Psalm 115

Psalm 115

This powerful and beautiful psalm overwhelms us with truth and grace that are so expansive we are almost at a loss to discuss it. If you carefully read it a dozen times, you will find a dozen themes on which to meditate.

Let's quickly look at three. First, the glory of praise is not to us but to God. and our age of pride, self-aggrandizement, and ego—we have a hard time not praising ourselves. Social media has done much to convince everyone they ought to be proud. Second, verse 8 reminds us that we always become like that which we worship. that is not limited to those who happen to worship idols. Whenever we focus our lives on what we worship, we will conform our lives to that end or god. Third, it is the joyful privilege of the living to worship God. Verse 17 is not a denial of life after death, nor is it to say that the delight of worship is for those who live on earth. Note the contrast with verse 16. At a funeral the deceased never participates, but it is our delight as the living to praise God.

“Lord, help my life to be shaped by and focused on worshiping you. AMEN.”

Psalm 114

 Psalm 114

This powerful little Psalm retells the story of the Exodus. There are pictures of the exciting and dramatic works of God during the Exodus. We see the bookend events of the parting of the Red Sea and the Jordan and, in between, the dramatic events of the geology of the area as it responds to God's presence. We have far too placid pictures of what God was doing.

But there is an important principle for us in the four questions of verses 5-6. In Hebrew culture the use of questions was critical in education. The answer is known even if we don't know we know the answer. The power of the question is that by means of it we can draw out understanding. Those who watch or listen to the questions make discoveries as well. The waters and the mountains are personified, and we listen to their questioning, and we know the answer. What a powerful, tremendous, and glorious drama.

“Help me, Lord, to find the answer to the questions you have for me. AMEN.”

Psalm 113

Psalm 113

This is the first song of what the Jewish people called the ‘Hallel,’ Psalms 113-118. These Psalms were sung or recited in unison during the most solemn feast. Passover, for example, was a grand thanksgiving event. Jesus, on the night of the institution of the Lord's Supper, led the disciples in a ‘hymn’ likely taken from one of these psalms.

This beautiful and simple song doesn't require explanation so much as contemplation. There are a couple of pictures that are moving. In verses 5-6 we see that God is so great and grand that He must stoop down to look on the sky so far above us. While we look up at the mountaintops and the planets or stars, God stoops down, like a granddad with a toddler, to reach their level. Second, coming down to this humble level, He can lift up the most lowly person and place him in with royalty. He can even take the lonely, sad individual and surround them with the delight of being adored by a family. Which takes us to verse 5: Who is like the Lord our God?

“Thank you, God, for your beautiful condescension. AMEN.”

Psalm 112

Psalm 112

Because of our broken, sin-filled lives and nature, we struggle with wealth. One of the three main traps of the enemy is the desire to have more. This proneness even infects the church. But God has a plan for wealth. In verses 1-6 we see God's plan for giving wealth and power. God gives these things for the purpose of being compassionate, grace-filled, and right-living, both personally and in helping those in need. Wealth and power are never given so we can heap pleasure and things to ourselves.

Verses 7-9 show us the results of this generous life. As we pour God-given resources into God's agenda, we find our hearts wrapped up in God's care. Rather than worrying or fretting about having enough, there is confidence. Not because God owes us, but because we know and understand God.

In verse 10 we see the frustration of the wicked. The life of love, peace, security, and hope they wished for, tried to possess, and served has escaped them. They are vexed by the envy that they have for the delightful way of the righteous.

“Give me a generous heart like Yours, Lord. AMEN.” 

Psalm 111

Psalm 111

There are many applications for our lives from this Psalm; it seems a pity to only choose one. But there is one principle that impacts our lives every day. Consider the contrast between the fathers of modern science, who were committed to exploring God's creation, and many modern scientists, who reject God's existence and authority. The giants of science, like Pascal, Newton, Galileo, Copernicus, and Kepler, were men of faith who were fascinated by and studied the works of God. They were men who thought God's thoughts after Him. In contrast are scientists who, for various reasons, do bad science. The experimentation of Josef Mengele. The chemical and surgical butchering of young people in an attempt to turn boys into girls and vice versa. The abortion of millions of children by pill and scalpel. When humans in any field begin to reject God, no matter how intelligent they may be, it ends in disaster. A godless person can be smart, but they can never be wise, as it says in verse 10.

“Help me, Lord, to love you and all that you have created. AMEN.”

Psalm 110

Psalm 110

This Psalm is fantastic and would be worthy of many pages and days of study.  But it is also difficult for us.  It seems confusing at times, appearing to be about both Jesus and David.  It is also difficult for us because we are not a martial or military culture.  It will help us to understand if we read this Psalm as a war song! When we see this song as a depiction of Jesus the conquering King leading His army, the church, in worldwide conquest for the Gospel message, the pictures and allusions begin to fall into place.

Some misguided people have said that terms of conflict and conquest are unbefitting the church.  Not so!  In this Psalm we see our King going out in conquest with the mighty army of the church.  We only have time to look at one verse, but in this Psalm any verse will tell this story of conquest.  The first line of verse 7 indicates a long and intense campaign.  There is no time to return home to refresh, but rather to refresh in the midst of the conquest and keep going.  The second line tells us the result of the relentless conquest: victory.  Read this as a war song and as a recruiting story.

“Lord, our King, lead on as we follow You and join you in victory. AMEN”

Psalm 109

 Psalm 109

David's life in many ways was a pattern or a type of the life of Jesus. In this psalm, we see events in the life of David that were a prediction of the life of Jesus. In Absalom’s coup, Ahithophel sided with Absalom. This man was one of David's friends and advisors. He advised Absalom to execute a rapid offensive and capture and kill David while he was weak. When his advice was not taken, Ahithophel realized Absalom’s cause was lost. He then went and hung himself. Along with this Psalm, see 2 Samuel 17:23 and Acts 1:18-20.

There's a pattern that we need to observe. First, even God's anointed and chosen ones can find themselves betrayed and facing terrible opposition. Second, sometimes those betrayers come from the ranks of those closest to God’s anointed. Third, the betrayers didn't begin that way. At one point, both Judas and Ahithophel were faithful and loyal. Finally and most importantly, those who become attackers or betrayers of God's anointed come to a terrible ruin. We need to ask, “Is there betrayal in my soul?”

“Grant, oh Lord, that I will be ever loyal to my savior. Amen.”

Psalm 108

Psalm 108

There are three powerful lessons in this Psalm for us. The first is easy to miss, but its implications are deep. This Psalm is shaped by two other Psalms. Verses 1-5 are nearly identical to Psalm 57:7-8, while verses 6-13 are parallel to Psalm 6:5-12. The author of this Psalm was so immersed in the sacred poetry that it came out in his own praise. That happens to all people. What penetrates to the core of our being will come out in our lives without our consent or conscious effort to recall it.

Second, we get a picture of how this is possible in verse 2. The psalmist says, “I will awaken the dawn.”  It doesn't matter when you get up; everyone has a first thought of the day. That first thought has a powerful ability to shape the whole day. If the day begins with a deep, faith-filled focus on God, we are more apt to immerse our lives in Him.

Which brings us to the third point: in verse 12, we see the deliverance of man is vain. The quality of every day is formed in whom we have placed our hope. If we want powerful days, we need to start our minds with praising God.

“Help me, Lord, to shape my day by beginning with your praise. “AMEN

Psalm 107

 Psalm 107

The first two verses are so beautiful and eloquent that if we are not careful, they can become a cliche. These words need to be more than a mere statement of theological truth. The proclamation of the goodness and mercy of God needs to be the conclusion of our story.

In this Psalm there is a sentence that is repeated verbatim in verses 8, 15, 21, and 31: “...let them give thanks to the Lord for His loving kindness.” In each case this line comes at the conclusion of their story. People in deep distress in various circumstances, often as a result of their own sin, cry out to God, and God brings about their rescue. Notice that the distress comes in various forms, but it is God who saves. Note also that out of these disasters, the people give thanks.

What is your story of God's care for you? That is a story worth the telling and a hopeful testimony of God's loving kindness. Too often we are faced with trouble and plead for help, but once God rescues us, we thank Him, and after that we may not talk about that ever again. We need to add God's mercy stories to our conversations.

“Help me, Lord, to tell Your story of my rescue. AMEN.” 

Psalm 106

 Psalm 106

Of late I have been in an ill temper, sort of a faith frustration that is the result of what I see as I am working with many churches across denominational lines in American Christianity.  The bottom line is the news from the American church is not very good.  If you read about the situation of the church, you know the news of which I speak.  Almost all the measurables of the Christian faith are down, declining, and have every indication of continuing to do so.  I have been looking for the bright spot in American Christianity, but other than a few glimmers here and there, haven’t found much about which to be positive.  Then I found the hopeful picture, a glimmer, that said: “Maybe the church in America will not go the way of the church in northern and western Europe.” That moment of hopefulness wasn’t here and now, but in the distant past and in the wilderness.

Psalm 106 retells the history of the Exodus, but from a specific perspective and to make a specific point.  The Exodus seems the very symbol or icon of Israel’s life.  It also gives us a picture of ourselves.  The history of Israel is a repeating cycle of God’s grace and intervention, Israel’s deliverance and rebellion, Israel’s falling, and God’s rescue.  The cycle is summed up in the description of vs. 13-15.  These six phases or stages are clear in each of the lines of those three verses.  

What is truly wonderful about this Psalm is the determination and persistence of God’s mercy and grace.  Time and again Israel in its rebellion rushes headlong toward destruction only to have God, for reasons that seem so small, bring about rescue.  Here is the point, God is looking for any reason, any excuse, if you will, to rescue His people.  Rather than a picture of an angry, wrathful God the picture is of the judge who wants to find a technicality to release or forgive.  Sometimes that reason is nothing more than the admission, “We made ourselves miserable.”  

As disciples we need to recall that if God was so gracious to a people bound to Him by the covenant of circumcision, how much more is He bound to us by the covenant of the blood of His Son.  The church is deeply flawed (always has been) and is in many cases rushing headlong away from God.  She seems to be bent on prostituting herself for trifles.  It would be easy to imagine that God is readying His wrath, and He may be.  But His history proves something more.  God is eager to forgive and bless; all He is waiting for is perhaps the smallest sign that we realize this whole thing is not about us, but about Him. 

“Lord, bring about repentance and a turning to You in the church. AMEN”

Psalm 105

 Psalm 105

The Exodus is a central event in the history of Israel. This Psalm tells that story with a focus on God's care, provision, and protection. Part of the story of the Exodus is Joseph's pivotal role in Israel's history. This Psalm mentioned something about Joseph that demands our attention. In verse 19a we read, ‘...the word of the Lord tested him.’ Joseph experienced extreme difficulty until his prophecies came to pass. This time of extreme difficulty was apparently the Lord testing Joseph. That word ‘testing’ is typically, or better, translated ‘refined’ and is most often used to describe the purification of metals. Ore is heated; the metal melts and is separated from the dross. All the prophecies that Joseph had received from God over the years were a melting, refining, and purifying event. We imagine that the blessings of God are all happy moments, but they also remove some stuff that shouldn't be there. Refining isn't fun, but it is part and parcel of God's lifting us up. There isn't one without the other.

“Help me, Lord, to embrace your refining process in my life. AMEN.”

Psalm 104

 Psalm 104

Some years ago I saw the design for a t-shirt depicting cartoon children holding hands around the globe with the caption "Take care of your Dad's stuff." This psalm wonderfully depicts the beauty of God's creation. Those of us who are Christians and are distressed at the degradation of our environment can, with this Psalm, reflect on the beauty and balance of our Father's stuff.

Even though creation groans under the curse of sin and has been degraded by the flood, we still see in it a call to worship its Creator. As we grieve and our hearts are broken over the pollution of our water, soil, air, and food, we reflect that they are all we need, and God has more than adequately given. Our quest for more and our insatiable greed have replaced the simple life with destructive distractions and trinkets that cost us the ruin of our environment and our lives. This is a pretty good metaphor for sin in our lives. But what we have lost we will regain when our Dad restores his stuff.

“Help me, Lord, to be a good steward of all You have graciously provided. AMEN.”

Psalm 103

Psalm 103

We often have a difficult time developing a balanced understanding of God's holiness and His wrath toward evil with His loving kindness and mercy. This failure of understanding is a result of our sin and a guilty conscience. This Psalm was written for those who are seeking God. For those who fear and revere Him, God goes to the extremes of mercy.

The psalmist repeats over and over the loving kindness, compassion, and graciousness of God. He describes how God removes our guilt as far as the east is from the west. We are described as children, and we see that we are in God's compassionate care. God takes into account that we are frail, tiny, weak, and of little substance. There is a flake of dust on my desk lamp right now; I'm dust compared to God.

The wonders pile on top of each other. First is that in this vast universe God would notice me. Second, I am adopted into the family and have become a child in whom the Father delights. Third, my failures are removed because God loves me. What a beautiful song, what a glorious hope.

“Thank you, Lord, for Your great goodness towards me. AMEN.” 

Psalm 102

Psalm 102

It is hard to develop a good understanding of suffering. In the midst of suffering, we may have a hard time thinking clearly. If we have passed through suffering and are on the other side looking on, we tend to become like Job's comforters. In this psalm we find two principles that need to accompany our thinking about suffering. It is by no means exhaustive, nor does it make suffering easy, but it does offer some hope in our darkness.

In verses 1-11 we see deep hardship, likely associated with the exile. In verses 12-13 two points are made. First, God is enthroned forever. God is still in control even in the midst of our tragic suffering and hardship. The psalmist doesn't answer the “why?” questions. But it points out who is always in charge and that His actions are gracious and compassionate. Second, God is working a plan that is beyond our hardship but will use these pains. In verse 15 we see that the Exile was going to result in the pagan nations understanding God's glory. God is still there in our suffering, and He is working out something grand.

“Lord, in the darkness of my suffering, help me to look to You. AMEN.”

Psalm 101

Psalm 101

It is believed that this psalm was composed by David when he came to the throne of Israel. It may not apply to us in the sense that we have or will ascend to be the head of state. However, we do rule our own little kingdoms: at work, with friends and acquaintances, and especially in our home. As with David, it is critical that we check and monitor who the people are who influence and shape us. Someone said, “We are being discipled by our screens.” Who is shaping us via video and social media? Every interaction takes us a step in one direction or another, toward deeper faith or away from it.

But there is a particularly important phrase in verse 2. The psalmist says, "I will walk." While the phrase is not remarkable, the original Hebrew is very emphatic. He continues, “...within my house and the integrity of heart.” No place more than our home demonstrates and shapes the character of our hearts. We may hide our flawed hearts in the broader world, but it comes out at home. Also, the practices of the home will someday be expressed in very public ways in the lives of our children.

“Help me, Lord, to walk intentionally with integrity of heart. AMEN.”

So What?!

So there is a problem, but also a solution. And we, Lorie and Charlie, are committing ourselves to be a part of the solution. That bring us to a powerful and useful question, a question that ought to come with every, sermon, Bible study and discipleship conversation:

SO WHAT?

We need your partnership. There are three things we are asking from you. Most importantly, pray for us; this ministry is too great to trust to our abilities. Next, help Standing Stone Ministry network with ministers you know who are in need. Third, please help us by being a benefactor and partner with us in this ministry by being a part of our support team. Like most ministers, it is hard for me to ask for help, but without margins we can have no ministry. Please contact me if you would be willing to talk with us about becoming part of our team.

Let’s Talk

https://standingstoneministry.org/

Charlie’s Contact information: 334-249-5600

Charlie.Crowe@standingstoneministry.org

Lorie’s Contact information: 334-249-5081

Lorie.Crowe@standingstoneministry.org

If you are interested in seeing how desperate the situation has become let me recommend a documentary film fitting named Betrayed.

https://youtu.be/6M5mWed56vs?si=rp0g8wbgl45TkMwi

I hope to be in touch with you soon.

In the Cause of Christ.

Charlie and Lorie Crowe

Being part of the Solution

Yesterday I wrote about the crisis in ministry.  This is something we all know, many understand and not a few have experience.  It is not enough for us to look at the situation, shake our head in disgust and lament loudly the tragedy. There is a solution and we must work toward that solution.   

Being part of the Solution:

Lorie and I are going to be part of the solution to this crisis and turn it into an opportunity. We are partnering with the Standing Stone Ministry to provide care for pastors who are in the thick of spiritual warfare and who need an ally.

With Standing Stone we want to guide ministry leaders into healthy ministry and see those healthy ministries in every city transforming their communities for Christ. We will do this by establishing trusted, confidential relationships with ministry leaders and their spouses.

God never wastes a hurt, but uses it for good.

In our years of church ministry, Lorie and I have, on occasion, experienced deep emotional pain and loneliness. We have also experienced the power of inner healing and the impact of someone being there for us. We want to pass on that blessing to others. To provide trusted, confidential, no-cost care for ministers and their families in the moments of hardship.

We have decided to commit the last quarter of our lives to helping ministers and their spouses and thereby fulfill God's call on us for the Cause of Christ.

Tomorrow, the on going conversation.

At the crossroads of crisis and opportunity

This morning as you attend worship in your respective congregations there is a very strong likelihood that your minister is at, in or facing a crisis.  This crisis could prevent your congregation from fulfilling its God given opportunity and calling  

The church in America is at a crossroads with remarkable opportunity but also with a gigantic problem.

Opportunity: There appears to be a sort of revival occurring, especially among young adults and uniquely among young men. For this revival to take root, we need seasoned and experienced Christian leaders who will help nurture and disciple this next generation of believers.

Hence the gigantic problem:  Those seasoned and experienced Christian leaders are in big trouble.

Consider these chilling numbers.

• 47% of pastors report feeling lonely or isolated.

• 65% say they are not talking to a therapist, counselor, spiritual advisor, or mentor.

• 18% of Protestant pastors have considered quitting due to the stress of ministry.

• 40% of certain denominations reported mild or worse depression.

• Declining Well-being: the percentage of pastors reporting "excellent" mental/emotional health plummeted from 39% to 11%.

• High Stress & Burnout: Roughly 63% of U.S. Protestant pastors report stress as a major challenge; this disproportionately affects younger pastors.

• 70% of pastors lack a close friend, and 50% do not meet with an accountability group.

• Mental Health Stigma: Despite the crisis, nearly 50% of pastors rarely or never discuss mental health concerns, feeling they cannot discuss their own struggles.

• 20% of Protestant senior pastors report contemplating self-harm or suicide in the last year. 

Ministers who are living in a constant level of crisis will not be able to effectively lead their congregations, train new leaders and disciple new believers. Something needs, indeed must, be done.

Tomorrow being part of the solution.

Psalm 100

 Psalm 100

Sometimes it is hard to contain our emotions.  When it comes to our love for and praise of God that is a good thing.  This little Psalm has often been used in the public worship of the church.  There is a term in the Hebrews that is often used to describe this Psalm as a whole.  In verse 4 we read “Give thanks to Him”.  That is a translation of a single Hebrew word that means ‘a confessional offering’.  We are familiar with an offering of money, service or praise but this might be new for us.

What is a confessional offering anyway?  To confess is to tell the truth or to say that which agrees with reality.  The context of this Psalm is both the reality of who God is that is His character and how we respond to Him.  Emotions are powerful and wonderful things, God given reflections of our Maker.  Having been corrupted by the fall our emotions have to be guarded and stewarded.  The best way to do that is to know God and what He has done.  Reflecting on Him and allowing that to be the genesis of our emotions ought to be our goal in worship. 

“Lord, let my praise and emotions for You grow out of an understanding who You are and what You have done. AMEN.”

Psalm 99

 Psalm 99

This beautiful Psalm is so delightful to read that it is easy to enjoy it on the surface and fail to notice its powerful, majestic theme.  This Psalm is a wonderful point of meditation if, when we slowly say the Lord’s Prayer, we contemplate “hallowed be thy name.”  Worshiping God because of His holiness is expressed in three spheres.

While God revealed Himself to the Jews He is not just the God of the Jews, He is God over all. His special presence in Zion is an occasion for all people to honor and worship Him because “Holy is He.” (vs. 2-3)

His holiness or moral character is expressed in justice.  Justice is more than a ruling in court.  It also includes systems that are fair, that protect the weak and restrain the powerful.  Notice right treatment is closely linked; be at the “footstool” of God.  Noble ideals that are not connected to understanding God become second-hand ethics and will always spiral down into personal preference for our own ethics. Instead, we worship Him because “Holy is He.” (vs4-5)

Thankfully, God is not some distant deity but rather is here with us, interacting with us.  Verse 8 offers three powerful lines that every follower needs to remember.  God is involved in our lives.  First He answers us.  He is an active participant in our every day living.  Second God forgives us.  Were He completely retributive, we would all die with our first sin, but He is gracious to us. Third, at the same time, He chastises us for our misdeeds.  God’s discipline towards us is always corrective and not just punitive.  The last line of verse 9 returns to our theme, “For holy is the Lord our God.”  

Don’t read this psalm too fast and miss the power and the beauty it offers.  

“Thank you God for You. AMEN”

Psalm 98

 Psalm 98 

“O sing to the Lord a new song…” These words have at times been fighting words and what we called the worship wars: the battle of musical styles. What we see here is a call for our current living and active faith to be expressed. This is not about style but about the fact that the heart that is impressed with God must express itself. There is no merit in either old or new music. But a heart set on fire by love and adoration of God will swell with love in the old songs but will also have to express itself in a new way.

Notice also the three tenses in this psalm. Our praise is deeply rooted in the historic fact of God's interaction with man in history, the past. (vs 1-3) Second, and as a result, creation worships and praises God. From the music of human worshipers to the worship expressed in the functions of nature, everything before God worships Him. (vs 4-8). From the past to the present and into the future, God is praised as He comes to set all things right. (v. 9)

“Lord, help me to live a life that is constantly expressing my worship to You new and fresh. AMEN.”

Psalm 97

 Psalm 97

What is it about human beings that we seem to want to be afraid? Perhaps it is our fallen sinful nature. Perhaps it is the influence of demonic powers. No doubt it is the motivation of money and control; after all fear is a powerful marketing tool. Verse 1 of this psalm ought to set our minds at ease.

In this one verse we see two key points that ought to set our hearts rejoicing. First God reigns. The word translated "Lord" is "Yahweh" or "Jehovah." This is the Self-existing One, the “I AM that I AM”, the Eternal, all-knowing, all-powerful God who rules. He has assumed His kingship. 

Second, His rule extends to the “many islands”. The most distant shore is not beyond his power. We might say it this way in our time and culture: “from the movement of the tiniest subatomic particle to the far distant edge of the universe”.

 Fear is pointless for the person who is under the care of the ruler of the universe. What could separate us from the love of God? Nothing except our own stubborn will and choice.

“Lord, grant me peace and confidence as I contemplate who You are and how great You are. AMEN.”

Psalm 96

 Psalm 96

One of the well-intentioned but badly misguided developments in the recent church is to equate worship with the songs we sing, typically three in number on a Sunday morning. Some churches expand this to worship in giving, namely offerings, or worship in word, the sermon. What we see in this Psalm is more of worship as life and in everything.

We see worship in evangelism and praise in conversation with non-believers. Did we ever consider defending the faith to an atheist as an act of worship? Sharing the truth of a Creator God is worship. Interestingly, in verse 6, the word "idols" could be translated as "non-existing things." Which is a good description of the power behind “evolution”. Certainly we must worship in the community of faith, as we see in verse 6. But that needs to carry over to our lives and every moment. Could our lives of holiness reflect God's holiness (verse 9) and be an act of worship? If alone in nature, can we worship in the marvel of a cloudless night sky or a roaring sea or a majestic forest? Yes, in fact, every moment ought to be a moment of worship.

“Lord, help me to worship You in every moment, in every breath, and in between every line in the story of our lives. AMEN.” 

Psalm 95

 Psalm 95

There is a correlation between the worship of God by His people and their faithfully living for Him.  This Psalm is about that link.  The psalm begins with a description of worship (vs. 1-2) and the cause of that worship, namely God’s greatness (vs. 3-5).  In verses 6-7a we see as a part of our worship our posture and relationship with the One who is worshiped. Three postures are described for being before God, all of which express radical humility: worship, literally to prostrate, bow, and kneel.   It is striking how different these postures are from the pompous and proud bearing we often see in our churches.  In regard to relationships, we are described as sheep.  The motif of the Lord as our shepherd is perhaps the most common and sentimental of metaphors we have for our relationship to God.  It bears remembering that the shepherd does what is good for the sheep, which may not be the same as what the sheep are inclined to or want to do.  

Sadly, what is described as contemporary worship is often almost entirely unlike the description we see in the first part of this psalm.  We have replaced “let us sing” with “let us watch a concert”.  I attended a pallet church once (Pallet church: noun, a pejorative term that describes churches that will follow any fad that comes along in an attempt to grow numbers, so long as that fad doesn’t require real hard work.  “If we put old pallet wood on our stage, it would make us cool, and we could attract cool seeker people,)” in which everyone stood as the praise band did a mini concert, and the audience looked on with remarkable disinterest, but no singing. Instead of concentrating on God’s greatness and what God has done as we see in verses 3-5, we direct our attention to how we feel about God or how we feel about what God has done or what we want Him to do.  The teaching is often reduced to self-help pabulum, political activism, lazy rehashing of old sermons, or a monologue of self-aggrandizement.  We downplay offerings, to the point that some churches only have a collection box near the exit, forgetting that sacrifice as an act of worship was God’s idea.  If the Lord’s Supper is shared at all, it often falls into the dry ritual of a somnambulating automaton or the awkward, unprepared spectacle of those who dabble in what they do not understand.  And as for prayer… “What is this thing ‘prayer’ of which you speak?”  We measure the quality of worship based on how much we like what transpires.  We have bought the lie that if we put on a good show, we can attract a crowd.  That has happened in some mega, big-box settings.  But generally, all we have accomplished is a dumbing down of God’s people and not extending the Kingdom at all.  

In the second half of verse 7, we see what may strike us as a random shift.  The Bible doesn’t do random.  In the balance of this Psalm is God’s description of Israel’s great moral failure and God’s response to that rebellion.  In short, their hearts were hard, “they erred in their hearts, and they did not know God’s ways”. Their external failure was the result of a bad, or may I say, a misaligned heart.  It is no random thing that the Psalm expresses.  Right worship is set in contrast to the rebellion of a wicked heart.  How does God intend to correct or realign our hearts?  He works the change through the means of worship!  This psalm is echoed in Hebrews 4 with a warning for the church.  

Since the rise of the seeker-driven and seeker-sensitive movement, we have focused our worship and programming on finding and appealing to the wants, interests, and felt needs of target audiences.  We have offered a dessert buffet of whatever people have wanted. One church had professional Christian wrestling.  (Please give me an airsick bag.)  But for all our pandering, we have in the last generation not seen the promised growth of the church, unless you count growing weakness, indifference, and carnality.  But as the second half of this Psalm says and Hebrews quotes, there is “Today.” Beginning now, let’s restore the worship of our God and the salvation He has brought by the cross.   That alone has the power to change the church and the lives of men.

“Lord, change me as I worship You. AMEN

Psalm 94

 Psalm 94

The persecution of the righteous is nothing new. The freedoms we enjoy as Christians in America for the last two centuries are a historic oddity. This psalm is sort of a psalm for the persecuted. The outline is worth noting. First, there is an appeal for justice in verses 1-7. Second, there is a rebuke for the wicked in verses 8-11. Third is God's care for His followers, verses 12 - 16. Fourth, the followers' trust in God, verses 17-19, and finally, fifth, the coming punishment of the wicked verses 20-23.

There is one thing that overshadows each section and is essential for a follower who is under persecution or pressure, no matter what the intensity. Every moment there is a focus on God. If we look carefully in each moment, we see it is about God. Perhaps it is His justice, His perfect will that has been violated; His past care and protection are His future actions. The plight of the suffering saint is never primarily about the saint. It is about God.

We all want to be the main character in our story, but it is never really about us. When we make the story about us, it becomes a tragedy or perhaps a farce. But when our story, even the story of our pain, is about God, it becomes an epic saga of victory.

“Lord, help me to keep my focus on you whenever I face any pressure. Amen.”

Psalm 93

 Psalm 93

God rules. All of life is either submission to His rule or rejection of it. Regardless of which occurs, He is still the ruler of the whole universe. The rejection of God's rule can occur in two ways. direct open defiance or attempting to ignore his authority. Often there is a combination of both. Notwithstanding, God does in fact rule. There has never been or ever will be a time when God isn't sovereign over the universe. It may not seem that way at times. 

In scripture floods are often a depiction of people, especially people who reject God. In verses 2-3, we see the mass of humanity in unison raising their voice to shout down God. Think of the cacophony in our world today of all the voices that reject God. The Arts, Sports, Entertainment, Academia, media, and forces of government are singing together to reject God and His authority. But all to no avail, God remains on his throne.

Beyond that, holiness extends to His house (verse 5); the rule of God and the lives of His people are expressed in holiness. Most personally God reigns in us through holy living.

“Help me, Lord, to express your authority by living a holy life. AMEN.”

Psalm 92

 Psalm 92

Why would a person not want to make worship a priority in life? I can assure you it is not a problem with God. It is because we are not adequately impressed with God's greatness. Sometimes the problem is those who lead worship aren't impressed with God. They put together poor-quality, dull, and dry worship services out of their laziness and the low priority of God in their lives. Sometimes worship leaders aren't impressed with God, feeling that He isn’t hip or relevant enough, so they feel they need to add cool, fun, and exciting stuff. They feel Jesus is not enough, so they have to add stuff like light shows, smoke, movie clips, or dance routines. Some do not worship because they feel Jesus is only okay, a sort of side dish to life but not a priority. “If there's nothing better to do, then I'll worship”. The enemy will gladly provide a list of other supposedly better things to do.

Verses 5-7 describe this scenario. Verse 5: God’s works and person are the ultimate reality of greatness. Verse 6 describes the man who doesn't worship, first as an animal with no spirit and second as an animal with neither spirit nor mind. In verse 7 is their doom. If we are not inspired with God, then we are without hope. 

“Help me, Lord, out of my understanding of your greatness to worship you. AMEN.” 

Psalm 91

 Psalm 91

This is one of the most beautiful and wonderful of the Psalms, worthy of memorization and much meditation. Some scholars see in this Psalm a three-person conversation. The teacher makes an assertion in verse 1 that calls for a commitment. In verse 2 the student answers and makes a commitment. The teacher then explains in verses 3 to 13 the blessings and benefits that come from following or being faithful to God. In the last paragraph, verses 14-16, the Lord confirms these blessings and, if you will, seals the agreement. Reading the psalm as a play may help us grasp the flow.

In the psalm there are references to what we call spiritual warfare. We see that the faithful follower is protected from the malicious attack of the enemy. We also see that in addition to defensive protection, there is divine support when we go on the offensive. Notice how the Lord's response in verses 14-16 is deeply relational. The Lord emphasizes how the follower has “known my name” and “he will call upon me.” If we are weak, it is because we lack the critical elements of knowing God and speaking with Him.

“Lord, let Your blessing flow into my life out of the relationship we have. AMEN.”

Psalm 90

 Psalm 90

The premise of the movie The Matrix is that the world we perceive is not the real world; it is only an illusion. In The Matrix there were glitches, which were indicators of the facade. We sometimes feel that way about life. One moment we are in the prime of life, and it seems like the next we are on the verge of death from old age. Our days pass like an hour we slept through during the night. Add to that the stupid sins and inexplicable things we do, and sometimes this life and world seem glitchy.

In contrast is God: eternal, holy, just, and almighty. There is someone we can hold on to, in whom we can find both security and meaning. Unlike The Matrix, where reality is a post-war dystopian existence. The reality of God is a beautiful and delight-filled eternity. The glitches are glimpses or even a window into that ultimate reality. 

Death is the ultimate glitch, the ultimate reminder that we were made for something more. In the time it takes to read this devotion, about 120 people worldwide have died. Let that be a message to us that reminds us to look into eternity.

“Lord, give me hope and help me live for eternity. AMEN.”

Psalm 89

 Psalm 89

This Psalm, likely written during the exile, has two great themes.  First, the promise of support is given to God’s people (vs 1-37).  Second a complaint about the ruin of Israel and the royal family (vs 38-51).  In these verses we see allusions to the coming Messiah, the history of God's interventions, and God’s holy and wonderful character.  We also see God's wrath, justice, and punishments of His wayward people.

There is more to study that we can address here, but two themes need to be presented to the contemporary church.  First is the often forgotten theme of the ‘fear of God.’  In verses 6-7 we have a sort of comparison between God and the mighty ones, or angels.  Consider that every time we see an angel appear to a human, the human is overwhelmed with fear.  But these same mighty ones have fear of God.  Perhaps we have overemphasized the approachableness of God to the point we have lost any sense of ‘the fear of the Lord.’ 

Second, and perhaps related to the first, is how this Psalm, indeed most Psalms, is focused on God.  How much of our worship services and songs are focused on “I”?  We focus on ‘how I” feel, and “how blessed I am’, etc by my relationship with God.  Perhaps we need more objective worship of God and less subjective worship of self.

“Lord, never allow me to lose sight of Your greatness and glory. AMEN”

Psalm 88

 Psalm 88

The historic setting for this Psalm is all but impossible to determine.  However, the theme is nearly universal: unrelenting hardship that feels like our undoing.  

By nature humans want a happy ending or at the very least a glimmer of hope that a happy ending is possible.  We don’t see that in this Psalm.  Some scholars have supposed that the psalm was composed by someone who was in the late stages of leprosy and was in isolation.  Such a condition is a condition without hope.

So what do we make of this very dark Psalm?  In spite of relentless misery, and this Psalm is a poem about misery, the author is determined in prayer.  The 1st two verses tell of someone who has, through what appears to be a lifetime of misery, been relentless in prayers.  Our tendency is to think and expect that what we call ‘good’ will happen to us if we pray hard enough and long enough.  But that may not be true. This Psalm is a powerful reminder that prayer, or life for that matter, isn’t about what we expect or want.

“Lord, help me to be relentless in prayer.  More than changing my circumstances, I ask that You will change me. AMEN”