Tag: Biblical worldview

Psalm Nineteen (Part Four)

The law of the Lord is perfect, refreshing the soul. The statutes of the Lord are trustworthy, making wise the simple. The precepts of the Lord are right, giving joy to the heart. The commands of the Lord are radiant, giving light to the eyes. The fear of the Lord is pure, enduring forever. The decrees of the Lord are firm, and all of them are righteous. They are more precious than gold, than much pure gold; they are sweeter than honey, than honey from the honeycomb. By them your servant is warned; in keeping them there is great reward (Psalm 19:7-11 NIV).

The creation bears witness to the glory of the I AM, but if we are to know the Sovereign Lord of whom creation testifies, if we are to know how we may be right with him and do his will, we need more. For this reason, David turns from general revelation to special revelation. He takes us to the Holy Scriptures, which he calls by a number of names: law, statutes, precepts, commands, fear, and ordinances. All of which combine to say that God the Creator is also God the Communicator. He has spoken to mankind through his written word.

In the first two stanzas about creation, the I AM was called “God,” Elohim, once. In the third stanza about the Scriptures, he is called “LORD,” YHWH, six times. For now he speaks as covenant Lord—the One who approaches mankind “person to person,” who graciously calls rebellious people to himself.

Verses 7-9 follow a pattern. First, there is a descriptive name for the Scriptures; second, the possessive phrase “of the LORD is used;” third, there is an appropriate predicate adjective; and fourth, David speaks of a beneficial effect or other praise of the Scriptures.

Let us start by considering the descriptive names for the Holy Scriptures that David uses.

  • “law” — This word is about used 221 times in the Old Testament Scriptures. Its basic meaning is teaching. When we hear the word “law,” our minds move in the legal-political sphere, but this word means law in the sense of authoritative instruction from God. “In addition, the book of Deut itself shows that the law has a broad meaning to encompass history, regulations and their interpretation, and exhortations.” [Theological Wordbook of the Old Testament, TWOT] Due to various theological presuppositions, various writers become confused when they read this verse, thinking of either “the moral law,” or “the ten commandments,” etc. Neither does it mean the law covenant given at Sinai. Here “law” refers to the Scriptures, the inspired, written revelation of God.
  • “statutes” — This word is perhaps better translated as “testimony.” It is used many times in this sense; for example, in referring to the Ark of the Covenant, the Tabernacle, or the Tablets of Stone. Exodus 24:12; 31:18; 32:15; 34:29. “This word is always used in reference to the testimony of God.” [TWOT] It is as God, rather than claiming “executive privilege,” allows himself to be examined on the witness stand. But in this case, it is God himself taking the initiative to make known testimony about himself, his will, and his redemptive activity. God testifies about himself, and about what man should do or has failed to do. For example, read 1 Corinthians 10:1-13.
  • “precepts” — This “is a general term for the responsibilities that God places on his people.” [TWOT] God orders us to do various things and forbids us to do others. It is his voice of authority to us about how to use our lives.
  • “commands” — This has the idea of “the instruction of a teacher to his pupil” [TWOT], Proverbs 2:1; 3:1. It is used of the Ten Words. Exodus 24:12.
  • “fear” — This is an unusual way of referring to God’s word. David uses a word to describe the Holy Writings that speaks of the effect they are intended to create in the hearts of those who listen to them. This is the “awe or reverence for God that is the basis for real wisdom.” [TWOT] Job 28:28; Proverbs 9:10; 15:33. The Scriptures may not be treated as abstract principles, but as God’s message that is intended to transform our thinking, feeling and decision-making.
  • “ordinances” — “Represents what is doubtless the most important idea for correct understanding of government—whether of man or by man or of the whole creation of God … an ordinance of law.” [TWOT] These are the judicial decisions or verdicts God has given for human situations. Final authority! See Deuteronomy 33:10, 21; it is used 16 times in Psalm 119.

“Together, these terms show the practical purpose of revelation, to bring God’s will to bear on the hearer and evoke intelligent reverence, well-founded trust, detailed obedience.” [Kidner] Read through these verses a few times to receive the cumulative impact of their description of God’s special revelation. Consider what each one means for your world and life view and way of life. How will they transform your view of God’s word?

Grace and peace, David

Pray for Kindness for Others

IMG_0914Ruth 1:6-9

Naomi and her two daughters-in-law were on the road back to Israel. For Naomi, this was a return to the old covenant people, their land, and their worship of the true God. For Ruth and Orpah, it would be a return to God from idols. For some reason not explained in the Bible (and it is pointless to speculate when the Word is silent), Naomi stopped to talk to the young women about not going with her. One thing is clear, Naomi wanted the Lord’s blessing on her daughters-in-law (1:8-9).

Naomi demonstrated the place of kindness in relationships. The Hebrew word translated “kindness” is a rich word that means “covenantal loyalty, kindness, goodness, mercy, love, and compassion” (Younger). People in covenant relationships (whether to one’s family or one’s local church) are to show kindness to one another. You have a right and an obligation to expect and to give and to receive kindness. By the Spirit, you and I are to bring forth kindness (Galatians 5:22). Naomi acknowledges their kindness in her family. When people act properly, we should commend them for it. She honored them for acting kindly in her family, and especially toward her deceased sons, in the way that they should have. May each of you experience this in all your relationships with your in-laws!

Yet Naomi sought or seemed to seek the end of her relationship with Ruth and Orpah. She unexpectedly did this in two ways. She suggested they return to their mothers’ homes, which is an unusual expression in the Old Testament Scriptures. In the three times it occurs, it refers to marriage and marital love (Genesis 24:28; Song of Songs 3:4; 8:2). So Naomi suggested that they return to their mothers to seek assistance in finding new husbands. She also kissed them goodbye. She intended to seal her permanent separation from them in a loving manner. We are wise to always and only part with true affection for each other, since we do not know if we will ever see each other again in this world. For example, one of my uncles died very unexpectedly in his forties years ago. He and his pastor had been having some sort of sharp disagreement about something. But the last Sunday morning my uncle was in church, he parted from his pastor by saying, “Pastor, you know I love you.” And the pastor said, “Bill, I love you, too.”

As already said, we are not given an explanation in the text for Naomi’s reason. But we should not be overly critical of her. Her life was filled with uncertainties. In addition, in her current condition, Naomi could not make any promises to the young women. She was destitute herself and unable to suggest that they might be able to remarry within the covenant community of Israel. All that Naomi could see for them at this point would be poverty and long lives as desolate, childless widows in a foreign country.

We should also realize that by returning to Judah, Naomi was throwing herself upon the mercies of the Lord, who promised to care for widows. But did her daughters-in-law, who were of a people who worshiped false gods, now really share her worldview? Would they trust the Lord? However troubled Naomi may have been in her friendship with God, she was on the way back to God, to live in conformity with his word. Now, she could give a clear witness of her faith in God. Are we living in faith, so that we can also testify to our reliance on the Lord’s provision? In other words, what is there in your life that provides evidence to others that you are living by faith?

So then, Naomi prayed for God’s blessing on Ruth and Orpah. “It is very proper for friends, when they part, to part with prayer” (Henry). Observe how she mentioned “the Lord” (Yahweh, the living God) twice in her prayers. She consciously uses the covenant name of God to seek blessing. Her prayer was based on the truth that the Lord is God over all nations and can bless in any place.

She prayed that the Lord would show kindness to them. Having heard of God’s renewed kindness for his people, she dared to pray for his kindness for two women from the nations. How much more should we who live in the new covenant pray for God’s kindness on the nations! She also prayed that the Lord would provide both with new husbands. Notice the idea of “rest” for women in the marital relationship. “In essence, it connotes permanence, settlement, security, and freedom from anxiety after wandering, uncertainty, and pain” (Hubbard). Much more could be said on this subject! Ladies, do you pray for your families, as Naomi prayed for her daughters-in-law?  Men, are we concerned that our wives experience “rest” in our marriage? Let us all pray for God’s kindness to produce rest in our families.

Grace and peace, David