Stagger not at the Promises of G-d; Live Successful Lives

“Unbelief is at the bottom of all our staggerings at God’s promises,” wrote Matthew Henry.

He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God. . . (Romans 4;20)

From Larry Fell's Blog — From Larry Fell’s Blog

The Creator of the Universe, of all that is, seen and unseen, offers righteousness to His creation; belief is what we offer to G-d. We offer belief in His miracles, His promises, His Resurrection of us. We do this because He offered Y’shuaJesus in redemption for our souls. Through Y’shuaJesus, and only through Y’shuaJesus, Continue reading “Stagger not at the Promises of G-d; Live Successful Lives” →

Life is a Balancing Act

Oh, that Israel’s deliverance would come from Zion!
When the Lord restores the fortunes of His people,
Jacob will rejoice; Israel will be glad.
Lord, who can dwell in Your tent?
Who can live on Your holy mountain?
The one who lives honestly, practices righteousness,
and acknowledges the truth in his heart —
who does not slander with his tongue,
who does not harm his friend
or discredit his neighbor,
who despises the one rejected by the Lord
but honors those who fear the Lord,
who keeps his word whatever the cost,
who does not lend his money at interest
or take a bribe against the innocent —
the one who does these things will never be moved. Psalm 15

“David here outlines the virtues that render a person worthy of dwelling in Hashem’s “tent” and residing in His “sacred mountain.” According to the Radak, David refers here to the resting place of the soul in the afterlife; it is thus here where we are told how a person earns his eternal share in the world to come. The Radak draws proof to this reading from the chapter’s final clause, where David exclaims, “he who does these shall not falter, forever.” The term “forever” implies that David refers here to eternal peace, which would suggest that he speaks of the soul’s reward in the afterlife.

“In listing these virtues, David focuses first on proper interpersonal conduct: honesty and integrity (verse 2), and refraining from crimes such as gossip, causing others harm, and nepotistic protection of unworthy relatives (verse 3). In verse 4, he imposes an important qualification on the virtues of loving kindness and concern for others: “Nivzeh Be’einav Nim’as,” which Rashi translates to mean, “The shameful one is despicable in his eyes.” Although this prototype acts with love and sensitivity, he is at the same time prepared to confront evil and its advocates, rather than extend to them the same kindness and compassion he shows generally. He respects those who deserve respect, while condemning behavior that warrants condemnation.

“The Ibn Ezra and Radak explain this verse differently, as meaning that the person sees himself as “shameful” and “despicable.” Despite his many fine qualities, he recognizes how much more he has to grow and accomplish in order to achieve perfection. Rather than falling into the trap of stifling complacency, he constantly strives to improve and to accomplish more.

“The message conveyed by this Psalm is thus a dual one. On the one hand, David promises eternal life to everyone who lives in accordance with the basic values of honesty and Godliness; the world to come is not reserved for only the great Tzadikim who have reached the highest levels of spiritual devotion. At the same time, however, to earn eternal life one must spend his life in the pursuit of perfection, working each day to grow and become better than he is. This Psalm does not demand that everybody be perfect, but it does not demand that everybody work towards and strive for spiritual perfection.” —Daily Tehlllim Psalm 15

“Here is a very serious question concerning the character of a citizen of Zion. It is the happiness of glorified saints, that they dwell in the holy hill; they are at home there, they shall be for ever there. It concerns us to make it sure to ourselves that we have a place among them. A very plain and particular answer is here given. Those who desire to know their duty, will find the Scripture a very faithful director, and conscience a faithful monitor. A citizen of Zion is sincere in his religion. He is really what he professes to be, and endeavors to stand complete in all the will of God. He is just both to God and man; and, in speaking to both, speaks the truth in his heart. He scorns and abhors wrong and fraud; he cannot reckon that a good bargain, nor a saving one, which is made with a lie; and knows that he who wrongs his neighbor will prove, in the end, to have most injured himself. He is very careful to do hurt to no man. He speaks evil of no man, makes not others ‘faults the matter of his common talk; he makes the best of every body, and the worst of nobody. If an ill- natured story be told him, he will disprove it if he can; if not, it goes no further. He values men by their virtue and piety. Wicked people are vile people, worthless, and good for nothing; so the word signifies. He thinks the worse of no man’s piety for his poverty and mean condition. He reckons that serious piety puts honor upon a man, more than wealth, or a great name. He honors such, desires their conversation and an interest in their prayers, is glad to show them respect, or do them a kindness. By this we may judge of ourselves in some measure. Even wise and good men may swear to their own hurt:but see how strong the obligation is, a man must rather suffer loss to himself and his family, than wrong his neighbor. He will not increase his estate by extortion, or by bribery. He will not, for any gain, or hope of it to himself, do any thing to hurt a righteous cause. Every true living member of the church, like the church itself, is built upon a Rock. He that doeth these things shall not be moved for ever. The grace of God shall always be sufficient for him. The union of these tempers and this conduct, can only spring from repentance for sin, faith in the Savior, and love to him. In these respects let us examine and prove our own selves.” —Matthew Henry’s Concise Commentary

Two perspectives on a psalm of King David. One from a Jewish Commentator; the other from a Christian commentator. Both perspectives point to the obligations to live in the balance between justice and kindness. Rev. Henry wrote: “The union of these tempers and this conduct, can only spring from repentance for sin, faith in the Savior, and love to him. In these respects let us examine and prove our own selves.” From Tehillim we learn that “. . . to earn eternal life one must spend his life in the pursuit of perfection, working each day to grow and become better than he is. This Psalm does not demand that everybody be perfect, but it does not demand that everybody work towards and strive for spiritual perfection.”

The only difference I find between the Jewish and Christian way of living is those who know Y’shuaJesus as Messiah have accepted they work toward perfection so that they may live eternally in the House of the LORD, yet understand it is never earned, but granted by the one Who gave His life, that died, rose, and lives so we may live today without regret and live forever with Him in the House of the LORD.

Be like a green olive tree

But I am like a green olive tree
in the house of God.
I trust in the steadfast love of God
forever and ever.
I will thank you forever,
because you have done it.
I will wait for your name, for it is good,
in the presence of the godly.
—Psalm 52:8,9

“David contrasts Do’eg’s arrogance and self-reliance with his (David’s) faith in God, which guarantees his safety and protection (verse 10). While the wicked will ultimately wilt and wither, the righteous, who place their trust in the Almighty, will be like a “fresh olive tree”; they will be saved from the schemes of their adversaries and will enjoy a long life of success, blessing and prosperity.” — From Daily Tehillim, Perech Summary

A Song of Praise

A Song of Praise. Of David. I will extol you, my God and King, and bless your name forever and ever. Every day I will bless you and praise your name forever and ever. Great is the LORD, and greatly to be praised, and his greatness is unsearchable. One generation shall commend your works to another, and shall declare your mighty acts. On the glorious splendor of your majesty, and on your wondrous works, I will meditate.

Psalm 145:1-5

“Those who, under troubles and temptations, abound in fervent prayer, shall in due season abound in grateful praise, which is the true language of holy joy. Especially we should speak of God’s wondrous work of redemption, while we declare his greatness. For no deliverance of the Israelites, nor the punishment of sinners, so clearly proclaims the justice of God, as the cross of Christ exhibits it to the enlightened mind. It may be truly said of our Lord Jesus Christ, that his words are words of goodness and grace; his works are works of goodness and grace. He is full of compassion; hence he came into the world to save sinners. When on earth, he showed his compassion both to the bodies and souls of men, by healing the one, and making wise the other. He is of great mercy, a merciful High Priest, through whom God is merciful to sinners.” (Matthew Henry, from his concise commentary)

In Mr. Henry’s comments, I find that the reward for “fervent prayer” during trials and temptations will be that some day I’ll “abound in grateful praise. I shant disagree with Mr. Henry; certainly there are always rewards at future times for today’s righteous acts. I will add, however, to Mr. Henry’s comment. David sang to his Lord, our Lord, “I will extol you, my G-d and King, and bless your name forever and ever.” When David sang this, he could not help but be elevated into the joyful realm of G-d’s Heavenly Kingdom, if only for a minute, even an instant. And one minute, even one instant, of Heaven is enough to change one’s heart for the day of troubles that follow.

Lord Bless, Keep, Shine. . .

Psalm 7—A model prayer for us while in distress (part one)

David and Saul (Photo credit: Wikipedia)

A Shiggaion of David, which he sang to the LORD concerning the words of Cush, a Benjaminite. O LORD my God, in you do I take refuge; save me from all my pursuers and deliver me, lest like a lion they tear my soul apart, rending it in pieces, with none to deliver. O LORD my God, if I have done this, if there is wrong in my hands, if I have repaid my friend with evil or plundered my enemy without cause, let the enemy pursue my soul and overtake it, and let him trample my life to the ground and lay my glory in the dust. Selah Arise, O LORD, in your anger; lift yourself up against the fury of my enemies; awake for me; you have appointed a judgment. Let the assembly of the peoples be gathered about you; over it return on high. The LORD judges the peoples; judge me, O LORD, according to my righteousness and according to the integrity that is in me. Oh, let the evil of the wicked come to an end, and may you establish the righteous– you who test the minds and hearts, O righteous God! My shield is with God, who saves the upright in heart. God is a righteous judge, and a God who feels indignation every day. If a man does not repent, God will whet his sword; he has bent and readied his bow; he has prepared for him his deadly weapons, making his arrows fiery shafts. Behold, the wicked man conceives evil and is pregnant with mischief and gives birth to lies. He makes a pit, digging it out, and falls into the hole that he has made. His mischief returns upon his own head, and on his own skull his violence descends. I will give to the LORD the thanks due to his righteousness, and I will sing praise to the name of the LORD, the Most High.
Psalm 7—ESV

David penned this song as a prayer to our G-d. According to Matthew Henry, David cried out these words in “a devout religious manner unto the Lord, concerning the words or affairs of Cush the Benjamite, that is, of Saul himself, whose barbarous usage of David bespoke him rather a Cushite, or Ethiopian, than a true-born Israelite. Or, more likely, it was some kinsman of Saul named Cush, who was an inveterate enemy to David, misrepresented him to Saul as a traitor, and (which was very needless) exasperated Saul against him, one of those children of men, children of Belial indeed, whom David complains of (1Sa_26:19), that made mischief between him and Saul.”

David makes several points in his prayer:

David declares that he takes refuge in G-d.
He implores G-d to save him and points out from whom he should be saved.
David then declares his innocence from wrongful doing in this particular instance.
He continues with “Okay, IF I did something wrong, then let the enemy take my soul and my life.”
Selah. David takes a breath. We take a breath to let it all soak in.
David then says “Arise, O LORD, in your anger; lift yourself up against the fury of my enemies; awake for me; you have appointed a judgment.”
Without another breath, David declares his knowledge of G-d as judge, jury, and executioner.
David shows us that he knows G-d awaits confession and repentance from the guilty.
He also declares that those who do wrongfully, perish by their own doing, at their own hands.
Finally, David wraps up his psaltry cry, saying: “I will give to the LORD the thanks due to his righteousness, and I will sing praise to the name of the LORD, the Most High.”

Selah.

Lord Bless, Keep, Shine. . .