Psalm 35 Quotes

PSALM 35 Contend, O LORD, with those who  y contend with me;          z fight against those who fight against me!

The moon established which day was the first of the month, and which was the fifteenth. Such festivals as Passover, Pentecost, and Tabernacles were set on particular days of the month (Leviticus 23:5-6, 34; Numbers 28:11-14; 2 Chronicles 8:13; Psalm 81:3). The moon, of course, governs the night (Psalm 136:9; Jeremiah 31:35), and in a sense the entire Old Covenant took place at night. With the rising of the Sun of Righteousness (Malachi 4:2), the "day" of the Lord is at hand (Malachi 4:1), and in a sense the New Covenant takes place in the daytime. As Genesis 1 says over and over, first evening and then morning. In the New Covenant we are no longer under lunar regulation for festival times (Colossians 2:16-17). In that regard, Christ is our light.

THE ONLY HAVEN OF SAFETY IS IN THE MERCY OF GOD, AS MANIFESTED IN CHRIST, IN WHOM EVERY PART OF OUR SALVATION IS COMPLETE. John Calvin (1509-1564)       The One Year Bible Readings for today are Ezekiel 3:16-6:14; Hebrews 4:1-16; Psalm 104:24-35; and Proverbs 26:27. 3 Searching for God Give thanks to the Lord and

The Scripture says, “Let the Lord be magnified, who has pleasure in the prosperity of His servant” (Psalm 35:27 NKJV). I say this respectfully, but we have to fight the religious spirit that says we’re supposed to be poor, broke, and defeated to prove to everyone that we’re really humble. When we’re poor, broke, and defeated, all that proves is that we’re poor, broke, and defeated. Nobody will want what we have. I can be poor, broke, and defeated without serving God. We’re supposed to be examples of what it means to live for the Most High God. We should be so blessed, so prosperous, so kind, so generous, so happy, and so peaceful that people will want what we have. If you think you’re showing God how holy you are and how humble you are by not wearing your blessings and not taking that promotion, your own thinking is what is keeping God from doing something new in your life.

A Christian when opts to beg emotionally to others, disappoints the Almighty God in atleast 3 ways: 1. By Denying the Power of God to Provide for their lives (2 Timothy 3:5, Titus 1:16) 2. By still being Immature to handle Life's crisis (1 Corinthians 13:11, James 1:2-4) 3. By setting a poor example of Faith and Trust on God (Psalm 78:40-42, Psalms 34:8,9) The difference between Emotional pleading and asking a Fellow christian to Pray is that Former belittles our God who Provides (Jehovah Jireh) while the Latter Glorifies our God Who is Enough (El Shaddai). - Santosh Thankachan

MAY 7 IN THE NAME OF MY SON YOU WILL DRY UP THE SEAS OF DEMONIC POWER DO NOT FEAR the sea or the demonic spirits that dwell there, for I am the One who commands the sea and its streams to run dry. I will turn rivers into a wilderness, and the watersprings into dry ground. I will cause the dry land to spring forth into watersprings and make a place for you to dwell. I have come to cause waters to burst forth in the wilderness and streams in the desert. The parched ground shall become a pool, and the thirsty land springs of water. My highway of holiness shall be there, and you will walk on My road, for you are My redeemed child. Everlasting joy will be on your head, and you will find joy and gladness as all your sorrow and sighing flee away. PSALM 107:35–37; ISAIAH 35:6–10 Prayer Declaration Father, You have dried up the rivers and seas that the enemy brought into my life to bring me to destruction. You have opened the waters of the deep and destroyed the enemy’s threats against me. You have established Your highway of holiness and have set my feet upon it. I will be found there, and I will walk with You in joy and gladness as Your ransomed child.

God’s renown is our first concern. Our task is to be an expert in “hallowed be your name” and “your kingdom come.” “Hallowed” means to be known and declared as holy. Our first desire is that God would be known as he truly is, the Holy One. Implicit in his name being hallowed is that his glory or fame would cover the earth. This takes us out of ourselves immediately. Somehow, we want God’s glory to be increasingly apparent through the church today. If you need specifics, keep your eyes peeled for the names God reveals to us. For example, we can pray that he would be known as the Mighty God, the Burden-Bearer, and the God who cares. “Your kingdom come” overlaps with our desire for his fame and renown. It is not so much that we are praying that Jesus would return quickly, though such a prayer is certainly one of the ways we pray. Instead, it is for God’s kingdom to continue its progress toward world dominion. The kingdom has already come and, as stewards of the kingdom for this generation, we want it to grow and flourish. The kingdom of heaven is about everything Jesus taught: love for neighbors and even enemies, humility in judgment, not coveting, blessing rather than cursing, meekness, peacemaking, and trusting instead of worrying. It is a matter of “righteousness, peace and joy in the Holy Spirit” (Romans 14:17). Edward T. Welch February 1 Matthew 18:21–35 People mistreat us, sometimes in horrific ways. Spouses cheat. Children rebel. Bosses fire. Friends lie. Pastors fail. Parents abuse. Hurts are real. But how do all these one hundred denarii (about $6,000) offenses against us compare to the ten thousand talent (multimillion-dollar) debt we owed God, which he mercifully canceled? Since birth, and for all our lives, we have failed to love the Lord our God with all our heart, soul, mind, and strength, and our neighbor as ourselves (Matthew 22:37–39). But in one fell swoop—by the death and resurrection of Jesus—God wiped our records clean. Through the cross of Jesus and our faith in him, God removed our transgressions from us “as far as the east is from the west” (Psalm 103:12); he hurled “all our iniquities into the depths of the sea” (Micah 7:19). Could it be that one reason you find it so hard to forgive is because you have never received God’s forgiveness by repenting of your sins and believing in Jesus as your Savior? Or maybe you have yet to grasp the enormity of God’s forgiveness of all your many sins. If you dwell on your offender’s $6,000 debt against you, you will be trapped in bitterness until you die. But if you dwell on God’s forgiveness of your multimillion-dollar debt, you will find release and liberty. Robert D. Jones

Who will have their strength renewed? “Those who wait upon the Lord”. Waiting could signify passivity: being still. Waiting could also indicate action: serving. Waiting — either kind — can be nearly impossible while we are being run by our emotions. In learning to balance your emotions with wisdom, learning to wait upon the Lord in both senses of the word, you will find that your strength is renewed every day in every situation. On the other hand, operating out of emotions can be exhausting. In your Christian walk, the ability to discern seasons is vital. There are times in your life where immediate action is not only unnecessary, it can be damaging. There are situations in which your best course of action is to “be still and know that He is God” (Psalm 46:10). Allowing Him to speak to you in the midst of your storm, finding your peace in Christ when your life seems upside down may be exactly what is needed. There are times when patience is the order of the day, and waiting on the Lord to move or instruct you in the way you are to move is exactly what is needed. Sometimes the most difficult course to take is to wait and allow the Lord to direct your heart “into the love of God and the patience of Christ” (2 Thessalonians3:5). However difficult it may be, practicing waiting will serve you well. “Waiting” can also signify an action. A waitress will wait on you in your favorite restaurant. You may wait on, or serve, your family. In being able to discern the seasons of waiting passively, we must also be able to discern the seasons of waiting actively. Even in times when you might feel unsure of the next step, there are continually ways for you to serve the Lord: prayer, study, service to others being a few examples. In times when everything is going along smoothly, waiting actively on the Lord is always in order. Paul encourages young Timothy to “be diligent to show yourself approved” (2 Timothy 2:15). In learning to wait actively on the Lord, it is good advice for us as well. Applying ourselves to faithful service to the Lord (active waiting) will sustain us through times when the waiting requires patience and stillness. In our Christian walk, both kinds of “waiting” are needed: an active waiting on or serving the Lord, and likewise a passive waiting for the Lord to move on your behalf. As everything in our relationship with the Lord is a partnership or covenant, this waiting is a “two way street”. As we serve the Lord, He is moved to action on our behalf. Psalm 37:3-7 speaks to both kinds of waiting (parentheses mine): “Trust in the LORD (passive), and do good (active); Dwell in the land (passive), and feed on His faithfulness (active). Delight yourself also in the LORD, And He shall give you the desires of your heart. Commit your way to the LORD (active), Trust also in Him (passive), And He shall bring it to pass (the Lord’s action). He shall bring forth your righteousness as the light, And your justice as the noonday (the Lord’s action). Rest in the LORD (passive), and wait patiently for Him (passive)”. Tremendous and amazing results can come from this kind of waiting. Of course, the Lord in His generous and kind manner will send you opportunities to practice if you want to learn to wait! In His providence, those opportunities are already provided — it is for you to take advantage of them. Will you? Unfortunately, patience is not one of Ahasuerus’ virtues. He is motivated by his emotions, and seems to rush right into whatever comes into his mind without much forethought. Let’s return to Persia, and find out what Ahasuerus is rushing into today. After these things, when the wrath of King Ahasuerus subsided, he remembered... Esther 2:1 “After these things”…. By the beginning of chapter two, four years have passed since King Ahasuerus dethroned Queen Vashti. God was working through this Persian chronicler as he wrote this history

As for God, His way is perfect; the word of the LORD is proven; He is a shield to all who trust in Him. 2 SAMUEL 22:31 Trust in the LORD with all your heart, and lean not on your own understanding. PROVERBS 3:5 Let all those rejoice who put their trust in You; let them ever shout for joy, because You defend them; let those also who love Your name be joyful in You. For You, O Lord, will bless the righteous; with favor You will surround him as with a shield. PSALM 5:11-12 It is better to trust in the LORD than to put confidence in man. PSALM 118:8 Let him trust in the name of the LORD and rely upon his God. ISAIAH 50:10

The Importance of Israel's Past (1–8) I Will Teach You (1–3) Truths in parables (1–2a) Things hidden from old (2–3) You Will Teach Others (4–8) The wonders of God (4) The word of God (5–8) The Insurrection of Israel's Past (9–16) They Rebelled Against God (9–11) They forsook his word (9) They forgot his works (10–11) God Rescued Them (12–16) God did wonderful things (12) God divided the sea (13) God directed them through the sea (14) God divided the rock (15–16) The Ingratitude of Israel's Past(17–31) They Defied God (17–19) They sinned against him (17) They tested him (18) They spoke against him (19) God Delivered Them (20a) He struck the rock (20a) He served them water (20b) They Disbelieved God (20b) They doubted he would give them bread (20b) They doubted he would give them meat (20b) God Disciplined Them (21) He was wrathful toward them (21a) He was angry with them (21b) They Denied God (22) They did not believe him (22a) They did not trust him (22b) God Delighted Them (23–31) God commanded the clouds (23) God rained down manna (24) God fed them abundantly (25–29) God disciplined them (30–31) The Insincerity of Israel's Past (32–39) They Rejected God (32–37) They sinned against God (32–33) They sought God (34) They remembered God (35) They lied to God (36) They left God (37) God Remained Faithful (38–39) He forgave them (38) He remembered them (39) The Insubordination of Israel's Past (40–55) They Rebelled Against God (40–42) They turned from God (40) They tempted God (41) They forgot God (42) God Rescued Them (43–55) He performed signs (43) He sent plagues (44–51) He led them (52–53) He directed them into the land (54) He drove out the nations (55a) He divided up the land (55b) The Idolatry of Israel's Past (56–72) They Rebelled Against God (56–58) They tested him (56) They turned back from him (57) They provoked him (58) God Disciplined Them (59–61) He abhorred them (59) He abandoned them (60–64) God Favored Them (65–72) He fought for them (65–66) He chose Judah (67–68) He constructed the temple (69) He chose David (70–72)

Without freedom, both the possibilities for people to love and to destroy would be eliminated. The problem of evil is the problem of freedom. God is Love incarnate (1), and despite the high amount of choice that He allows, He also is bursting to lavish His Love not merely on the perfect, which existed solely in Christ, but on the imperfect who could never deserve it by virtue of their imperfection (2). He does not completely shield the more deserving, not even the sole perfect One in all of human history, from destruction, yet He loves to redeem and restore, even through death at times as with His only begotten Son (3). His love is completely undeserved for the imperfect, despite their notions at times of amassing karma by their good deeds, yet He loves to pour out grace on the undeserving (4). Everything good in our existence, including the very life that we have, the air that we breathe, and even the good things that we do are by His mercy and grace (5). May all praise be to the One who has lavished loving-kindness on us in times of plenty and in times of want, who even seeks to grow us in the darkest of times when the cost of freedom is most clear, who remains with those who have found Him even though we walk through the valley of the shadow of death (6). 1: 1 John 4:16; 2: Romans 3:9-31; 9:16, 23-29; 11:5-6 3. Job, Isaiah 53:3-6, 11 (prophesied centuries before Christ), Romans 3:24-26, 2 Corinthians 5:21 4. Romans 5:6-8; 11: 35-36, Isaiah 64:6, Ephesians 2:7-9, Psalm 50:7-15 5. James 1:17, Romans 2:4 6. Romans 8:28, Ephesians 1:3-10, James 1:2-5, Philippians 4:4-9, Psalm 23, Deuteronomy 31:8

32God, you have wrapped me in power and made my way perfect. 33Through you I ascend to the highest peaks to stand strong and secure in you.p 34You’ve trained me with the weapons of warfare-worship; my arms can bend a bow of bronze. 35You empower me for victory with your wraparound presence. Your power within makes me strong to subdue. By stooping down in gentleness, you made me great! 36You’ve set me free, and now I’m standing complete, ready to fight some more! 37I caught up with my enemies and conquered them and didn’t turn back until the war was won! 38I smashed them to pieces and I finished them once and for all; they’re as good as dead. 39You’ve placed your armor upon me and made my enemies bow low at my feet. 40You’ve made them all turn tail and run, for through you I’ve destroyed them all!

Teach me, Lord, the way of your decrees, that I may follow it to the end. Give me understanding, so that I may keep your law and obey it with all my heart. Direct me in the path of your commands, for there I find delight.

The Bee-Attitudes Be led by the Holy Spirit. Now the Lord is the Spirit, and where the Spirit of the Lord is, there is liberty (emancipation from bondage, freedom). 2 Corinthians 3:17 Be free in Christ. And I will walk at liberty and at ease, for I have sought and inquired for (and desperately required) Your precepts. Psalm 119:45 Be uncomplicated. I am the Door; anyone who enters in through Me will be saved (will live). He will come in and he will go out (freely), and will find pasture. John 10:9 Be confident in God. Lean on, trust in, and be confident in the Lord with all your heart and mind and do not rely on your own insight or understanding. Proverbs 3:5 Be quick to forgive. Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you. Colossians 3:13 Be honest. Do not lie to one another, seeing that you have put off the old self with its practices. Colossians 3:9; There are six things that the Lord hates, seven that are an abomination to Him: haughty eyes, a lying tongue, and hands that shed innocent blood, a heart that devises wicked plans, feet that make haste to tun to evil, a false witness who breathes out lies, and one who sows discord among brothers. My son, keep your father’s commandment, and forsake not your mother’s teaching. Proverbs 6:16-20 ESV Be outrageously blessed. Delight yourself also in the Lord, and He will give you the desires and secret petitions of your heart. Psalm 37:4 Through it all, may this book inspire you to live more joyfully, enjoy life and thrive by living a grateful life.

For all this they sinned still, and believed not for his wondrous works.... When he slew them, then they sought him: and they returned and inquired early after God. And they remembered that God was their Rock, and the high God their Redeemer.” Psalm 78:32-35. Yet they did not turn to God with a sincere purpose. Though when afflicted by their enemies they sought help from him who alone could deliver, yet “their heart was not right with him, neither were they steadfast in his covenant. But he, being full of compassion, forgave their iniquity, and destroyed them not: yea, many a time turned he his anger away.... For he remembered that they were but flesh; a wind that passeth away, and cometh not again.” Verses 37-39. [411]

IDENTITY CLUE 21 HOW MANY NATIONS ARE SWORN TO DEFEND ISRAEL? The Daughter of Babylon’s future treachery against Israel is shown dramatically in these verses: “O Daughter of Babylon, doomed to destruction, happy is he who repays you for what you have done to us.” (Psalm 137:8) “A dire vision has been shown to me: The traitor betrays, the looter takes loot. Elam, attack! Media, lay siege! I will bring to an end all the groaning she caused.” (Isaiah 21:12) “Before your eyes I will repay Babylon and all who live in Babylonia for all the wrong they have done in Zion, declares the LORD.” (Jeremiah 51:24) “May the violence done to our flesh be upon Babylon, say the inhabitants of Zion. “May our blood be on those who live in Babylonia,” says Jerusalem. Therefore, this is what the LORD says: “See, I will defend your cause and avenge you;” (Jeremiah 51:35-36)

Direct me in the path of your commands, for there I find delight. —PSALM 119:35

So if you absorb his or her flesh, you become them, just as if you absorb the flesh of Christ, you should become a little bit nonviolent, more than you were before. If you understand this text, you also perceive that it cannot have been put there by people who want to fool us. We can discover in these sayings tremendous aspects that no one has yet discovered that fit the Christian meaning. Like the stone that the builders rejected. So therefore faith is highly linked to the text; that must be something a little bit Protestant in me. It is Christ himself who assumes the responsibility of quoting that psalm[35], saying "explain it to me, explain the relationship with me.” We haven't deciphered it yet. It should be enough for everybody to understand that Christianity is not a text like others where part of its truth is still hidden but decipherable. This is the sort of thing that can restore the damaged faith of our time.   We’re talking about two types of religion. One fundamentally deifies scapegoating. Therefore, it ultimately deifies violence itself. When I called my second book Violence and the Sacred, it really meant that the sacred is nothing but violence; it's only insofar as you don't see this that violence is the sacred. The real sacred – or let us say the holy, let's not use the same word – is love, divine love: not human love, which is a miserable imitation of divine love, but real divine love. Mysteriously, God is using human violence to bring the human animal to the level where we will try to teach it love. Humanity is therefore going through a violent phase, which is archaic religion. There is the animal at the bottom, there are the violent religions, and then there is the religion of love. Are we going to understand it or not? In some ways, I say only in some ways, the symbolism of violence, the sacred, looks more like God’s love to us, in our weakness, in our violence, than anything else. We don't reach that total violence in a way that we represent in our archaic religions. But in some ways archaic religion has features, real features of divinity, since it reconciles in a certain context. Oh, this sounds dreadful, but we don't want to worship violence. Christ teaches us that we have to worship only love, but we have to understand that worship of violence is a series of steps towards love. This is why I say revelation takes into account the whole history of human religion.   SB:

Whereas “ruthless nations” used their strength to bring oppression and foster injustice (vv. 3, 4, 5), God is a “stronghold to the poor, a stronghold to the needy in his distress, a shelter from the storm and a shade from the heat” (v. 4). While they may be forgotten and mistreated by society, God remains a refuge for them. Biblically, a paradox arises: it is precisely God’s impartiality that makes him partial to the poor (Deut. 10:17–18; cf. James 3:17). We think of fairness as treating everyone the same, yet God sees perfectly the many ways in which things are not the same for all people. The world gives inherent priority to the powerful, wealthy, and beautiful. Impartiality for God does not mean treating everyone the exact same way at all times, since he alone perfectly takes into consideration all things (Rom. 11:33–35). It is in fairness that God favors the forgotten and receives the rejected (Psalm 113; cf. Ps. 107:41; 136:23). God’s royal majesty is seen in his tender mercy (Ps. 138:6; cf. Luke 1:52–53). How easy it is for us to forget that God gives priority to the weak, the vulnerable, and the needy (James 2:5). Accordingly, one of the marks of a healthy church, and a healthy Christian, is an impulse to extend God’s compassionate care to those most in need—supremely those in spiritual need, but also those in physical need. The church thus becomes a “stronghold” for those must vulnerable, bringing the peace of Christ to trial-ridden lives.

TWO STANDARDS On these two commandments depend all the Law and the Prophets. (MATTHEW 22:40) Have you thought about what it means to "love the Lord your God with all your heart and with all your soul and with all your mind" (Matthew 22:37, NIV)? Here are a few obvious aspects: You seek fellowship with Him and long to gaze upon His beauty (Psalm 27:4). You rejoice in meditating on His Word and rise early to pray (Psalm 119:97; Mark 1:35). You always delight to do His will (Psalm 40:8). A regard for His glory governs and motivates everything you do (1 Corinthians 10:31) - eating and drinking, working and playing, buying and selling, reading and speaking, even driving. You're never discouraged or frustrated by adverse circumstances because you're confident God is working all things together for your good (Romans 8:28). You're always content because you know He'll never leave you or forsake you (Hebrews 13:5). Or look at what Jesus called the "second" commandment: "Love your neighbor as yourself" (Matthew 22:39, NIV). Among other things, this would mean that you never show selfishness, irritability, peevishness, or indifference in your dealings with others. You take a genuine interest in their welfare and seek to promote their interests, honor, and well-being. You never regard them with prideful superiority or talk about their failings. You never resent any wrongs they do to you, but instead are always ready to forgive. You always treat them as you would have them treat you.' Do you begin to grasp some of the implications of what it means to obey these two commandments? Most of us don't even think about them in the course of a day, let alone aspire to obey them. Instead we content ourselves with avoiding major outward sins and performing accepted Christian duties.

I lay down and slept; I awoke, for the LORD sustained me. – Psalm 3:5

If you pretend, that God rewarded Ahab or the Ninevites for worshipping their idols, you must prove that God is so far from being highly displeased with ido∣atry, as himself often declares, Deut. xxxii. 16, 17, 21,—26. Judges ii. 14. 2 Kings xvii. 10,—18. Psalm cvi. 19,—40 Jer. xviii. 7, 35, l. 38, &c.—that he is ready to accept and reward the worship of idols, devils, bulls, dogs, cats, saints, leeks, onions, consecrated wafers, &c. if men be sincere in it. Rare doctrine this, for a Presbyterian clergyman, of this enlightened age!

Listen, self: If God is for you, who can be against you? He who did not spare his own Son but gave him up for you, how will he not also with him graciously give you all things? Who shall bring any charge against you as God’s elect? It is God who justifies. Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for you. Who shall separate you from the love of Christ? (Romans 8:31–35, paraphrased)

down instead of from Twenty-Third Street looking up—things look quite a bit different. From that angle, the annoyed, hustling and bustling, highly important people angling their way through the obstacle course of onlookers seem insignificant. Our sun and moon and eight planets are just one little neighborhood among an estimated 200 billion neighborhoods that make up our universe.19 If we think of the Milky Way galaxy as being the size of the entire continent of North America, our solar system would fit into a coffee cup.20 Two Voyager spacecrafts are cruising toward the edge of the solar system at a rate of more than 35,000 miles per hour. They’ve been doing that for more than forty years and have traveled more than 11 billion miles, with no end in sight.21 When NASA sends communication to one of those Voyagers traveling at that velocity, it takes about seventeen hours to get there.22 That data has led scientists to estimate that to send a “speed of light” message to the edge of the universe would take more than 15 billion years to arrive.23 “So, yes, Chelsea art dealer, you are very important. But when we think about what we’re all gazing at while you make your agitation known through grunts and mumbles, you’re also impossibly young, urgently expiring, and unbelievably small.” You and I see the world with our own two eyes, and from that minuscule perspective, we tend to convince ourselves that we are (or at least should be) in control, directing our own lives, and scripting our future. We come back again to the truth that Philip Yancey reminded us of earlier in the chapter: “Prayer is the act of seeing reality from God’s point of view.” God is the one who calls us to “be still, and know that I am God.” Psalm 8 marvels at this very wonder:

REASONS THAT JESUS IS PRECIOUS He is our peace - Ephesians 2:14, Romans 5:1 He is our Joy – John 16:22, John 15:11, I Peter 1:8-9 He is our sanctification – II Corinthians 5:17, I Corinthians 6:11 He is our great Shepherd – Isaiah 40:11, I Peter 5:4, John 10:11 He is our great protection – II Timothy 4:18, Psalm 3:3, Hebrews 13:6 He is our rest – Matthew 11:28-30, Hebrews 4:9-10 He is our healer – Psalm 103:3, James 5:15, I Peter 2:24 He is our comfort – Matthew 5:4, John 16:22 He is our judge – Acts 10:42, II Corinthians 5:10, Acts 17:31 He is our food – John 6:35, I Corinthians 11:24 He is our wisdom – I Corinthians 1:30, Colossians 2:3 He is our very life – Romans 6:23, John 5:24 He is the truth – John 14:6, Psalm 25:5, John 1:14 He is our mediator – Hebrews 9:15, I Timothy 2:5 He is our High Priest – Hebrews 4:14, Hebrews 7:27, He is our Chief Cornerstone (the One we build our lives on) – Ephesians 2:19-22 He is approachable – Matthew 19:14, Hebrews 4:16, Matthew 11:28 He is compassionate – Matthew 15:32, Isaiah 42:3, Matthew 9:36 He is our light – John 8:12, John 12:46, I John 1:5-7 He is one of us – John 1:14, Philippians 2:7, Hebrews 4:15

pierce. The understanding of this Hebrew verb is problematic. Traditionally translated “pierce,” this Hebrew verb occurs only here, and can only be translated here as “pierce” if it is emended. As it stands, it indicates that the psalmist’s hands and feet are “like a lion” (see NIV text note), which some commentators have interpreted to mean that the psalmist’s hands and feet were trussed up on a stick as a captured lion would be. Unfortunately, despite all the lion hunting scenes that are preserved and described, no lion is shown being transported this way. If a verb is desirable here, a suitable candidate must be found among the related Semitic languages. The most likely one is similar to Akkadian and Syriac cognates that have the meaning “shrink” or “shrivel.” Akkadian medical texts speak of a symptom in which the hands and feet are shrunken. Although Mt 27 uses several other lines from this psalm (e.g., Mt 27:35, 39, 43, 46), Mt 27 is of no help here, because it does not refer to this verse. Since Matthew omits it, he likely did not read the psalm as referring to the piercing of hands and feet.

David sings in the psalm [35:10], saying: ‘For with You is the font of Life;’ because jointly with the Father the Son is indeed the source of the Holy Spirit.

Brothers and sisters in Christ frequently point to the lament psalms for those grieving. It’s often said they always end in hope. But not all do. Some end in unanswered pleas (Ps. 44, 74, 80, 88). In the whirlwind, God displayed power to Job, not answers (Job 38–41). When Lazarus died, Jesus didn’t offer Mary a sermon or remind her that he wasn’t in pain anymore. Jesus wept (John 11:32–35). Similarly, the pieces in this volume don’t always neatly resolve. They don’t always end in hopeful exhortations. Many end in silence. Silence is the sound of God listening.

Brothers and sisters in Christ frequently point to the lament psalms for those grieving. It’s often said they always end in hope. But not all do. Some end in unanswered pleas (Ps. 44, 74, 80, 88). In the whirlwind, God displayed power to Job, not answers (Job 38–41). When Lazarus died, Jesus didn’t offer Mary a sermon or remind her that he wasn’t in pain anymore. Jesus wept (John 11:32–35). Similarly, the pieces in this volume don’t always neatly resolve. They don’t always end in hopeful exhortations. Many end in silence. Silence is the sound of God listening.

What Are Misconceptions about Anger? Do you always view anger as negative and sinful? Do you seek to hide your anger from others, even from yourself? Misconceptions about anger can cause serious problems in your life and relationships. But God has a purpose for anger. His Word offers answers to common questions, even those about emotions. The Bible says … “I will instruct you and teach you in the way you should go; I will counsel you with my loving eye on you.” (Psalm 32:8) Anger and Sin Question: “Is it a sin for me to be angry?” Answer: No. Anger is a God-given emotion. In fact, Jesus felt and expressed anger, yet He did not sin (Mark 3:5; Hebrews 4:15). The way you handle or express your anger determines whether or not it leads to sin. The Bible says … “Be angry, and do not sin.” (Psalm 4:4 esv)

Comfort Numbers 14:9 Deuteronomy 31:6 Psalm 27:10 Psalm 46:7 Psalm 73:23 Psalm 94:14 Psalm 103:17 Isaiah 41:17 Matthew 28:20 John 6:37-39 Romans 8:38-39 Peace Exodus 33:14 Numbers 6:24-26 Psalm 85:8 Psalm 119:165 Isaiah 26:3 Isaiah 32:17 Isaiah 57:2 Matthew 11:29-30 John 14:27 Romans 5:1-2 Ephesians 2:14 Colossians 3:15 Fear Deuteronomy 1:17 Deuteronomy 7:21 1 Chronicles 16:25-26 Nehemiah 4:14 Psalm 4:8 Psalm 28:7 Psalm 56:3 Proverbs 16:6 Isaiah 35:4 Isaiah 41:10 Jeremiah 15:20 Joel 3:16 2 Corinthians 1:10 Philippians 4:9 Hebrews 13:6 Anxiety Genesis 28:15 Job 34:12 Psalm 20:7 Psalm 50:15 Psalm 55:22 Psalm 68:19 Psalm 86:7 Proverbs 3:5-6 Isaiah 40:11 Isaiah 41:13 Matthew 11:28 John 16:33 For Those Who Feel Weak 1 Chronicles 16:11 Psalm 37:10-11 Psalm 55:18 Psalm 62:11 Psalm 72:13 Psalm 142:3 Psalm 147:6 Isaiah 57:15 Jeremiah 10:6 Habakkuk 3:19 2 Corinthians 12:9 Ephesians 3:16 Despair Psalm 46:1 Psalm 100:5 Psalm 119:116 Isaiah 40:29 Isaiah 51:6 Jeremiah 32:17 Ezekiel 34:16 Daniel 2:23 Haggai 2:4 Ephesians 1:18 2 Thessalonians 3:3 Hebrews 10:35 James 1:12 Grief Psalm 34:7 Psalm 71:20-21 Psalm 116:15 Psalm 119:28 Psalm 119:50 Psalm 121:5-8 Isaiah 43:2 2 Corinthians 1:3-4 Times of Trouble Psalm 9:12 Psalm 34:7 Psalm 37:39-40 Psalm 46:1 Psalm 50:15 Psalm 121:5-8 Psalm 138:7 John 16:33 Feeling Desperate and Depressed Psalm 30:5 Psalm 34:18 Psalm 40:1-2 Psalm 42:11 Psalm 126:5 Zephaniah 3:17 John 10:10

God’s Word declares that it is inerrant (Psalms 12:6; 119:140; Proverbs 30:5a; John 10:35) and infallible (2 Timothy 3:16–17). In other words, it is true and therefore trustworthy. All of these qualities are dependent on the fact that the Scriptures are God-given (2 Timothy 3:16; 2 Peter 1:20–21), which guarantees its quality at the Source and at its original writing.

Anger itself is not a sin but what you do with it can lead to sin. “Be angry and do not sin” (Ephesians 4:26 esv). Anger can propel you to action—to correct an injustice. “He [Jesus] looked around at them angrily and was deeply saddened by their hard hearts. Then he said to the man, ‘Hold out your hand.’ So the man held out his hand, and it was restored!” (Mark 3:5 nlt). Anger can be learned behavior, so be careful who you choose as friends. “Do not make friends with a hot-tempered person, do not associate with one easily angered, or you may learn their ways and get yourself ensnared” (Proverbs 22:24–25). Anger can lead to abusive language. “You must also rid yourselves of all such things as these: anger, rage, malice, slander, and filthy language from your lips” (Colossians 3:8). Anger can lead to fighting. “An angry person starts fights; a hot-tempered person commits all kinds of sin” (Proverbs 29:22 nlt). God wants you to be slow to anger. “Everyone should be quick to listen, slow to speak and slow to become angry, because human anger does not produce the righteousness that God desires” (James 1:19–20). God wants you to refrain from anger. “Refrain from anger and turn from wrath; do not fret—it leads only to evil” (Psalm 37:8). God wants you to deal with your anger quickly. “Do not let the sun go down while you are still angry” (Ephesians 4:26). God wants you to free yourself from anger. “Get rid of all bitterness, rage and anger, brawling and slander, along with every form of malice” (Ephesians 4:31). God wants you to talk to Him about your anger. “In my distress I prayed to the Lord, and the Lord answered me and set me free” (Psalm 118:5 nlt). God wants you to be saved through faith in Christ so you do not experience His anger. “God did not appoint us to suffer wrath but to receive salvation through our Lord Jesus Christ” (1 Thessalonians 5:9).

No Christian believing rightly in God should ever be off his guard. He should always be on the look-out for temptation, so that when it comes he will not be surprised or disturbed, but will gladly endure the toil and affliction it causes, and so will understand what he is saying when he chants with the prophet: 'Prove me, Lord, and try me' (Ps. 26:2. LXX). For the prophet did not say, 'Thy correction has destroyed me', but, 'it has upheld me to the end' (Ps. 18:35. LXX).

lay down and slept, Yet I woke up in safety, For the LORD was watching over me. PSALM 3:5

Twenty Complaints Laments contain various complaints expressing struggle, questions, outrage, and frustration. The following passages are examples of the unique complaints found in the psalms of lament: Why? Why, O Lord, do you stand far away? Why do you hide yourself in times of trouble? (Ps. 10:1) Why does the wicked renounce God and say in his heart, “You will not call to account”? (Ps. 10:13) My God, my God, why have you forsaken me? Why are you so far from saving me, from the words of my groaning? (Ps. 22:1) I say to God, my rock: “Why have you forgotten me? Why do I go mourning because of the oppression of the enemy?” (Ps. 42:9) For you are the God in whom I take refuge; why have you rejected me? Why do I go about mourning because of the oppression of the enemy? (Ps. 43:2) Awake! Why are you sleeping, O Lord? Rouse yourself! Do not reject us forever! (Ps. 44:23) O God, why do you cast us off forever? Why does your anger smoke against the sheep of your pasture? (Ps. 74:1) Why do you hold back your hand, your right hand? Take it from the fold of your garment and destroy them! (Ps. 74:11) Why then have you broken down its walls, so that all who pass along the way pluck its fruit? (Ps. 80:12) O Lord, why do you cast my soul away? Why do you hide your face from me? (Ps. 88:14) How? O Lord, how many are my foes! Many are rising against me. (Ps. 3:1) How long, O Lord, will you look on? Rescue me from their destruction, my precious life from the lions! (Ps. 35:17) How long, O God, is the foe to scoff? Is the enemy to revile your name forever? (Ps. 74:10) Remember this, O Lord, how the enemy scoffs, and a foolish people reviles your name. (Ps. 74:18) Arise, O God, defend your cause; remember how the foolish scoff at you all the day! (Ps. 74:22) O Lord God of hosts, how long will you be angry with your people’s prayers? (Ps. 80:4) How long, O Lord? Will you hide yourself forever? How long will your wrath burn like fire? (Ps. 89:46) Return, O Lord! How long? Have pity on your servants! (Ps. 90:13) O Lord, how long shall the wicked, how long shall the wicked exult? (Ps. 94:3) How shall we sing the Lord’s song in a foreign land? (Ps. 137:4)

34“So I give you now a newr commandment: Love each other just as much as I have loved you. 35For when you demonstrate the same love I have for you by loving one another, everyone will know that you’re my true followers.

tn Heb “like a lion, my hands and my feet.” This reading is often emended because it is grammatically awkward, but perhaps its awkwardness is by rhetorical design. Its broken syntax may be intended to convey the panic and terror felt by the psalmist. The psalmist may envision a lion pinning the hands and feet of its victim to the ground with its paws (a scene depicted in ancient Near Eastern art), or a lion biting the hands and feet. The line has been traditionally translated, “they pierce my hands and feet,” and then taken as foreshadowing the crucifixion of Christ. Though Jesus does appropriate the language of this psalm while on the cross (compare v. 1 with Matt 27:46 and Mark 15:34), the NT does not cite this verse in describing the death of Jesus. (It does refer to vv. 7-8 and 18, however. See Matt 27:35, 39, 43; Mark 15:24, 29; Luke 23:34; John 19:23-24.) If one were to insist on an emendation of כָּאֲרִי (ka’ariy, “like a lion”) to a verb, the most likely verbal root would be כָּרָה (karah, “dig”; see the LXX). In this context this verb could refer to the gnawing and tearing of wild dogs (cf. NCV, TEV, CEV). The ancient Greek version produced by Symmachus reads “bind” here, perhaps understanding a verbal root כרך, which is attested in later Hebrew and Aramaic and means “to encircle, entwine, embrace” (see HALOT 497-98 s.v. כרך and Jastrow 668 s.v. כָּרַךְ). Neither one of these proposed verbs can yield a meaning “bore, pierce.

In Genesis 3:5 the serpent (Hebrew: nachash) says to Eve: “For God (elohim) knows that on the day you both eat from it, then your eyes will be opened and you both shall be like gods (elohim), knowing good and evil.” This verse is like Psalm 82:1. The word elohim occurs two times in the same verse. The first instance is singular because of grammar (the verbal “knows” is singular in form). While most English translations render the second instance as “God,” it should be plural because of the context supplied by Genesis 3:22. That verse reads: “And Yahweh God said, “Look—the man has become as one of us, to know good and evil.” The phrase “one of us” informs us that, as in Genesis 1:26, God is speaking to his council members—the elohim. This tells us clearly that the second instance of elohim in Genesis 3:5 should be plural.

Imprecations and Incantations Psalm 58 is known as an “imprecatory” psalm because it calls down curses (imprecations) on the enemy. In the ancient Near East, such curses were enhanced or activated by magical rituals and spells, but this sort of practice would have been unacceptable in the Biblical system. Imprecatory psalms can be best understood against the background of the Retribution Principle (see the article “Retribution Principle”). Since God’s justice was seen as requiring punishment proportional to the seriousness of the sin, the psalmist is calling down the curses that would be appropriate if justice were to be maintained. These are curses of the same magnitude that God pronounces on his enemies (Isa 13:15–16). The forceful language of this passage contains aspects of an East Semitic curse formula that relies on the deity to carry out vengeance on the enemy nations. An example of this type of indirect curse is found in the vassal treaties of the Assyrian king Esarhaddon as he calls on a host of gods to do the treaty-breaker harm. It is also employed, with the addition of ritual acts of execration, in the Aramaic Sefire Treaty that describes bows being broken with the expected result that their enemies’ bows will likewise be broken. The psalmist indirectly curses by imprecation, calling on God to “laugh at them” (Ps 59:8) in their puny efforts to menace Israel. He does not employ magical incantations or execration rituals against them, but instead relies on God to render them impotent, breaking their power and their weapons of destruction (cf. Jer 49:35; 51:56; Eze 39:3). ◆

Why You Need More Sleep Read: Psalm 4:8 Habit: Rest I lie down and sleep,” said David, “I wake again, because the LORD sustains me” (Ps 3:5). He also said, “In peace I will lie down and sleep, for you alone, LORD, make me dwell in safety” (Ps 4:8). As David showed, peaceful sleep is an act of trust and a sign of humility. It shows that we know God is in control and will watch over us when we are at our most vulnerable. Sleep is a spiritual activity and a matter of stewardship (see articles “Sleep as a Spiritual Activity” and “Stewardship for a Good Night’s Sleep”). But sleep is also a spiritual discipline. As D. A. Carson says, Sometimes the godliest thing you can do in the universe is get a good night’s sleep—not pray all night, but sleep. I’m certainly not denying that there might be a place for praying all night; I’m merely insisting that in the normal course of things, spiritual discipline obligates you get the sleep your body needs.4 A number of factors affect the quality of your rest, the most important being how long you sleep. The amount of sleep a person needs varies from individual to individual and changes over the course of their lifetime. But if you’re like most people, chances are you’re not getting the sleep you need for your body to be fully rested. Here is the average number of hours of sleep, based on age, a person needs every day: Six to 13 years of age: nine to 11 hours 14 to 17 years of age: eight to 10 hours 18 to 25 years of age: seven to nine hours 26 to 64 years of age: seven to nine hours 65 and older: seven to eight hours5 The amount of sleep you need is largely due to your genetic makeup—it’s out of your control. Look at your habits and schedule and try to make whatever changes are necessary so you can get the rest your body requires. As David showed, peaceful sleep is an act of trust and a sign of humility. PRACTICAL TAKEAWAY: Because our spiritual growth is tied to physical rest, we are obligated to get the sleep we need. For your next reading, go to The Meaning of Life—Explained. Return to Alphabetical List of Articles by Title.

Imprecatory psalms. Imprecatory psalms (Ps 12; 35; 52; 57—59; 69; 70; 83; 109; 137; 140) are usually lament psalms where the writer’s bitterness and desire for vindication are especially predominant. This leads to such statements as Psalm 137:8- 9, “[Happy is] he who seizes your infants / and dashes them against the rocks.” Such statements are shocking to modern sensitivities and cause many to wonder at the ethical standards of the biblical writers. However, several points must be made. The writer is actually pouring out his complaint to God regarding the exile, as in Psalm 137. He is also heeding the divine command of Deuteronomy 32:35 (Rom 12:19), “It is mine to avenge; I will repay.” Finally, as Gordon Fee and Douglas Stuart note, the author is calling for judgment on the basis of the covenant curses (Deut 28:53-57; 32:25), which make provision for the complete annihilation of the transgressors, even family members (2003:221). The hyperbolic language is common in such emotional passages. In short, these do not really contradict the New Testament teaching to love our enemies. When we can pour out our animosity to God, that very act opens the door to acts of kindness akin to Romans 12:20 (Prov 25:21-22). In fact, meditation on and application of these psalms could be therapeutic to those who have suffered traumatic hurt (such as child abuse). By pouring out one’s natural bitterness to God, the victim could be freed to “love the unlovely.” We must remember that the same David who penned all the above except for Psalm 83 and Psalm 137 showed great mercy and love to Saul. When you have called out for justice after being deeply wounded (like the martyred saints in Rev 6:9-11), Romans 12:19 is actually being fulfilled because the vengeance is truly left with God, freeing you to forgive your enemy.