* The engraving titled "Combat Between Champions of Ishbaal and David" is from "Historię Biblicę Veteris et Novi Testamenti : junioribus ad faciliorem eruditionem, senioribus ad vivaciorem memoriam, divini verbi pręconibus ad celeriorem reminiscentiam, omnibus ad utilem sanctįmque in curiositatem in centum frugiferis foliis exhibitę / ą Josepho & Joanne Klauber."
Author is Klauber, Joseph Sebastian, ca. 1700-1768.
The attendant scripture is 2 Samuel 1-3. This image depicts the battle between the house of David and the house of Ishbaal (aka Ish-Bosheth) for the kingship. In the top-left corner David is anointed king over Judah. In the top-right corner Abner, the commander of Saul's army, makes Ishbaal (aka Ish-Bosheth) the king of Israel. At the top David learns of Saul's death from an Amalekite, who brings David Saul's crown. To the left Ishbaal confronts Abner about taking Saul's concubine. To the right Abner takes David's wife Michal from her current husband, Paltiel, to give her back to David. In the bottom-right corner Joab murders Abner to avenge the death of Joab's brother Asahel. In the bottom-left corner Abner is carried on a bier to his grave in Hebron. The middle is a great battle scene.
Courtesy of the Digital Image Archive, Pitts Theology Library, Candler School of Theology, Emory University: http://www.pitts.emory.edu.
>1. Considering the title what is the purpose David wrote this psalm? Why compose it as a song according to the title? What does the title say happened that merited constructing it? What was the relationship between Israel and the Lord their God? (1) Considering the transition of power from Saul being king to David being king why might the countries listed in the title decide it was a good time to attack, though not all at the same time? (2 Samuel 2:8-13, 3:1,6, 8:3-14; 1 Chronicles 11:1-3, 18:3-12)
* Psalm 60:1-4 "You have rejected us, O God, and burst forth upon us; you have been angry--now restore us! You have shaken the land and torn it open; mend its fractures, for it is quaking. You have shown your people desperate times; you have given us wine that makes us stagger. But for those who fear you, you have raised a banner to be unfurled against the bow. Selah"
* The title is "For the director of music. To the tune of "The Lily of the Covenant." A miktam of David. For teaching. When he fought Aram Naharaim and Aram Zobah, and when Joab returned and struck down twelve thusand Edomites in the Valley of Salt."
* The eventual victories are recorded in the parallel historical accounts 2 Samuel 8:3-14 and 1 Chronicles 18:3-12 (perhaps also 2 Samuel 10).
* 2 Samuel 3:1 "The war between the house of Saul and the house of David lasted a long time. David grew stronger and stronger, while the house of Saul grew weaker and weaker."
* 2 Samuel 3:6-7 "During the war between the house of Saul and the house of David, Abner had been strengthening his own position in the house of Saul. Now Saul had had a concubine named Rizpah daughter of Aiah. And Ish-Bosheth said to Abner, "Why did you sleep with my father's concubine?"
* 2 Samuel 2:8-13 "Meanwhile, Abner son of Ner, the commander of Saul's army, had taken Ish-Bosheth son of Saul and brought him over to Mahanaim. He made him king over Gilead, Ashuri and Jezreel, and also over Ephraim, Benjamin and all Israel. Ish-Bosheth son of Saul was forty years old when he became king over Israel, and he reigned two years. The house of Judah, however, followed David. The length of time David was king in Hebron over the house of Judah was seven years and six months. Abner son of Ner, together with the men of Ish-Bosheth son of Saul, left Mahanaim and went to Gibeon. Joab son of Zeruiah and David's men went out and met them at the pool of Gibeon. One group sat down on one side of the pool and one group on the other side"
* 1 Chronicles 11:1-3 "All Israel came together to David at Hebron and said, "We are your own flesh and blood. In the past, even while Saul was king, you were the one who led Israel on their military campaigns. And the LORD your God said to you, 'You will shepherd my people Israel, and you will become their ruler.'" When all the elders of Israel had come to King David at Hebron, he made a compact with them at Hebron before the LORD, and they anointed David king over Israel, as the LORD had promised through Samuel."
* When King Saul and his oldest son Jonathan died in battle Ish-Bosheth became king of Israel. David was in exile until the city of Hebron make him their king. Ish-Bosheth means "man of shame." (2 Sam. 2:8) After Saul's death, Abner the commander of Saul's army proclaimed Ish-bosheth king. He reigned for two years. He was finally murdered by his own captains (2 Samuel 4:1-7). The name Ish-bosheth means "man of shame." Originally his name was Ish-baal (1 Chronicles 8:33), which means "man of Baal." The repugnance with which Baal worship was regarded by the faithful in Israel frequently led to the substitution of the word for shame in the place of the name of the Canaanite deity. Ish-Bosheth and David engaged in a long fought civil war with weakened the nations Israel as a whole. David eventually defeated Ish-Bosheth. However, Israel did not make David their king right after Ish-Bosheth's death. They finally did after many years of devastating wars.
* "rejected us... upon us... restore us!... your people... given us" -The psalm concerned the whole nation. Most commentaries state that though David wrote it, it became a national proclamation of faith and confession of sin. David clearly wanted to nation not to forget what happened so it would not happen again.
* "shaken the land... it is quaking" -David used the analogy of an earthquake. The people had been divided with civil war for many years weakening them as what happens during an earthquake. The surrounding nations saw this as a chance to defeat Israel, though not all at once. Rather they nations invaded sequentially. Before each battle and each war the people collectively were to come together before the Lord and recite this psalm along with offering confessions, sacrifices, and worship.
* "banner... bow" -A play on words. God placed a bow in the sky (a rainbow) to remind him and all mankind of his promise to Noah when we sin. It was a sign of hope. Nations used banners in David's time as a sign of hope and remembrance of God's love when an enemy brings bows and arrows against them. The national banner was meant to prepare soldiers for battles. In modern times the banners are called flags.
* The psalm's title states that this was written as a teaching tool. Israel was attacked and lost the battles. The eventual victories are recorded in the parallel historical accounts 2 Samuel 8:3-14 and 1 Chronicles 18:3-12 (perhaps also 2 Samuel 10). However, the victory is not how this teaching psalm begins. Actually, only the title states that they won the battles. This teaching psalm never states they won. It only ends with the hope of victory through the Lord God.
Rather, than being an account of victory, the psalm teaches that the Lord their God was angry with Israel. The exact reason he was angry is not indicated because it is unimportant to the lesson. The main teaching point is that the Lord was angry with them and yet, his covenant bond with them was not broken. God rejected them momentarily. Desperate times came. Defeat is interpreted as a sign of God's anger. Yet, as a good loving parent can be angry with their child's misbehavior, so the Lord Israel's God was angry with his child Israel.
Psalm 30:4-5 states, "Sing to the LORD, you saints of his; praise his holy name. For his anger lasts only a moment, but his favor lasts a lifetime; weeping may remain for a night, but rejoicing comes in the morning." And as Jesus taught, "Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are those who mourn, for they will be comforted." (Matthew 5:3-4) When rebuked by my loving God I need to morn and pray. Those who fear God will see his banner of hope (4).
Listen to the above comments on Psalm 60:1-4.
* A map of the empires of King David and Solomon is now in public domain.
>2. What does the word "us" imply in this psalm? And in its continual use? How might this apply to the congregations (churches) that are believers of Jesus? What was their plea? (5) What was the Lord God's reply? (5-9) What is the background of the nations mentioned in the Lord's reply to the nation of Israel?
* Psalm 60:5-8 "Save us and help us with your right hand, that those you love may be delivered. God has spoken from his sanctuary: "In triumph I will parcel out Shechem and measure off the Valley of Succoth. Gilead is mine, and Manasseh is mine; Ephraim is my helmet, Judah my scepter. Moab is my washbasin, upon Edom I toss my sandal; over Philistia I shout in triumph."
* "God has spoken from his sanctuary" -God answers the king. The king will bring the message to the people. The Lord is Israel's triumphant Warrior-King (Exodus 15:3, 13-18).
* "I will parcel out... measure off" -Divide his conquered territory among his servant people who were with him in battles. The spoils of war were often divided with the soldiers in ancient times.
* Both the northern and southern tribes are included. Thus, David wrote this after he became king over all twelve tribes of Israel.
* "Shechem" -District and city in the hill country of Ephraim in north central Palestine. The first capital of the northern kingdom of Israel, the city was built mainly on the slope, or shoulder, of Mount Ebal. Situated where main highways and ancient trade routes converged, Shechem was an important city long before the Israelites occupied Canaan.
As the Israelites conquered Canaan, they turned unexpectedly to Shechem. Joshua built an altar on Mount Ebal and led the people in its building, renewing their commitment to the law of Moses (Josh. 8:30-35; compare Deut. 27:12-13). Shechem lay in the tribal territory of Ephraim near their border with Manasseh (Joshua 17:7).
At Shechem (sometimes identified with Sychar), Jesus visited with the Samaritan woman at Jacob's Well (John 4). The Samaritans had built their temple on Mount Gerizim, where they practiced their form of religion. (Rich Murrell in the Holman Bible Dictionary)
* "the Valley of Succoth" -Succoth was two places in Israel's history. First, a city east of the Jordan in the tribal territory of Gad. Jacob dwelt there upon his return to Canaan (Gen. 33:17). It was an important town during the time of Gideon. Its leaders were punished by Gideon for not helping him in a campaign against the Midianites (Judg. 8:5-7,13-16). Near Succoth Hiram made vessels for Solomon's Temple (1 Kings 7:45-46). It is usually located at tell Deir Alla, but some excavation results have called this into question.
Second, a place where the Israelites camped upon leaving Egypt (Ex. 12:37; 13:20; Num. 33:5-6). It was near Pithom and is usually identified with tell el-Maskhutah or tell er-Retabah. (Holman Bible Dictionary)
* "Gilead" -The north-central section of the trans-Jordan highlands. The name may originally have applied to a very small area. The usage of the name then grew and could be applied in different contexts depending on present political situations. Compare Judg. 10:17; Hos. 6:8. It occupies the mountain slopes and tableland east of the Jordan, northeast of the Dead Sea. Gilead is bisected by the Jabbok River; in Old Testament times the kingdom of Ammon occupied its eastern fringe. It was often contested by other nations (Amos 1:3). Gilead extends about 50 miles from southern Heshbon not quite to the Yarmuk River in the north. Its east-west extent is about twenty miles. (Holman Bible Dictionary)
* "Manasseh" -One of the sons of Joseph and the Egyptian Asenath, daughter of the priest of On (Gen. 41:52) bore this name. When the Promised Land was apportioned, half of the tribe of Manasseh, the elder brother, did not receive the blessing of the firstborn (Gen. 48:13-20). Jacob crossed his hands and gave that blessing to Ephraim. When the Promised Land was apportioned, half of the tribe of Manasseh settled on the east bank of the Jordan and half on the west. (Holman Bible Dictionary)
* "Ephraim" -The younger son of Joseph by the Egyptian Asenath, daughter of the priest of On (Gen. 41:52). He was adopted by his grandfather Jacob and given precedence over his brother Manasseh (Gen. 48:14). He was the progenitor of the tribe of Ephraim, which occupied a region slightly to the northwest of the Dead Sea (Josh. 16) and was the leading tribe of the Northern Kingdom, ever ready to assert its rights (Josh. 17:15; Judg. 3:27; 4:5; 7:24-8:3; 12:1).
Ephraim played an important role in Israelite history. Joshua was an Ephraimite (Josh. 19:50). Samuel was an Ephraimite (1 Sam. 1:1). Jeroboam I was an Ephraimite (1 Kings 12:25). The important sanctuary at Shiloh was located in the territory of Ephraim. From the eighth century B.C., Ephraim was often used as a designation for Israel (Isa. 11:13; Jer. 7:15; Hos. 5:13). (Holman Bible Dictionary)
* "Judah" -David was of the tribe of Judah. The tribe of Judah occupied the strategically important territory just to the west of the Dead Sea. The city of Jerusalem was on the border between Judah and Benjamin.
* "Moab" -The narrow strip of cultivable land directly east of the Dead Sea was known in biblical times as "Moab," and the people who lived there, as "Moabites." The Israelites regarded the Moabites as close relatives, as implied by Genesis 19:30-38.
Saul is reported to have fought against the Moabites (1 Sam. 14:47). David, a descendant of the Moabitess Ruth according to the biblical genealogies (Ruth 4:18-22), placed his parents under the protection of the king of Moab while he was on the run from Saul (1 Sam. 22:3-4). Yet he is reported to have defeated the Moabites in battle later on and to have executed two-thirds of the Moabite prisoners by arbitrary selection (2 Sam. 8:2). Moab was represented among Solomon's wives, and the worship of Chemosh, the Moabite god, accommodated in Solomon's Jerusalem (1 Kings 11:1-8). (Holman Bible Dictionary(
* "Edom" -The area southeast and southwest of the Dead Sea, on opposite sides of the Arabah, was known as Edom in biblical times and was the home of the Edomites.
The Israelites regarded the Edomites as close relatives, even more closely related to them than the Ammonites or Moabites. Specifically, they identified the Ammonites and Moabites as descendants of Lot, Abraham's nephew, but the Edomites as descendants of Esau, Jacob's brother (Gen. 19:30-36; 36). Thus Edom occasionally is referred to as a "brother" to Israel (Amos 1:11-12). Edomites seem not to have been barred from worship in the Jerusalem Temple with the same strictness as the Ammonites and Moabites (Deut. 23:3-8). Yet, as is often the case with personal relations, the closest relative can be a bitter enemy. According to the biblical writers, enmity between Israel and Edom began already with Jacob and Esau (when the former stole the latter's birthright) (Holman Bible Dictionary)
* "Philistia" -The coastal plain of southwestern Palestine which was under the control of the Philistines (Ex. 15:14; Pss. 60:8; 87:4; 108:9; Isa. 14:29-31). (Holman Bible Dictionary)
* "washbasin... toss my sandal" -Perhaps refers to the conventional symbolic act by which one claimed possession of land (Ruth 4:7) (NIV Study Bible). Matthew Poole's Commentary on the Holy Bible states, "Moab is my wash-pot, in which I shall wash my feet. I shall bring them into the lowest degree of servitude, and make them contemptible and miserable. See 2 Samuel 8:2." Jamieson-Fasset Brown Hible Commentary states, "Moad is my washpot, the most ordinary vessel. Edom (as a slave) he casts his show."
* David prayed (5) and then confidently spoke of the Lord his God and the God of Israel's victories (6-8). He knew that God would deliver his people because the Lord purposely and precisely told him of the results of the coming victories against neighboring enemy nations. David was reassured by the word of the Lord Jesus. Jesus' words recorded in the Bible are a reassurance to me. Though attacked, victory is definitely on the way.
The play on the names of cities and territories is significant to David. I read of them, but will not go into detail now. For example, some were once the holds of Ish-bosheth, the son of Saul. Now they are David's who returned them to the rightful owners according to Moses and Joshua. The places named were on both sides of the Jordan River given again to the rightful tribes. Jacob landed in and settled in Shechem when he returned to the promised land after having many children (Genesis 33:17-18). Now Israel reclaims the land from other nations because of assured victories at the right hand of God.
The first teaching is thus the Lord God gives, takes away, and then returns. He always keeps his promise. Job said, "Naked I came from my mother's womb, and naked I will depart. The LORD gave and the LORD has taken away; may the name of the LORD be praised." (Job 1:21)
Listen to the above comments on Psalm 60:5-8.
* The engraving titled "David's Military Victories" is from "Biblia, ad vetustissima exemplaria nunc recens castigata, Romae*que reuisa : in quibus Praeterea, qvae subsequens praefatio indicat, capita singula ita versibus distincts sunt : Vt numeri Praefixi Lectorum non remorentur, & loca quaesita tanquam digito demonstrent, additus, ubi res postulauit, elegantissimis figuris."
Author is Jerome, Saint, d. 419 or 20.
The attendant scripture is 2 Samuel 8. A battle scene depicting David's military victories. Illustration by Pierre Eskrich (ca. 1550-ca. 1590).
Courtesy of the Digital Image Archive, Pitts Theology Library, Candler School of Theology, Emory University: http://www.pitts.emory.edu.
>3. What rhetorical questions are asked in verse 9? What is the known answer? (10) What then is requested, though the truth is already known? (10) What is the king telling the whole nation of Israel in verse 12?
* Psalm 60:9-12 "Who will bring me to the fortified city? Who will lead me to Edom? Is it not you, O God, you who have rejected us and no longer go out with our armies? Give us aid against the enemy, for the help of man is worthless. With God we will gain the victory, and he will trample down our enemies."
* "Who will" -Rhetorical questions. The answer is already assumed. Often, the obvious does need to be stated in a corporal setting so all can confess.
* "Is it not you" -A rhetorical question answers the two rhetorical questions. Again the obvious must be confessed with the lips.
* "Give us aid" -A request.
* "With God we will" -Verbally expressed confidence in the Lord's victory through them and for them.
* The fact that this psalm is a corporal lesson to be learned and used by future generations of God's people is in the use of "us" and "your people" throughout the psalm. What is another lesson the people who have angered God and repented because they fear him are to learn?
David and later future kings of God's people asked the rhetorical questions for the people and before the congregation of Israel, "Who will bring me to the fortified city? Who will lead me to Edom?" Kings normally lead the soldiers to the battlefield. However, David teaches through the answers that follow the questions that the Lord leads the army of men who fear the Lord. God is the banner they follow into battle (4), not the nation's banner. Later the Lord Almighty told the prophet Zechariah to tell King Zerubbabel, "Not by might nor by power, but by my Spirit." (Zechariah 4:6)
Jesus taught a seldom mention truth that parallel's this lesson. "There were some present (while he was teaching) at that time who told Jesus about the Galileans whose blood Pilate had mixed with their sacrifices. Jesus answered, 'Do you think that these Galileans were worse sinners than all the other Galileans because they suffered this way? I tell you, no! But unless you repent, you too will all perish. Or those eighteen who died when the tower in Siloam fell on them--do you think they were more guilty than all the others living in Jerusalem? I tell you, no! But unless you repent, you too will all perish.'"
"Then Jesus told this parable: 'A man had a fig tree, planted in his vineyard, and he went to look for fruit on it, but did not find any. So he said to the man who took care of the vineyard, 'For three years now I've been coming to look for fruit on this fig tree and haven't found any. Cut it down! Why should it use up the soil?' "'Sir,' the man replied, 'leave it alone for one more year, and I'll dig around it and fertilize it. If it bears fruit next year, fine! If not, then cut it down.'"
Listen to the above comments on Psalm 60:9-12.
II. Forever (61:1-8)
* The engraving titled "The Covetousness of the Heart" is from "Pious addresses of the heart to God wherein is shown its departure from and return to God in forty seven divine emblems illustrated with copper plates / By a Private Hand."
The author is not given. It is only signed "by a private hand".
This emblem depicts a person placing his or her heart in a chest full of riches as both a demon and an angel look on. The image is titled with the Latin CORDIS AVARITIA, which translates "the Covetousness of the heart," accompanied by the text of Psalm 62 (Psalm 61:11 which does not exist is stated to be the quote. 62:10 is the fitting quote.). This is the seventh in a series of 47 emblems published anonymously and adapted from Benedictine writer Benedict van Haeften's Schola Cordis (1629).
Courtesy of the Digital Image Archive, Pitts Theology Library, Candler School of Theology, Emory University: http://www.pitts.emory.edu.
>4. What is David's plea? What could "the rock that is higher than I" be? Where does he call for God? What is his condition? What is he longing for?
* Psalm 61:1-4 "Hear my cry, O God; listen to my prayer. From the ends of the earth I call to you, I call as my heart grows faint; lead me to the rock that is higher than I. For you have been my refuge, a strong tower against the foe. I long to dwell in your tent forever and take refuge in the shelter of your wings. Selah"
* "cry... prayer" -One and the same.
* "the ends of the earth" -Meaning far, far away" He could have been on the edge of a cliff or on a high mountain. This is probable because at the end of the phrase he ask God to "lead me to the rock that is higher than I".
* "I long to dwell in your tent forever" -The Ark of the Covenant had been in a tent since the building at Shiloh had been destroyed by the Philistines in Solomon's time. (Joshua 18:1, 8, 10; Judges 18:31, 21:19; 1 Samuel 1:3, 9, 24, 3:21, 4:3,4, 11, 21-22 6:13,21, 7:1-4, 15-17)
* The circumstances for this short psalm are not given though some scholars link it to Psalms 42 and 43 (one psalm split in two). Others point out that since a king's long life is asked in verse 6 it may refer to David's emotional and mental state when his son Absalom attempted to gain the throne through David's murder (2 Samuel 17:21-29). Later Jewish interpretations applied this psalm, especially considering verses 2 and 6 to the Messiah, and many in the church point out that this psalm is fulfilled in Jesus, David's great Son.
David, the author states that with a faint heart, he is crying out to God from "the ends of the earth". He may be at a cliff edge on the heights of Mount Hermon (Mount Mizar) as mentioned in Psalm 42:6. Poetically David envisions himself at the edge of Hades, the existence of the dead in the depths of the earth (63:9). His heart is so faint that it will stop beating. The heart in the Bible is the center of the human spirit, from which spring emotions, thoughts, motivations, courage, and action. The wellspring of life (4:7, 23). David is at the end of his life trek.
David asks God to miraculously take him higher, to a high rock. God is most commonly referred to as a rock of refuge in the Psalms (2 Samuel 22:3; Psalm 18:2, 31:2; 71:3). For David, heaven is like the tent of meeting that he put The Ark of the Covenant in. David wants to be taken to God's lodging, where he can be forever. That would happen later because David had faith in the Lord Jesus.
When I am driven either physically or metaphorically to the ends of the earth I need to turn to Jesus who is my rock of salvation and hope of deliverance. One day I will be with him forever. Until that day my hope is in the eternal divine presence to come. "He mounted the cherubim and flew; he soared on the wings of the wind." (Psalm 18:10)
Listen to the above comments on Psalm 61:1-4.
>5. What vows is he saying God heard? What did God give him? Who life is he asking to increase? How long? What kind of faith is David expressing?
* Psalm 61:5-8 "For you have heard my vows, O God; you have given me the heritage of those who fear your name. Increase the days of the king's life, his years for many generations. May he be enthroned in God's presence forever; appoint your love and faithfulness to protect him. Then will I ever sing praise to your name and fulfill my vows day after day."
* "vows" - A vow contains two sides (parties). A vow is similar to a pledge, contract, and covenant. A vow is a promise made in earnest to do something or behave in a certain way usually according to the ways taught in the Bible. Several types of vows exist; a one sided meaning one side says they will do something and the other doesn't need to do something, and a mutually vow were both parties agree to do something.
* "heard my vows" -David made vows prior to writing this psalm. One vow is stated in verse 8. The rest are not.
* "you have given" -God promised this indirectly in his youth when David was anointed king.
* David's faith in God is his assurance that God listens, accepts vows, and gives those who fear God an inheritance. David believes in eternal life. David believes in the Messiah who will come and live for generations and dwell in God's presence forever. Jesus said, "I and the Father are One." (John 10:30) And, "No one has seen the Father except the Son who is from God; only he has seen the Father. I tell you the truth, he who believes has everlasting life." (John 6:46-47) God's love and faithfulness protect a man of faith such as this.
Listen to the above comments on Psalm 61:5-8.
III. My Soul Finds Rest in God Alone (62:1-12)
* The engraving by an unknown artist quotes Psalm 62:10. It is now in public domain.
>6. While seeking rest in God, what questions are asked and why? How is to be toppled? What kind of people would do that?
* Psalm 62:1-4 "My soul finds rest in God alone; my salvation comes from him. He alone is my rock and my salvation; he is my fortress, I will never be shaken. How long will you assault a man? Would all of you throw him down-- this leaning wall, this tottering fence? They fully intend to topple him from his lofty place; they take delight in lies. With their mouths they bless, but in their hearts they curse. Selah"
* "rock... salvation... fortress" -Stated many times in David's psalms.
* "leaning wall, this tottering fence...topple him from his lofty place" -The wall is easy to push over because it has already started to fall. They are feeble and weak. Similar to the meaning of Jesus' parable, the home build on sand which could not withstand the stormy winds.
* What possesses a soul that wants to assault and topple another? Why delight in taking down someone weak and unhealthy? Why have so much more than others and crave for someone else's crumbs? Why house ill thoughts in the heart? (3-4)
Do you know that this person whom your heart curses finds rest in God? (1) Look and see, if you dare, that their salvation is in Jesus, the rock. (1-2) He is their fortress. (2) Though you may succeed in destroying the faithless, this man of faith can be killed, only to be resurrected in power and glory. "I will never be shaken". (2)
Many have gone out into the gospel mission field on the prayers and support of the church. Not enough said, "Here I am, send me," (Isaiah 6:8) to the great commission. So God is bringing multitudes across the border to our cities, towns, and villages.
Some are sinners intent on prospering through oppression and crime; a punishment for our unfaithful Messianic testimony. Others are desperate. Some have become victims of evil. All need to hear the gospel of Jesus and witness the love of Christ.
Corruption looking for votes has supplied the possibility of revival. "The harvest is plentiful. But the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field." (Matthew 9:37; Luke 10:2) "Here I am. Send me, your worker into the harvest field."
Listen to the above comments on Psalm 62:1-4.
>7. What does David have to say about God? What is his council to us?
* Psalm 62:5-8 "Find rest, O my soul, in God alone; my hope comes from him. He alone is my rock and my salvation; he is my fortress, I will not be shaken. My salvation and my honor depend on God; he is my mighty rock, my refuge. Trust in him at all times, O people; pour out your hearts to him, for God is our refuge. Selah"
* "Find rest"
* "my rock and my salvation; he is my fortress," -Often repeated by David.
* "pour out your hearts on him" -Tell God all things.
* God is the focus of this middle stanza. Find rest in him. Hope and expectation come from him. He is one's rock, salvation, refuge, and fortress. In God, I am not shaken when trouble comes. Salvation and honor depend on God. David's counsel is to trust in him at all times and to pour out my heart to him for God is our refuge.
Antonin Dvorak, a Czech classical composer, wrote "Biblical Songs", a ten-song cycle whose text is from the Psalms. It has been suggested that he was prompted to write them with news of his father's death. Dvorak experienced Jesus, the Rock in a most personal way when trouble entered his soul. He expresses self-counsel prayer through melody meter much like David.
The theme of each of the ten songs is:
1st, Psalm 97, "Darkness and thunderclouds are round about Him."
2nd, Psalm 119, "Lord my shield, my refuge and hope."
3rd, Psalm 55, "Hear, oh hear my prayer."
4th, Psalm 23, "Oh, my shepherd is the Lord."
5th, Psalms 144 & 145, "Songs of gladness will I sing Thee."
6th, Psalms 61 & 63, "Hear, oh Lord, my bitter cry."
7th, Psalm 137, "By the shore of the river Babylon."
8th, Psalm 25, "Oh, Lord, have mercy and turn Thou Thy face to me."
9th, Psalm 121, "My eyes will I to the hills lift up."
10th, Psalms 98 & 96, "Oh sing unto the Lord a joyful song."
Listen to the above comments on Psalm 62:5-8.
* Antonin Dvorak classical composer. Time of writing, 1894. Time of picture, 1882. Po 99, "Biblical Songs". Low male voice and piano.
>8. What are lowborn men and highborn men? Dose the author make a distinction between them in the eyes of God? What does "only a breath" mean? What does "weighed on a balance" mean? What should and shouldn't we trust in?
* Psalm 62:9-12 "Lowborn men are but a breath, the highborn are but a lie; if weighed on a balance, they are nothing; together they are only a breath. Do not trust in extortion or take pride in stolen goods; though your riches increase, do not set your heart on them. One thing God has spoken, two things have I heard: that you, O God, are strong, and that you, O Lord, are loving. Surely you will reward each person according to what he has done."
* "Lowborn... highborn" -status of life.
* "weighed on a balance" -The meaning is at the end of the phrase, "they are nothing".
* "together they are only a breath." -"Breath" in the original Hebrew "hebel" translated by the KJV, HCSB, and ASV as "vanity", CSCBible as "vapor", and YLT translates the whole second half "In balances to go up they then vanity are lighter". Strong's Hebrew-Greek Dictionary links "hebel" to "vanity" and "breath".
* How much does a breath weigh? If one were to exhale on a scale, would the needle move? In David's day, scales were used to determine the value of precious metals by placing them on one side and common weights on the other. When the sides balanced, the metal's value was determined. Whether of low or high social status, all people are like a breath on the scales: impotent and ineffective. They do not even move the needle.
The last stanza (9-12) picks up on the fact stated in the previous (5-8). Trust in God for in him and only him is rest and hope for no man or woman should be trusted. Though my riches increase I should not set my heart on them.
Since this is true I should not even trust in myself. If I were to be tempted to extortion or thievery, I should not trust in the wealth they will bring for what is achieved one day is the fall of the next.
God is the only one worthy of trust. Surely he will reward each person according to what he has done. (12). Jesus taught, "Whoever can be trusted with very little can also be trusted with much, and whoever is dishonest with very little will also be dishonest with much. So if you have not been trustworthy in handling worldly wealth, who will trust you with true riches? And if you have not been trustworthy with someone else's property, who will give you property of your own? No servant can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and Money." (Luke 16:10-13)
