Tag: psalm

Posted in Exposition

Surrounded, but Secure: Crisis and Confidence in Psalm 3

Posted on by writtenexposition

INTRODUCTION

Psalms 3 and 4 are viewed as companion psalms because (according to their titles) both were composed by David and each one falls naturally into 4 stanzas, each composed of 2 verses. Psalm 3 is often said to be a Morning Psalm since 3:5 mentions waking from sleep and Psalm 4 an Evening Psalm since 4:8 speaks of lying down to sleep.

Psalm 3 is classified as an individual lament. Mandolfo (2014, p.115) maintains that ‘there are approximately forty-two psalms of lament in the canonical book of Psalms. About thirty of those are individual psalms of lament; the rest are communal.’ She further explains (2014, pp.115-116) that ‘the following features are typical of most lament psalms:

1. Invocation —the initial cry to God to take notice
2. Complaint —the description (usually general) of the psalmist’s suffering that
includes a complaint either against God or some enemy/ies
3. Request —the psalmist petitions God to act on the psalmist’s behalf
4. Expression of Confidence —often a recital of God’s trustworthy characteristics
5. Vow of Praise —assurance of praise that will follow deliverance (though the verbal tenses in this section are sometimes ambiguous).’

Psalm 3 exhibits the above features identified by Mandolfo.

THE TITLE OF THE PSALM

Psalm 3 is the first of seventy-three in the Psalter to be entitled A Psalm of David and also the first to bear a superscription indicating historical setting. Its context is Absalom’s rebellion and attempted coup against his father King David. Details of this conspiracy occupy 2 Samuel chapters 15-18. Betrayed by family and friends, David was in a precarious situation; having been forced to flee Jerusalem he found himself surrounded by enemies. The titles of several psalms situate them in the life and experience of David, Along with the relevant chapters in the books of Samuel and in probable historical chronological order they are:

Psalm 59 – 1 Samuel 19 – when Saul sent, and they watched the house to kill him.

Psalm 34 – 1 Samuel 21 – when he changed his behaviour before Abimelech. . .

Psalm 56 – 1 Samuel 21 – when the Philistines took him in Gath.

Psalm 142 – 1 Samuel 22 – a prayer when he was in the cave.

Psalm 52 – 1 Samuel 22 – when Doeg the Edomite came and told Saul. . .

Psalm 54 – 1 Samuel 23 – when the Ziphims came and said to Saul, Doth not David hide himself with us?

Psalm 57 – 1 Samuel 24 – when he fled from Saul in the cave.

Psalm 63 – 1 Samuel 24 – when he was in the wilderness of Judah.

Psalm 18 – 2 Samuel 22 – in the day that the LORD delivered him from the hand of all his enemies, and from the hand of Saul

Psalm 51 – 2 Samuel 12 – when Nathan the prophet came unto him, after he had gone in to Bathsheba.

Psalm 3 – 2 Samuel 15-18 – when he fled from Absalom his son.

The titles of two more psalms situate them in the life of David but, although there have been many suggestions, they cannot easily be placed in the accounts in the books of Samuel, Kings or Chronicles.

Psalm 7 – Shiggaion of David, which he sang unto the Lord, concerning the words of Cush the Benjamite.

Psalm 60 – . . . Michtam of David, to teach; when he strove with Aram-Naharaim and with Aram-Zobah, when Joab returned, and smote of Edom in the Valley of Salt twelve thousand.

In spite of the fact that the superscription informs us that Absalom’s revolt was the historical context Psalm 3 itself does not specifically mention either David or Absalom.

STRUCTURE

1-2 David’s Complaint

3-4 David’s Confidence

5-6 David’s Courage

7-8 David’s Conquering

EXPOSITION

David’s Complaint (1-2)

Psalm 3 is the first lament in the Psalter and also the first psalm to directly address the Lord. According to the title it was written by David during a period of crisis in his life. As a result of the revolt led by his son Absalom David had to to flee for his life. No doubt troubled about his son, betrayal by family and friends, about leaving his palace and kingdom and possibly also about his relationship with YHWH (v.2) David addresses this lament – a cry of distress – to the Lord. How wise and honest of him to bring his problems directly to the Lord, rather than blame God for them or deny that they existed! The pressure that he is under is emphasised by the triple repetition of ‘many.’

  • Many are they that trouble me – who the ‘many are’ – those that trouble David.
  • Many are they that rise up against me – what the ‘many’ are doing – they ‘rise up’ in co-ordinated opposition to David.
  • Many there be which say of my soul, there is no help for him in God – what the ‘many’ are saying – God has abandoned David – they taunt him about his faith saying: ‘God has abandoned him, he either will not or cannot deliver him.’

Selah. This word appears at the end of 3 of the 4 stanzas (vv. 2, 4, 8). It could be a musical notation, or perhaps mean something like stop and think, what has been said is true.

David’s Confidence (3-4)

But – with this word David withdraws his attention from the activities of the ‘many’ and focuses on what God is. Thus the psalm shifts from complaint to confidence. He says that YHWH is:

  • a shield for (about, surrounding) me – shield is the only metaphor in Psalm 3 and it stands for protection or defence. The Lord as a shield is not only in front of David but all around him, protecting from his foes who have set themselves around him (v.6).
  • my glory – David’s true dignity comes alone from YHWH, the one who chose him and gave him the kingdom.
  • the lifter up of mine head – YHWH is the one who reverses humiliation and gives restoration and encouragement.

David expresses his confidence in the Lord as the one who will protect, honour and provide for him in his distress.

In v.4. he goes on to affirm his experience of answered prayer. Until this point in the psalm David has been addressing the Lord directly (note: he never directly addresses his enemies) but now he begins to speak about the Lord to others – I cried. . . he heard. The ‘holy hill’ can refer specifically to the Temple (Isa. 56.7; 65.11; 66.20) or more generally to the city of Jerusalem (Psa. 48.1, Dan. 9.16). Even though he finds himself in exile away from Jerusalem David still recognises it as the place of the Lord’s presence and authority and appreciates the fact that his prayers still reach the Lord there. He can therefore say: I cried. . .he responded.

Selah – Stop and think – God answers prayer!

David’s Courage (5-6)

I lay down – I slept – I woke up – he sustained me.

David reports what had happened on his flight from Jerusalem. He was so confident of the Lord’s protection that he lay down and slept – not fitful sleep or the sleep of exhaustion but that of trust. He attributes the fact that he woke up safe to YHWH’s care. David expresses trust using the image of sleep. Even though he was under threat he had profound faith in the Lord’s protection and was able to rest. This support and protection during the night gave David a further boost in confidence.

If the Lord protects him at night while he sleeps then David can be courageous for he has no need to fear during the day either. Even if myriads (tens of thousands) of troops surround him he will not be afraid. He will not panic in the face of great odds because any fears he has will be overruled by his sense of trust in the Lord. He will sleep at night, then rise in the morning and face what another day brings.

David’s Conquering (7-8)

Verse 7 and 8 counterbalance verses 1 and 2. The first two verses have enemies rising up against David and saying that there is no deliverance for him in God. In the last two verses the Lord rises up to defeat David’s enemies and deliverance belongs to the Lord.

Once more David addresses YHWH directly and using the language of holy war (Num 10:35; Psa 68:1) issues a double imperative calling upon God to enter battle on his behalf – arise. . .deliver. Expressing raw emotion he asks God to intervene immediately.

For thou hast smitten all mine enemies upon the cheek bone; thou hast broken the teeth of the ungodly.

David says to the Lord: you struck. . .you smashed. With these perfect tense verbs he may be reminding the Lord that this is something that he has already done in the past and can therefore do again now. More likely, however, these are prophetic perfects. David is so sure that these things will happen that he speaks of them as if they have already taken place.

The Lord would not literally strike the cheek bones of David’s foes or break their teeth. David employs these images of battle – in which faces and teeth would be smashed with weapons – to intimate that with the Lord’s help he will conquer his enemies.

Is it appropriate for Christians to not only express fears, frustrations, and complaints to God but also pray against our enemies, as in the imprecatory psalms? The short answer is ‘No!’ Consider the following New Testament verses:

Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. Matthew 5:38-39

Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; Matthew 5:43-44

And when ye stand praying, forgive, if ye have aught against any: that your Father also which is in heaven may forgive you your trespasses. But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses. Mark 11:25-26

See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men. 1 Thessalonians 5:15

Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good. Romans 12:17-21

Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing. 1 Peter 3:9

David ends the psalm with recognition that deliverance is God’s right alone and then moves beyond his personal circumstances to pray for God’s blessing upon his people as a whole, even though many of them had turned against him.

THE ENDURING SIGNIFICANCE OF PSALM 3

Psalm 3 speaks powerfully to those who experience bullying, betrayal, opposition or sadness for it is a model of faith in the midst of crisis. The psalm illustrates how one might navigate distress and process feelings of isolation, worthlessness and betrayal by engaging honestly and prayerfully with God through lament.

Psalm 3 challenges its readers to, like David, place their confidence alone in God who is a shield around them, the one who lifts up their head and is the source of their deliverance. Believers ought not to collapse under pressure but bring their complaints directly to God and move from a desperate cry for help to confidence that God has not left them and that he hears and answers prayer.

BIBLIOGRAPHY

BOOKS

Flanigan, J. (2001). What the Bible Teaches: Psalms, Ritchie Old Testament Commentary, Kilmarnock.

Mandolfo, C., (2014).  ‘Language of Lament in the Psalms’, in William P. Brown (ed.), The Oxford Handbook of the Psalms, Oxford Handbooks Oxford University Press,

Posted in Exposition

PSALM 19:7-14

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Hymn: Mission Praise No. 506, O Lord my God

Reading Psalm 19

According to the heading Psalm 19 is a psalm of David. We do not know when it was written but David, at some time, must have looked up and marvelled at what he saw in the heavens above him. I am sure that verse one is familiar to all of us: ‘The heavens declare the glory of God; and the firmament sheweth his handiwork.’ 

As David meditates on how the sun dominates and illuminates everything under it in physical life, he thinks about how the word of God dominates and illuminates in spiritual life. This leads him to contemplate divine revelation in nature and then reflect upon divine revelation in the written word. He ponders what the Bible is and the role it should play in the life of the believer.

The psalm easily divides into three sections which could be considered under the following headings:

1-6 THE REVELATION OF GOD IN THE SKY

7-9 THE REVELATION OF GOD IN THE SCRIPTURES

10-14 THE RESPONSE TO THE WORD OF GOD IN THE SERVANT

For the sake of precision, let me point out that in the first section (vv.1-6) about divine revelation in nature, the name ‘God’ (v.1) is used. This name ‘God’ would remind us that he is the sovereign creator.

In the last half of the psalm the name ‘the Lord’ is used; occurring seven times. The name ‘the Lord’ brings before us the mercy and love of the covenant-keeping God.

This evening I won’t deal with the psalm in detail but would just like to point out a few things from vv. 7-14 for your consideration.

(7-9) THE DESCRIPTION OF THE WORD OF THE LORD.

David makes six statements, each one containing a different name for the word of God, followed by a description of what it does.

It is perfect

‘The law of the Lord is perfect, converting the soul.’ (v.7a)

This means that the word of the Lord is without blemish, complete, lacking nothing. It is flawless, without error. It is not misleading, it has integrity. God’s word contains everything we need to know about who God is. It also tells us about ourselves and the devastating impact of our sins. It tells us about the atoning sacrifice of our Saviour and how we can be saved. God’s word is perfect, restoring the soul.

This word ‘restore,’ in Hebrew can mean to revive or to restore but it can also mean to return, as in repent. The KJV translates it as ‘convert’, ‘The law of the Lord is perfect, converting the soul.’

As it is read and applied God’s perfect word has an effect on the soul. His word tells how we can be returned to a right relationship with God. It restores us to God as it is the means by which we are drawn into a right relationship with him.

It is sure

‘The testimony of the Lord is sure, making wise the simple.’ (v.7b)

The testimony (covenant) of the Lord is ‘trustworthy.’ We can rely upon it. When all around us there is fake news and conflicting messages the truth of God’s word is unchanging; it is sure and trustworthy.

The word ‘simple’ does not refer to someone one who is incapable of understanding but to someone who is lacking in knowledge. The idea is of a rather naïve person who needs to gain wisdom in order to live a life that pleases the Lord. God will reveal himself to anyone who comes to the Bible with an open mind. His word makes us wise for without it we would be lost in our own confused thinking.

It is right

‘The statutes of the Lord are right, rejoicing the heart.’ (v.8a)

A statute is something appointed, that is, a directive which, if followed, will lead successfully to the goal of a productive and useful life. The thought is that of orders or directions, which if followed allow us to go where God wants us to go. God’s directions are exactly right and they are always right. David says that they cause the heart to rejoice. This is because they keep us in a right relationship with God.

It is pure

‘The commandment of the Lord is pure, enlightening the eyes.’ (v8b)

The word pure here means ‘without pollution’ and can describe the purity and radiance of sunlight. The NIV translates: ‘The commands of the Lord are radiant, giving light to the eyes.’

Psalm 119:105 says, ‘Thy word is a lamp unto my feet, and a light unto my path.’

Proverbs 6:23 says, ‘For the commandment is a lamp; and the law is light; and reproofs of instruction are the way of life.’

Without God’s word we would have no spiritual understanding. Like the brilliance of the sun it banishes the darkness and enables us to see clearly. Through it God shows us where to step, what to avoid and which way to take. By following God’s word we can make sound choices in life.

It is clean

‘The fear of the Lord is clean, enduring forever.’ (v.9a)

The fear of the Lord is clean – the word ‘fear’ is used for the word of God because the fear of the Lord is one of the effects God’s word has upon the heart. This is a literary technique known as metonymy (using a single characteristic of an object to describe the whole object). The word of the Lord produces reverence and awe. That fear of the Lord is clean;  i.e. it has a purifying effect on us, and it endures forever. It does not change.

1 Peter 1:24-25 says, ‘For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: But the word of the Lord endureth for ever’ 

It is true

‘The judgments of the Lord are true and righteous altogether.’ (v.9b)

God’s judgments are true. The word ‘judgments’ here refers to God’s decisions. These are his declarations about what ought not to be and what should be. The idea behind ‘judgment’ is that of a legal ruling. All God’s decisions are based on the truth and are therefore righteous altogether. God gives true justice.

V. 10 THE DESIRE FOR THE WORD OF THE LORD

‘More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb.’

The psalmist now speaks about the desirability of God’s word. David says that God’s word is sweeter than honey or the drippings from the honeycomb. If we love God, then his word will be precious to us, like gold, and sweet to us, like honey.

David’s words challenge us to ask: ‘What do I treasure most in life?’ Many people pursue wealth, success or pleasure. But David tells us that God’s word is more valuable than any of these things. It is more precious than gold because it produces what money cannot buy – wisdom, righteousness, and a relationship with God. It is sweeter than honey because it satisfies the deepest longings of the heart.

VV. 11-13 THE DISCERNMENT OF THE WORD OF THE LORD

‘Moreover by them is thy servant warned: and in keeping of them there is great reward. Who can understand his errors? cleanse thou me from secret faults. Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression.’

God’s word warns us against sins that we commit unintentionally and those which we commit wilfully. When we read God’s word it rewards us. That is, it produces good results by helping us to avoid falling into sin.

David, who calls himself a servant (v.11) of the Lord, realizes that, despite his knowledge of God’s word, he is prone to sin. He identifies two types of sins: secret faults and presumptuous sins. Hidden faults are those sins which we commit unknowingly and unintentionally. Wilful sins, on the other hand, are deliberate acts of disobedience when we know what is right but choose to ignore that and sin anyway.

Recognizing the fact that all of us, because of spiritual insensitivity, commit sins that we do not even discern, David (v.12) asks a rhetorical question: ‘Errors, who can discern them?’

As we read and study God’s word and allow it to direct our thinking, God will show us hidden faults in our lives which we could not otherwise see. Verse 12 reminds us that we must pray for cleansing from secret faults.

Verse 13 reminds us that believers ought also to pray for preservation from presumptuous sins. These are arrogant, premeditated sins which are committed wilfully. We presume that we can get away with them. We view them as insignificant, thinking and hoping that somehow God will see them that way as well.

If David could be cleansed from secret sins and preserved from committing presumptuous sins he would be innocent of ‘the great transgression.’ By this he probably means a state of rebellion against the Lord.

V. 14 THE DEVOTION OF THE SERVANT OF THE LORD

‘Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer.’

David’s final plea is for his life to be pleasing to God – not just in outward actions, but in the words he speaks and the thoughts he thinks. He desires to live a life that honours God, recognizing that God is his Rock (strength and stability) and his Redeemer (the one who saves him).

SUMMATION

In Psalm 19:7-14 David celebrates the beauty, value, and power of God’s word. It is perfect, it is sure, it is right, it is pure, it is clean and it is righteous. It is more valuable than gold and sweeter than honey. It warns us of dangers and brings great reward when we follow it. It reveals our sins and leads us to forgiveness, and ultimately, shapes our lives so that we may live in a way that pleases God.

Let us therefore commit ourselves to treasuring God’s word; allowing it to restore our souls, guide our steps, and transform our hearts.

Short talk delivered at a Sunday evening prayer meeting, 22 September, 2024

Posted in Exposition

PSALM 73: ASAPH’S STRUGGLE WITH DOUBT

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Psalm 73, penned by Asaph, is a reflection on faith, doubt, and the ultimate understanding of God’s justice. Asaph, a worship leader for King David and Israel, composed twelve of the psalms collected in the Book of Psalms (Psalm 50, 73-83). We learn something of his role and experiences in the books of Chronicles (1 Chronicles 6:31-32, 39; 16:4-7; 25:1-2; 2 Chronicles 5:12),

ASAPH’S PROBLEM

Despite his dedication to the Lord’s work, Asaph experienced profound struggles. He confessed, ‘my feet were almost gone; my steps had well nigh slipped,’ reflecting a deep personal crisis. Let us explore his journey through Psalm 73 in five sections: A Close Call (1-3), A Confusing Problem (4-14), A Correct Understanding (15-20), A Contrite Apology (21-22), and A Clear Conclusion (23-28).

A Close Call (Verses 1-3)

Asaph begins with a confident declaration of God’s goodness but quickly shifts to his own turmoil: ‘But as for me, my feet were almost gone; my steps had well nigh slipped.’ His honesty resonates with many believers who, despite knowing God’s goodness, find themselves doubting when they observe the prosperity of the wicked. Asaph admits that envy led him to this precarious state, demonstrating how easy it is for us to lose focus on God and be consumed by our own circumstances.

A Confusing Problem (Verses 4-14)

Asaph grapples with a troubling observation: the wicked seem to prosper without suffering. He notes their pride, violence, arrogance, prosperity, and good health. He wonders at their apparent lack of troubles, although they scoff at God. This contradiction between his beliefs (that God blesses the upright) and his experiences leaves him puzzled and bitter. He questions the value of his righteousness, feeling as though his efforts to live a pure life have been in vain. This section captures the internal conflict many believers face when reality does not align with their expectations of divine justice.

A Correct Understanding (Verses 15-20)

In his confusion, Asaph wisely chooses to keep his doubts to himself to avoid spreading negativity among his community. Instead, he seeks understanding in the sanctuary (plural – perhaps translate ‘great sanctuary’) of God. The turning point occurs when he enters God’s presence, where he gains a new perspective. Asaph realizes that the prosperity of the wicked is fleeting and their ultimate end is destruction. This revelation restores his faith and clears his confusion, thus demonstrating to us the importance of seeking God’s perspective in times of doubt.

A Contrite Apology (Verses 21-22)

Asaph’s newfound understanding leads to a contrite apology to God. He acknowledges his foolishness and ignorance in allowing his emotions and circumstances to dictate his faith. By confessing his weaknesses, he demonstrates humility and the need for God’s wisdom. Moments like this are crucial in one’s journey as a believer, contrition is important in restoring one’s relationship with God.

A Clear Conclusion (Verses 23-28)

The psalm concludes with a reaffirmation of Asaph’s faith. He resolves to trust in God, and recognizes the benefits of divine guidance and eternal security. He highlights several key benefits of salvation:

  • God’s Presence: “Nevertheless I am continually with thee: thou hast holden me by my right hand.” (v. 23)
  • God’s Protection: “Thou shalt guide me with thy counsel, and afterward receive me to glory.” (v. 24)
  • God’s Person: “Whom have I in heaven but thee? and there is none upon earth that I desire beside thee.” (v. 25)
  • God’s Provision: “My flesh and my heart faileth: but God is the strength of my heart, and my portion forever.” (v. 26)
  • God’s Proximity: “But it is good for me to draw near to God: I have put my trust in the Lord GOD, that I may declare all thy works.” (v. 28)

Summation

Asaph’s journey in Psalm 73 teaches believers the importance of maintaining faith amidst doubt and confusion. His honest confession of nearly slipping in his faith serves as a reminder that it’s natural to struggle but crucial to seek God’s perspective. By bringing our doubts to God, we gain clarity and an appreciation of his justice and goodness.

In conclusion, Asaph’s experience reminds us to judge our experiences by God’s word (the Bible), and not the other way around. True and lasting happiness is found not in worldly success but in our relationship with the Lord. As believers, let’s strive to keep our focus on God, especially in times of doubt, and trust in his ultimate justice and goodness.

Posted in General

ASAPH:- PSALMIST, SINGER AND SEER

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INTRODUCTION

Of the four men in the Bible named Asaph the most notable is the Davidic Asaph – a Psalmist, Singer and Seer. He was a contemporary of King David and King Solomon who was primarily recognized for his role as a musician and psalmist, mainly during the reign of King David. The other three Asaphs are mentioned in Kgs 18:18; 1 Chron 26:11; Neh 2:8.

Asaph- Musician and Singer

In the Old Testament scriptures Asaph the son of Berechiah, a Levite of the Kohathite clan (1 Chron 6:38-39; Ez 3:10), is always associated with music. We first meet him in 1 Chron 15:16-19 when the Ark of the Covenant of the Lord was transferred from the house of Obed-edom the Gittite (1 Chron 13:13) to the tent that David had prepared for it (1 Chron 16:1) in Jerusalem. On that occasion ‘David spoke to the chief of the Levites to appoint their brethren to be the singers with instruments of music, psalteries and harps and cymbals, sounding, by lifting up the voice with joy’ (1 Chron15:16). Asaph was one of the Levites chosen to sing; he also played bronze cymbals (1 Chron 15:19).

David also appointed some of the Levites to serve before the ark that day ‘to invoke, to thank, and to praise the Lord, the God of Israel.’ Asaph was put in charge of this group of musicians and singers (1 Chron 16:4-7).

For the remainder of David’s reign Asaph was was one of the men in charge of the ‘service of song’ in the house of the Lord and this job lasted into Solomon’s reign, until the Temple was built (1 Chron 6:31-32). His general job description given in 1 Chron 16:37 was ‘to minister regularly before the ark as each day required.’

Asaph -Prophet / Seer

His close musical associates were Heman and Jeduthun (1 Chron 25:1, 6; 2 Chron 5:12) but as well as that the three of them are collectively said to have prophesied (1 Chron 25:1-2) and are individually referred to as a ‘seer’ (Asaph: 2 Chron 29:30; Heman: 1 Chron 25:5; Jeduthun: 2 Chron 35:15). According to 2 Chron 5:12 the sons of Asaph were choristers and musicians along with their father at the inauguration of Solomon’s Temple. Asaph seems to have been the founder of a Levitical dynasty of musicians and singers later called ‘the sons of Asaph’ (Ez 2:41; 3:10; Neh 7:44; 11:22). It is unclear if these men had a hereditary gift of prophecy but there is a record of Jahaziel, one of the ‘sons of Asaph,’ prophesying in the presence of King Jehosaphat (2 Chron 20:14).

Asaph – Poet / Psalmist

According to the headings of the Psalms twelve of the collection were written by Asaph. These are Psalm 50 and 73 -83. Asaph’s psalms are personal reflections that are still instructive and useful for believers today.

Posted in General

THE PSALM OF JONAH

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‘I called out to the LORD, out of my distress, and he answered me; out of the belly of Sheol I cried, and you heard my voice.’ Jonah 2:2 ESV

The book of Jonah is a strange and unusual little book that is well-known and loved by children and adults alike. It has always been classed as one of the prophetic books but the only prophecy it contains consists of just five Hebrew words which in English read: ‘Yet forty days, and Nineveh shall be overthrown’. Otherwise it is the story of Jonah, a prophet from Gath-hepher near Nazareth who ministered early in the reign of King Jeroboam II of Israel (northern kingdom), possibly around 775 BCE (2 Kings 14:25). He was called by the Lord to go to Nineveh and preach a message of repentance to Assyria; Israel’s greatest enemy at that time. Full of prejudice Jonah did not want the Assyrians to experience the love and grace of God so he fled in the opposite direction, with no intention of completing the task (1:3).

The book divides into two parts. Chapters one and two deal with the Lord’s command to preach to Nineveh, Jonah’s flight from God and his submarine experience in the belly of a great fish. This came to an end following his prayer three days and nights later. Chapters three and four record the sequel to his delivery from this ordeal; including a renewed command to preach and his still-grudging attempt to accomplish his mission.

One might ask why Jonah waited in his distressing situation for three days and nights before praying but, whatever the reason, we have in chapter 2:3-10 a lovely poetic psalm (hymn of praise or thanksgiving) in which Jonah acknowledged that ‘salvation is of the Lord’ (2:9). Jonah’s psalm is full of scripture, there are many allusions to the Book of Psalms itself, which shows us that Jonah was familiar with, and greatly influenced by, the word of God that was available to him at that time. It is a pity that he was unwilling to share it with others.

So often we are like Jonah in our disobedience, in our lack of concern for friends and neighbours, in our dissatisfaction at how God works, and in our selfishness and pride. After correcting us, however, God is patient and quick to forgive.

‘Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty:’ Job 5:17

Jonah was afflicted because he was disobedient, stubborn and selfish.

  1. God afflicts us because He is faithful. ‘I know, O LORD, that thy judgments are right, and that thou in faithfulness hast afflicted me.’ Psa 119:75
  2. God afflicts us when we go astray. ‘Before I was afflicted I went astray: but now have I kept thy word.’ Psa 119:67
  3. It can be profitable to be afflicted. ‘It is good for me that I have been afflicted; that I might learn thy statutes.’ Psa 119:71

This Psalm of Jonah was a very personal prayer of recognition, repentance and request. He was close to death, and knew it. In the midst of his anxiety and fear and in his desperate situation he realized that God’s plan for his life was better than that. In our current situation we too might see no future and no hope. Our circumstances leave us feeling exhausted or defeated. We ask: ‘What can we do?’ ‘Will things ever get better than this?’ ‘Is this all that lies ahead for us?’ ‘Where can we find deliverance from the struggles we are having now?’

Jonah must have been asking himself questions like these. How did he find the solution?

Jonah realized that he was in trouble. ‘There is a problem here.’ Jonah realized that he needed help. ‘Fixing this myself is impossible.’
Jonah turned to the only one who could help him. ‘Salvation is of the Lord.’

Jonah prayed with a sense of urgency and deep need. He realized that he had no hope of escape from his dreadful situation, that he was unable to save himself and that if he was to be saved, only the Lord could bring it about. He said, “I cried by reason of mine affliction unto the Lord.” What was the result? Twice in verse 2 we read that the Lord heard him. May we be encouraged by this today.