God profoundly changed my spiritual life in the summer of 1970 when I first read A. T. Pierson’s, George Muller of Bristol [Revell]. I have gone back to that book time and time again for spiritual encouragement and guidance. Muller was a great man of faith who trusted God to provide for over 2,000 orphans at a time in Bristol, England, in the 19th century. He refused to make any of the needs of the ministry known to any potential donor. Rather, he demonstrated that God hears and answers our prayers when we diligently seek Him by faith.

Roger Steer aptly subtitled his biography of Muller [Harold Shaw Publishers, 1975], “delighted in God!” Muller was a man who found joy in God. Muller emphasized that the first business of every morning should be to secure happiness in God through time in God’s Word and prayer (Pierson, pp. 257, 315). Pierson said of Muller (p. 257), “He taught that God alone is the one all-satisfying portion of the soul, and that we must determine to possess and enjoy Him as such.”

David was also a man who was delighted in God. In Psalm 37:4 he wrote, “Delight yourself in the Lord; and He will give you the desires of your heart.” We see the same emphasis in many other psalms (e.g., 5:11-12; 16:11; 27:4; 31:19; 32:11; 33:1; 34:8). It is certainly a major emphasis in Psalm 36. We don’t know what the circumstances were that prompted David to write this psalm. The title identifies David as “the servant of the Lord,” which is only used elsewhere in Psalm 18. We can’t be sure why it is only in these two psalms. But it is true that only those who are the Lord’s servants, that is, submissive to Him as Lord, can be delighted in Him.

David begins the psalm in a rather unusual way, giving a succinct but profound analysis of the sinfulness of sin (36:1-4). Then he abruptly turns his focus on the delightfulness of God and the blessings that He bestows on His people (36:5-9). The psalm concludes with a prayer that the Lord will continue His lovingkindness to His people and protect them from the wicked. The final verse is a prophetic look at the final judgment of the wicked. Thus David shows us in stark contrast two ways to live—in the deceitfulness of sin or in the delightfulness of God.

The deceitfulness of sin and the delightfulness of God should cause us to seek Him for a continuing experience of His love.

Charles Simeon has no less than seven sermons on different verses in this psalm, so there is much here that I cannot cover in depth. We will follow David’s three divisions:

1. Sin deceives the sinner by flattering him so that he actively plans and pursues it (36:1-4).

Is David here describing only what may be called “the abandoned despisers of God” (John Calvin, Calvin’s Commentaries [Baker], on Ps. 36:1, pp. 2-3), or does it refer to all sinners generally? I would agree with Derek Kidner (Psalms 1-72 [IVP], p. 146), who comments on Paul’s citing, “there is no fear of God before his eyes” (36:1b), at the end of his indictment of the human race in Romans 3. Kidner observes, “This is the culminating symptom of sin in Romans 3:18, a passage which teaches us to see this portrait as that of Man (but for the grace of God) rather than of an abnormally wicked type. All men as fallen have these characteristics, latent or developed.”

In other words, Psalm 36:1-4 is a snapshot of the fallen human heart, apart from God’s grace in Jesus Christ. It unfolds a progression, showing that sin begins in the heart and expresses itself in words and deeds. We can look at it in two parts:

A. Sin deceives the sinner by flattering him so that he does not fear God or hate sin (36:1-2).

The first two verses contain some complex difficulties in the text, translation, and interpretation that go beyond my scholarly ability. One Hebrew scholar (J. A. Alexander, The Psalms Translated and Explained [Baker], p. 155) says of verse 1, “This is one of the most difficult and doubtful verses in the whole book of Psalms.” The King James and NIV follow the reading “my heart,” whereas the NASB and ESV follow the reading, “his heart.”

If the first reading is correct, the NIV translation makes good sense, “An oracle is within my heart concerning the sinfulness of the wicked: There is no fear of God before his eyes.” David would be reporting an oracle or word from God about the wicked, that their sin is rooted in the fact that they have no fear of God. If the variant behind the NASB and ESV is correct, transgression is personified as speaking to the hearts of the ungodly. That is, sin speaks to and entices them in their hearts.

The second verse is also difficult. It may mean that sinners flatter themselves into thinking that their sin is not so bad, even though others grow to hate them for it. The sinner is blind to what everyone else plainly sees, namely, that his sin is repugnant. Or, it may mean that sin flatters the sinner so that he cannot see his own sin or hate it for how evil it is. He is so deluded by his sin that he thinks he is right, or at least that he is no worse than everyone else.

If we can get beyond the interpretive difficulties, there are some profound insights here regarding sin and how it works to deceive us through flattery. First, at the heart of sin is a complete lack of understanding of who God is, so that sinners do not fear Him. They do not understand God’s absolute holiness. Therefore, they do not believe that He will judge all sin. Invariably, sinners think that God is a good old boy upstairs, who winks at sin, or at least who is tolerant of all but the worst sins. They view God as loving, but not as just and righteous. So He will be lenient on judgment day. This is verified by polls, which show that most Americans think that they will go to heaven when they die.

Second, sin flatters the sinner into thinking that he isn’t a really bad sinner, and so he does not hate his sin. He thinks, “Well, at least I’m not a terrorist or a child molester or a serial murderer.” So he excuses his lying, lust, greed, gossip, and other such sins, because these are more acceptable sins.

Harry Ironside (Illustrations of Bible Truth [Moody Press], p. 71) tells of asking a man after a gospel meeting, “Are you saved, sir?” The man replied that he was not, but he would like to be. Ironside asked him if he realized that he was a lost sinner. The man replied, “Well, I suppose I am, but I’m not what you could call a bad sinner. I am, I think, a rather good one. I always try to do the best I know.” Imagine that—a good sinner! We should rather agree with Puritan Ralph Venning, who wrote, “Consider that no sin against a great God can be strictly a little sin” (cited by Leland Ryken, Worldly Saints [Zondervan], p. 219).

Jonathan Edwards has an insightful sermon on verse 2 in which he spells out eight ways that sinners flatter themselves (“Self-Flatteries,” in The Works of Jonathan Edwards [Banner of Truth], 2:218-219):

1. Some flatter themselves with a secret hope, that there is no such thing as another world…. 2. Some flatter themselves that death is a great way off, and that they shall hereafter have much opportunity to seek salvation…. 3. Some flatter themselves that they lead moral and orderly lives, and therefore think that they shall not be damned…. 4. Some make the advantages under which they live an occasion of self-flattery. [He is referring to those living in a Christian country or raised in a Christian home, who think that they are thus right before God.] 5. Some flatter themselves with their own intentions [they intend to seek God later]…. 6. There are some who flatter themselves, that they do, and have done, a great deal for their salvation…. 7. Some hope by their strivings to obtain salvation of themselves…. 8. Some sinners flatter themselves, that they are already converted [when they are not].

Since sin is so deceitful through its flattery, how can we know whether we are being deceived by it? Here are some questions to ask yourself:

         Do I fear God, before whom all things are open and laid bare (Heb. 4:13)?

         Since God knows the very thoughts and intentions of my heart, am I in the habit of judging my own sin quickly on the thought level?

         When I read the holy standards of God’s Word, do I apply them to my own heart, or do I just skim over them or apply them to others?

         Am I growing to identify and hate my own sins more and more through God’s Word?

B. Sin deceives the sinner so that he plans and pursues it (36:3-4).

David shows how enveloped in deceit the sinner really is. First, sin deceives him so that he cannot see and hate his own sins (vv. 1-2). But, then he uses wickedness and deceit in his own words toward others (v. 3). The second half of verse 3 indicates that this person is in a downward spiral. He used to have some semblance of common wisdom and good behavior, but he long ago abandoned it. Now, rather than despising evil, he lies awake at night thinking about his next sin, planning how to do it and plotting a path to get there (v. 4). So he is not just inadvertently drifting into sin. Rather, he is deliberately planning it.

If you are thinking about how you can get your girlfriend into bed, or how to sneak your next view of Internet pornography, or how to get your next drink or hit of drugs, then David is describing you! You do not despise evil; rather, you’re planning how to do it. You may profess to be a Christian, but your secret thoughts reveal that there is no fear of God before your eyes! Take heed!

Then, without any transition, as if this contemplation of how sin flatters and deceives is too horrific, David abruptly shifts focus:

2. The delightfulness of God attracts us to seek Him as the source of every blessing (36:5-9).

From the depths of depravity, David leaps to the heights of God and His abundant blessings towards those who seek Him. Note five things:

A. God’s lovingkindness and faithfulness are immense (36:5).

“Your lovingkindness, O Lord, extends to the heavens, Your faithfulness reaches to the skies.” David mentions God’s lovingkindness three times in this psalm: in verse 5 with regard to its immensity; in verse 7 with regard to its value; and, in verse 10 as a prayer that the Lord will continue dispensing it.

The Hebrew word that the NASB translates “lovingkindness,” is hesed. It is often coupled with “faithfulness,” and thus has the nuance of “loyal love,” or “covenant love.” The Septuagint usually translates it with the Greek word for “mercy.” The Hebrew word for “stork” comes from hesed, because the Hebrews observed the tender care that the stork has for its young. It flies into the high fir trees to make its nests secure from predators (Ps. 104:17). If you’ve ever seen a baby bird, there isn’t much to be attracted to! They are scrawny and ugly and spend all their time with their mouths open, squawking for food. And yet the stork parents show loyal love for their young, providing for all their needs. That’s how God’s loyal love is towards us.

God’s “faithfulness” means that He always keeps His promises. He is consistent, never changing. By saying that God’s lovingkindness extends to the heavens and His faithfulness to the skies, David means that these qualities are immense or inexhaustible. We can keep coming to Him for more of His love and He never runs out of it!

B. God’s righteousness and judgments are impressive (36:6).

“Your righteousness is like the mountains of God; Your judgments are like a great deep. O Lord, You preserve man and beast.” The Hebrew word for “righteousness” means “conformity to an ethical or moral standard” (Theological Wordbook of the Old Testament, ed. by R. Laird Harris, Gleason Archer, and Bruce Waltke [Moody Press], 2:752). God Himself is the standard for what is righteous. He always wills what is right and does what is right. To say that His righteousness is like the mountains of God (or, the mighty mountains) is to say that His standards are impressive and immovable, because they stem from His holy character.

God’s judgments in this context refer to His providential governance of His creation. By saying that God’s judgments are like a great deep, he means that they are unfathomable. God’s ways are not our ways. We cannot understand all that He does or why He does it. We cannot understand many of the trials that He brings into our lives. Why does the Lord allow a drunken Herod to chop off the head of the godly John the Baptist? Why does He allow another Herod to execute James, while God delivers Peter from the same fate? All we can say is, it was His sovereign purpose.

When David adds that God preserves man and beast, the meaning is that since he takes care of irrational animals, surely He will care for our needs (Calvin, p. 10). When Paul considered God’s impressive judgments, he exclaimed (Rom. 11:33), “Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and unfathomable His ways!”

C. God’s lovingkindness is precious and inviting (36:7).

It’s as if David can’t contain himself as he thinks about how delightful God is, so he exclaims, “How precious is Your lovingkindness, O God! And the children of men take refuge in the shadow of Your wings.” Derek Kidner (p. 147) observes, “The word precious establishes at once the change of scale from the immense to the intimate and personal. Steadfast love … needs both emphases: that of verse 5 as too great to grasp, and of verse 7 as too good to let slip.” The idea here in contrast to verses 1-4 is, how stupid it is of the wicked to disregard God and His ways! To miss out on God’s immense and intimate love in order to pursue sin is the height of folly! God’s love invites us to take refuge under His protective wings, as baby chicks hide under their mother’s wings.

D. God’s provisions for His people are abundant and delightful (36:8).

“They drink their fill of the abundance of Your house; and You give them to drink of the river of Your delights.” “Abundance” is literally, “fatness.” It pictures the best portion of meat from the sacrifices offered at the temple. In modern terms, picture prime rib or a delicious steak. To drink their fill literally is to be drunk with. So it mixes metaphors, but communicates having all of something delightful that you want or need.

To appreciate the river metaphor, you have to remember that David was writing to people who lived in a desert. For them, a flowing river was especially wonderful. It meant life and refreshment. You could have all that you needed to drink. You could cool off by bathing in it. You could irrigate your crops with it. The word “delights” is “Eden” in Hebrew, so it may be a reference to the original Garden, with the four rivers flowing from it.

Is this your concept of God towards you? Do you see His lovingkindness and faithfulness as immense? Do you think of His righteousness and judgments as impressive and awesome on the personal level, because He cares for you? Is His love precious and inviting to you? Do you see His provisions as abundant and delightful? But, there’s more!

E. God Himself is the source of life and light (36:9).

“For with You is the fountain of life; in Your light we see light.” Life means not only that physical life comes from God, but also spiritual life. This verse sounds like John 1:4, which says of Jesus, “In Him was life, and the life was the Light of men.” Or, as Jesus claimed (John 5:21), “For just as the Father raises the dead and gives them life, even so the Son also gives life to whom He wishes.” Jesus is the source of eternal life for His chosen ones. The fountain of life suggests an unending supply. He never runs dry!

God through Jesus is also light for His people. Adam Clarke writes (Clarke’s Commentary [Abingdon-Cokesbury Press], 3:335), “No man can illumine his own soul; all understanding must come from above.” Spiritually, we are all like the man born blind (John 9). In our natural state, we can’t see the beauty and glory of God and His many delights, because Satan has blinded our minds (2 Cor. 4:4). Only God can open blind eyes to see “the light of the gospel of the glory of Christ, who is the image of God.”

Jonathan Edwards has a wonderful sermon on Matthew 16:17, where Jesus tells Peter that he did not arrive at his understanding that Jesus was the Messiah through human reason. Rather, the Father revealed it to him. Edwards’ sermon is titled, “A Divine and Supernatural Light, Immediately Imparted to the Soul by the Spirit of God, Shown to be both a Scriptural and Rational Doctrine” (in his Works, 2:12). He argues that this divine and supernatural light is not just the rational belief that God is glorious and holy, but also a sense of the loveliness and beauty of these qualities.

So David begins by showing how sin deceives the sinner by flattering him so that he plans and pursues it, rather than hating it. Then he abruptly contrasts the immense delightfulness of God, to make us want to seek Him as the source of every blessing. Finally,

3. The delightfulness of God should cause us who know Him to pray for a continuing experience of His love (36:10-12).

“O continue Your lovingkindness to those who know You, and Your righteousness to the upright in heart. Let not the foot of pride come upon me, and let not the hand of the wicked drive me away. There the doers of iniquity have fallen; they have been thrust down and cannot rise.”

David’s prayer is for those who know God (36:10). Even though we who have come to know God through Jesus Christ have experienced His grace and love, we need a continuing, steady flow of it. Even though He has promised it (Rom. 8:35-39), we still need to ask Him for it.

Also, David asks for God’s righteousness to continue to be given to the upright in heart. We might think, “If they’re already upright in heart, why do they need more righteousness?” But we are never fully sanctified in this life. We will not be completely like Jesus until the moment that we see Him face to face (1 John 3:2). And so we must continue to ask God to give us His righteousness. Also, this isn’t just outward behavior, but uprightness of heart. We need to seek God for a pure heart, or thought life. All outward sin begins with corrupt thoughts that are not judged. If your righteousness is outward only, it is only a matter of time until you sin outwardly, because you haven’t cut off the source.

In verse 11, David asks that the Lord protect him from the proud and wicked, who would try to bring him down to their level. Evil people feel convicted by righteous people. So they want to see the righteous fall so that they can justify their own sin. In the final verse, David prophetically looks ahead and sees the place where the wicked meet their final demise. David is so confident of God’s righteousness and justice that he sees this yet-future event as if it has already happened. God will surely judge the wicked or else the Bible is false!

Conclusion

Have you cried out to Jesus Christ for life and light? Has He opened your eyes to the deceitfulness of sin, so that you hate it? Are you delighted in God and His abundant love? As John Piper points out, it is your duty to delight in Him (The Dangerous Duty of Delight [Multnomah Publishers]). As he also says (p. 21, italics his), “God is most glorified in us when we are most satisfied in Him.” I encourage you to join George Muller in making the first business of every day to find happiness in God.

Application Questions

1. Why is the fear of God the foundation for a holy life? Why is fearing God not opposed to experiencing His love?
2. Edwards mentions eight ways that sin flatters the sinner. Can you think of other ways?
3. Why are so many people who were raised in church turned off towards God? Do we properly emphasize His abundant goodness and delightfulness in our homes and in the church?
4. How would you advise a Christian who said that he wanted to hate sin more and love God more? What should he do?

Copyright, Steven J. Cole, 2009, All Rights Reserved.

Unless otherwise noted, all Scripture Quotations are from the New American Standard Bible, Updated Edition © The Lockman Foundation

Special New Year’s Message

Two things always make me think about the shortness of life: illness and the New Year. When I get sick, as I was the week before Christmas, I realize how weak and vulnerable I am. An invisible germ can invade my body and sap my strength and there isn’t much that I can do about it. When you’re well and especially when you’re young, you tend to think that you’re strong and invincible. I recently read an interview with Tom Cruise in Reader’s Digest. He comes across as being in total control of his life. He’s not! He should look at actors like Christopher Reeve, who broke his neck, or Michael J. Fox, stricken with Parkinson’s disease, and realize that life is very tenuous. Illness reminds me of that fact.

Changing the calendar to a New Year also has a way of reminding me of how short life is. I preached on this psalm on the first Sunday of 1981. I was lamenting then, 25 years ago, how quickly the years fly by! Now my kids are all married and I’m looking at my last year in my fifties. The clock of life never stops to give you a time out. It just keeps ticking toward the final buzzer.

Since life is so short and goes by so quickly, how can we make the most of it? None of us would say, “I’d like to waste my life!” However many years God gives us, we want to make them count for eternity. But, how?

Psalm 39 reflects David’s struggle with this problem. We encounter the mixed emotions of a man who is reeling under God’s discipline as experienced in some illness (39:10), and yet who knows that God is his only hope (39:7). He has no one else to turn to. David’s answer is simple and yet profound:

Because life is so transient, we must live it for the Lord.

James (4:14) states that life is a vapor. Scripture often mentions that we are like the grass of the field, flourishing in the morning, but faded and gone by sundown (Job 14:2; Ps. 90:5-6; Ps. 102:11; Isa. 40:6-8; 1 Pet. 1:24). Because life is so short, to be lived meaningfully and productively, it must be lived for the Lord in light of eternity. My parents used to have a plaque by our door with the familiar couplet, “Only one life, ‘twill soon be past, only what’s done for Christ will last.” That’s what David is saying in this psalm.

Background:

This psalm arises out of some unspecified problem in David’s life (39:10). Apparently he had some illness, which he relates to God’s hand of discipline (39:11). It may be that David saw a direct link between a sin that he had committed and this trial, or he may be simply relating his suffering to the curse on the human race that stems from Adam’s sin.

But whichever the case, in the midst of his suffering, David is tormented with the severity of God’s discipline in view of the shortness and uncertainty of life. Derek Kidner says (Psalms [IVP], 1:155), “The burning question of this psalm is why God should so assiduously discipline a creature as frail and fleeting as man.” It’s the same question that the suffering Job asks (Job 7:16-19):

“I waste away; I will not live forever. Leave me alone, for my days are but a breath. What is man that You magnify him, and that You are concerned about him, that You examine him every morning and try him every moment? Will You never turn Your gaze away from me, nor let me alone until I swallow my spittle?”

In his intense pain, Job is asking, “God, don’t You have better things to do than to afflict me? Just leave me alone!” But although both Job and David complain, they are not defiant. David knows that unbelievers are waiting to scoff at him and at his God, and so he is careful to voice his protest in a submissive manner, as a learner (39:4) whose only hope (39:7) is the God who seemingly is being so harsh with him. It’s in this context that David makes his point, that life is transient and thus must be lived for the Lord.

1. Life is transient (39:4-6).

David is painfully aware of the shortness of life, as brought home to him by his suffering. He prays that he might learn the lesson of his suffering well. It’s so easy to forget the lesson as soon as the suffering is past and to revert to the mindset that life will go on for a very long time to come. David prays that God would not let him forget how transient he is.

Twice (39:5, 11) David repeats, “Surely every man at his best is a mere breath.” The word breath comes from a Hebrew word that is used 36 times in Ecclesiastes to mean vanity. It refers to that which has no substance, or to that which is transitory and frail. One early writer illustrates the Greek equivalent word with building houses of sand on the seashore, chasing the wind, shooting at the stars, or pursuing your shadow (Richard Trench, Synonyms of the New Testament [Eerdmans], p. 181). A modern example might be that of a child chasing soap bubbles. There is no substance to that activity. If you try to catch one, it bursts in your hand.

David is saying that life seems like that. It is like your breath on a frosty day. You see it for a quick instant and then it is gone. He gives two factors that make life seem so transient:

A. Life is transient in view of eternity (39:5).

David compares his short life to God in eternity: “Behold, You have made my days as handbreadths, and my lifetime as nothing in Your sight.” When you’re young, 70, 80, or 90 years may seem like a long time. But when you view the few fleeting years of life in light of God and eternity, they are nothing.

David had a similar thought in mind when he wrote Psalm 8:3-4: “When I consider Your heavens, the work of Your fingers, the moon and the stars, which You have ordained; what is man that You take thought of him, and the son of man that You care for him?”

Looking up at the night sky should give you the sense of being a speck in time comparison with the eternal God, who spoke the universe into existence. If you look carefully on a clear night, you can spot Andromeda Galaxy, the most distant object visible to the naked eye. If you could travel at the speed of light, it would take you 2.2 million years to get there! It contains hundreds of billions of stars. I used to have a poster that showed the Milky Way galaxy. An arrow pointed to a tiny spot and said, “You are here!”

Think about that and then pray with David (39:4), “Lord, make me to know my end and what is the extent of my days; let me know how transient I am.” Life is transient in view of eternity!

B. Life is transient in view of death (39:6).

Whatever man does, it all comes to nothing at death. Men work hard and scheme and fight to amass huge fortunes. They die and their bodies go into a box in the ground. What was the point of all their frenetic activity?

Since you cannot escape death, you should not live as if you could. A legend tells about a Baghdad merchant who asked his servant to run an errand. While at the marketplace, the servant rounded a corner and came face to face with Lady Death. He was so frightened that he ran back to tell his master. “I’m terrified,” he said. “I want to take the fastest horse and ride toward Samarra.” The master granted the request.

Later that day, the merchant himself went to the marketplace and he, too, saw Lady Death. “Why did you startle my servant?” he confronted her. Lady Death replied, “Frankly, it was I who was startled. I couldn’t understand why your servant was in Baghdad, because I have an appointment with him tonight in Samarra.” None of us can escape that appointment!

Maybe you’re thinking, “I know that death is certain, but I’m young and I’d rather not think about it. I still have plenty of time.”

But, death is not only certain, it is also unexpected. You don’t know whether you will be alive at this time tomorrow, let alone on next New Year’s Day. I read about a Scottish pastor who was burdened for the soul of a businessman who occasionally attended his church. The man readily admitted that he was not born again. Whenever the pastor would try to talk to him about his soul, the man would reply that as long as he was in good health, he would wait. Besides, he was just too busy to think about such matters.

So one day, the pastor decided to startle the man into realizing that he couldn’t afford to keep dodging the matter of where he would spend eternity. So he walked into the man’s office without knocking or calling in advance. When the startled man looked up, the pastor asked abruptly, “Did you expect me?” “No, I didn’t,” the man replied. The pastor then said grimly, “What if I had been Death?” Then he spun around and walked out.

The haunting question kept echoing in the ears of the businessman. It demanded an answer. By the end of the day he had trusted in Jesus Christ as his Savior and Lord. (“Our Daily Bread.”)

So we need to keep in front of us at all times the fact that life is transient in view of eternity and in view of death. But, maybe you’re wondering, “So what? What can I do about it?” Well, you have two choices. You can live for yourself, figuring, “Eat, drink, and be merry, for tomorrow we die.” Or, you can live for the Lord, which is the only option with any hope. That’s what David did. He knew that because life is transient, …

2. Life must be lived for the Lord (39:1-3, 7-13).

You may be thinking, “That’s a nice cliché, but what does it mean?” David delineates three things:

A. To live for the Lord means that I put all my hope in the Lord (39:7).

David writes, “And now, Lord, for what do I wait? My hope is in You.” The longer I live, the more I realize that there is nowhere else to put your hope. Is your hope in your family or friends? Loving relationships are a wonderful gift from God, but people can easily be taken away. If your hopes are there, you’ll be left empty and disappointed. Is your hope in this world, or in the things of the world? You will surely be disappointed, because those things cannot satisfy your soul and they’re as fleeting as your breath on a cold morning. But, if you make the Lord and His promises your hope, you will never be disappointed.

That’s easy to say and even easy to agree with. But in reality, even Christians can easily get caught up with the things of this world, rather than with the things of God. Many Christians, who would say that they hope in the Lord, subtly drift into the pursuit of financial security ahead of the pursuit of God. They work long hours to provide a comfortable lifestyle for their families. But they hardly give any thought or effort to get the gospel to those who have yet to hear about Jesus Christ. They’re too busy pursuing financial success and security.

Other sincere Christians have been tainted by the world concerning the pursuit of pleasure. There is a proper place, of course, for recreation. We all need time to be refreshed and renewed. But how much is enough? Many Christians won’t get involved in serving in the local church because, they say, “It would tie me down on the weekends.” Frankly, they are more committed to pursuing their favorite activities than they are to seeking first God’s kingdom. So the church lacks faithful workers because we give lip service to the things of God, but our hearts are really in the pursuit of pleasure.

Even the family can wrongfully take precedence over the things of God. Certainly, God wants us committed to our families. But I’ve seen Christians who frequently take weekends away from church for “family time.” They are communicating to their kids that fun with the family takes priority over the kingdom of God. That’s the wrong message.

The solution to being enamored with the world is not to make a resolution to stop being enamored with the world. The solution is to become enamored with the Lord. When He becomes your delight and the object of your love, the things of the world fade away by way of comparison. The problem is not the pursuit of pleasure. Rather, it is the pursuit of pleasure in the wrong places, instead of pursuing pleasure in the only source that really delivers—in God.

B. To live for the Lord means that I make holiness my desire (39:1-3, 8).

David prays (39:8), “Deliver me from all my transgressions; make me not the reproach of the foolish.” The foolish are the godless, who are quick to pounce on any failure on the part of believers. David prays that they would not have occasion to scoff because of him. For that to be true, David knows that he needs to be delivered from his sins. He mentions two areas for holiness:

(1). Pursue holiness in speech (39:1-3).

David was aware that his words of complaint might be misunderstood or misinterpreted in the wrong company. He wanted to be careful not to say anything in the midst of his trials that would make God look bad. So, he muzzles his mouth (39:1).

To grow in holiness, you must learn to muzzle your mouth, if I may be so blunt. We see this in James 3:2, “For we all stumble in many ways. If anyone does not stumble in what he says, he is a perfect man, able to bridle the whole body as well.” James (3:8) goes on to say that the tongue is a restless evil, full of deadly poison. With that poison tongue, we can damage and even destroy lives, families, and entire churches. We should use our words to glorify God and to build up His people.

When I was in college, I met for a weekly dinner and discipleship group with a bunch of guys. While we waited for dinner to be served and often during dinner, we would exchange “friendly” put-downs. One guy would say something funny that put down another guy. That guy would respond by topping the first guy’s put-down. It was all supposedly in good fun.

Then one night one of the guys, a muscular, athletic new believer, got a stern look on his face and said, “Guys, we’re sinning!” We all began to protest and to put him down for being so overly righteous. But he stuck to his guns. Finally, we all realized that he was right and we were wrong. Our supposedly friendly put-downs violated Scripture. One such verse, which I recommend that you memorize, is Ephesians 4:29: “Let no unwholesome word proceed from your mouth, but only such a word as is good for edification according to the need of the moment, so that it will give grace to those who hear.” Pursue holiness in your speech!

(2). Pursue holiness in behavior (39:8).

David wanted to be rid of all his transgressions. Since all sin begins in our minds, to be holy in our behavior, we have to judge our sins on the thought level. Jesus explained (Mark 7:21-23):

“For from within, out of the heart of men, proceed the evil thoughts, fornications, thefts, murders, adulteries, deeds of coveting and wickedness, as well as deceit, sensuality, envy, slander, pride and foolishness. All these evil things proceed from within and defile the man.”

Jesus gave the positive side in Matthew 5:6, “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.” Hunger and thirst are strong motivators. When you hunger and thirst, you recognize your need. Sadly, even God’s people often do not sense their intense need for holiness, and so they dabble with it. But they don’t hunger and thirst after it.

Maybe, if you’re being honest with yourself, you’re thinking, “He’s describing me. I don’t really hunger and thirst after righteousness. If God wanted to lay it on me, I suppose it would be nice, but I’m not striving after it as if my survival depended on it.”

If that describes you, how do you develop a hunger and thirst for righteousness? One means that God often uses is the one that He used here with David: trials. So, to live for the Lord means that I put all my hope in the Lord and that I strive after holiness. Also,

C. To live for the Lord means that I submit to His hand of discipline in my life (39:9-13).

God often uses trials to show us our lack of holiness. Trials should cause us to examine ourselves, to see what God may be trying to teach us. David here realized that God was disciplining him and he states a general principle (39:11): “With reproofs You chasten a man for iniquity; You consume as a moth what is precious to him….” Why would God consume as a moth what is precious to us? That sounds cruel! The answer is, because we’re counting the wrong things as precious. Our hope isn’t fully in the Lord, but in other things. So God has to consume those things to show us that He alone is worth hoping in.

David’s final plea is full of mixed emotions. He pleads with God to remove the trial before he perishes (39:10) and yet he acknowledges God’s right to reprove him, thus showing his submission to God’s hand (39:11). His final appeal (39:12-13) contains a plea that God would hear his prayer, his cry, and his tears (note the increasing intensity). Then he asks God to turn away His gaze so that David could have a brief respite from his trials before he dies. Derek Kidner compares David’s request here with Peter’s illogical cry, “Depart from me” (Luke 5:8). He observes (p. 157) that such prayers in the Bible are a witness to God’s understanding of how we speak when we are desperate. He grants the request of our hearts, not necessarily the words of our lips.

When God disciplines you, it is fine to plead with Him to remove the trial. It is also okay to complain, as long as you do it with a submissive heart that acknowledges God’s right to deal with you as He sees fit. It is not okay to rage defiantly against God and accuse Him of treating you unfairly. The key to growing through His discipline is to submit to Him in it and to ask Him to help you learn the lessons He has for you in the trials (see Heb. 12:3-11).

Conclusion

I don’t mean to be morbid, but I think that it is helpful to think about the questions, “What if 2006 were my last year on earth? How would I live differently than I lived in 2005?” The only way that your life will count for eternity is if your trust is in Jesus Christ as your Savior and Lord and if you live each day for Him.

How can you know if you’re living for the Lord? Ask yourself three questions:

(1) What are your hopes? What are you counting on for happiness and fulfillment? Your marriage? Your children or grandchildren? Your retirement plans? Your financial stability? All of those things have their place, but they shouldn’t be the focus of your hopes. Only the Lord will satisfy. Put your hope in Him.

(2) What are your desires? What is it that you really seek in life? Happiness? Comfort? Peace? Love? These are all good things, but they do not come from seeking them, but rather from seeking the Lord. Hunger and thirst after His righteousness in your life.

(3) How do you respond to God’s hand of discipline in your life? When you encounter trials, what do you do? How do you deal with your attitude at such times? Do you complain and shake your fist at God? Do you turn your back on Him and turn to the world? Or, do you submit to His hand of discipline?

With David, pray in the New Year, “Lord, let me know how transient I am!” In light of that, live every day for the Lord!

Application Questions

1. Is it possible to think too much about how transient life is? If so, where is the balance point?
2. Can a Christian legitimately serve God just as well in a menial job as in “full time” service for Him? Why/why not?
3. Obviously, every parent has hopes for his marriage and family. Is this wrong? What does it mean to hope only in God?
4. If a Christian admits that he does not hunger and thirst after righteousness, how can he kindle that desire?

Copyright, Steven J. Cole, 2006, All Rights Reserved.

Unless otherwise noted, all Scripture Quotations are from the New American Standard Bible, Updated Edition © The Lockman Foundation

The psychology instructor had just finished a lecture on mental health and was giving an oral quiz. Speaking specifically about manic depression, she asked, “How would you diagnose a patient who walks back and forth screaming at the top of his lungs one minute, then sits in a chair weeping uncontrollably the next?”

A young man in the rear raised his hand and answered, “A basketball coach?”

We laugh, but real depression is a serious problem. “Mild or severe, depression affects more people in our culture than any other emotional disorder,” says Harvard psychiatrist, Dr. Armand Nicholi II. According to a Newsweek article (5/4/87, p. 48), an estimated 30-40 million Americans, twice as many women as men, will experience depressive illness at least once. The disorder is so common that it is called “the common cold of mental illness.”

It should not be surprising that the Bible has much to say about depression. A thorough study would consume many sermons, but Psalms 42 & 43 give us some solid counsel. In some ancient Hebrew manuscripts these companion psalms are a single psalm. Whether two psalms or one, the subject is obviously similar and they are united with the common refrain of 42:5, 11, and 43:5. Many reputable scholars think that David was the author, in which case the title, “of the sons of Korah” indicates a group of Levites in charge of temple worship to whom he presented the psalm.

We cannot say for sure who wrote it, but we do know that the author found himself exiled from Israel and from the worship festivals of God’s people. He was being taunted by enemies who said, “Where is your God?” (42:3, 10). Their oppression (42:9; 43:2) had plunged the psalmist into deep depression. But he doesn’t stay depressed. He grabs himself by the shoulders, takes stock of his situation, confronts his depression, and seeks God with renewed intensity. He shows us how to pull ourselves out of the nosedive of depression:

When you’re depressed, rouse yourself to seek God as your hope and help, no matter how despairing your circumstances.

I see three steps in these psalms for dealing with depression:

1. When you’re depressed, recognize it and begin to confront yourself as to why you’re depressed.

The first step to conquering depression is to admit it. The psalmist readily admits, both to himself and to God, that he is in despair (42:5, 6, 11; 43:5). The Hebrew verb means to be bowed down or prostrated; we might say, “Laid low,” or “in the pits.” If you don’t recognize your emotional condition, either because you don’t know the symptoms or you don’t want to appear unspiritual or whatever, you can’t deal with it.

Various symptoms in varying degrees point to depression. Note the psalmist’s description of himself: He mentions his countenance (42:11; 43:5). A depressed person looks sad or down. A loss of appetite and frequent crying are often present (42:3). He describes his anguish as “pouring out” his soul (42:4); he felt emotionally drained. He felt as if he were in the deep, being overwhelmed by the waves (42:7). (Jonah quoted this verse when he was inside the great fish [Jon. 2:3].) Often depressed people feel overwhelmed by circumstances to such an extent that they are immobilized. They don’t know how to cope or where to begin.

The enemy’s relentless taunts felt like a shattering of the psalmist’s bones (42:10). Often physical symptoms such as headaches, digestive disorders, and chronic pain accompany severe depression. He repeatedly describes himself as being in despair (hopeless) and disturbed (anxious; 42:5, 6, 11; 43:5). The psalmist feels abandoned, even rejected by God, and he’s confused by it (42:9; 43:2). Feelings of guilt and rejection are common symptoms of depressed people. In addition are often fatigue, a loss of motivation to do anything, difficulty in concentrating, sleep disturbances (either insomnia or excessive sleep), and thoughts of suicide.

There are a number of causes of depression. Once you recognize the symptoms, you’ve got to do as the psalmist does here, and begin to confront yourself as to why you’re depressed (42:5, 11; 43:5). Depression is like the red warning lights on the dashboard of your car. They tell you that there’s a problem under the hood. If you keep driving and ignore the warning light, you could cause a lot of damage to your engine. So you’d better pull over and figure out what’s wrong.

Depression may be due to physiological causes. We’re complex creatures. Our emotions are not separate from our bodies. Some people are more prone to depression due to their physical makeup (glands, hormones, etc.). Many women struggle with depression related to their menstrual cycle, to having a baby, or to menopause. Certain changes in the aging process can make us prone to depression. Perhaps we’ve pushed too hard or have been under unusual stress and we’re just exhausted and need some rest and a change of pace. If you’re depressed, get a medical checkup if you haven’t had one for a while.

Depression can hit when we come down from a spiritually enriching experience. Perhaps the excitement of the early days of our faith wears off or is dulled by our trials. The psalmist here fondly recalls the earlier times when he enjoyed going to God’s house in procession with other believers (42:4). Sometimes I’ve gotten depressed when I suffered a disappointment that I didn’t process mentally before the Lord. I had hoped and prayed for something, but it didn’t happen. If I don’t consciously submit my disappointment to the Lord, I can end up feeling depressed, but not knowing exactly why until I think it through. Self-pity is another common cause of depression. And, depression is a common reaction when we suffer a loss of any kind, especially the loss of a loved one through death.

It’s important to know yourself. If your depression is just a minor mood swing, like a pilot flying in minor turbulence, you make a slight adjustment and don’t get too concerned. But if you’re in a nosedive, you need to take some drastic action to avoid a crash. The psalmist is doing that here: He grabs himself by the shoulders, talks to himself about what he knows to be true in spite of his feelings to the contrary, and eventually pulls himself out of it.

It takes the psalmist a while to get on top of his depression. There are four cycles of lament and hope in these two psalms:

Lament	>	Hope
42:1-4	>	42:5
42:6-7	>	42:8
42:9-10	>	42:11
43:1-2	>	43:3-5

It may take you a few cycles of up and down before you pull out of your nosedive. But the crucial thing is that you are aggressively dealing with it and not just drifting with the circumstances. Even if you feel depressed, you are responsible to please the Lord by living in obedience to His Word.

We need to be very careful at this point! We live in a feeling-oriented culture. We hear that “feelings aren’t right or wrong, they just are.” So we need to get in touch with and accept our feelings. If we defy our feelings or seek to conquer them by going against them, we’re “in denial.” But we need to develop a biblical theology of emotions and weigh the world’s counsel by the Scriptures. Many believers are defeated by depression and other negative emotions because they have not sought a biblical approach to dealing with these problems.

The Bible says that we must discipline ourselves for the purpose of godliness (1 Tim. 4:7). Discipline, by definition, means going against my feelings. I may not feel like exercising, but if I’m disciplined, I do it anyway. I may feel like spending money impulsively, but if I’m disciplined, I go against my feelings because I have decided to live by a budget.

While even the most mature believers are susceptible to depression (Elijah, 1 Kings 19:1-4; John the Baptist, Matt. 11:2-3; Peter, Matt. 26:69-75), the Bible is clear that we should be marked by joy in the Lord, even in some of the most difficult circumstances (John 15:11; Acts 5:41; 16:25; Gal. 5:22; Phil 4:4). A consistently depressed Christian is a lousy advertisement for the Lord and His salvation. And so we must confront our depression and bring it under the control of the Holy Spirit. When we think rightly and act rightly, our depression will be replaced by genuine joy in the Lord. So the first step when you’re depressed is, recognize it and begin to confront yourself as to the reasons why.

2. If your depression stems from overwhelming circumstances, think biblically about those circumstances.

Learning to respond biblically to trials is one of the most crucial lessons you can learn as a Christian. God has given us the resources to be overwhelming conquerors in even the most desperate situations, including torture and martyrdom (Rom. 8:35-37). Living by faith means choosing to believe God and His Word rather than circumstances. So we need to answer several questions when we are overwhelmed by circumstances, as the psalmist was:

(1) Are my circumstances due to any known sin on my part? In Psalms 32, 38, and 51, David’s depression was due to his sin. If we’re aware of disobedience to the Lord, we need to confess it, turn from it, and appropriate His cleansing and forgiveness. If we’re not aware of any sin, then we need to be careful to continue walking uprightly before the Lord, and not give in to the temptation to rail against God in our time of trial. There’s a difference between complaining to the Lord in a submissive manner and shaking your fist in His face.

The psalmist here doesn’t mention any sin on his part. He is confused and he feels as if God has rejected him, and he tells God those feelings. But it’s also clear that he had taken a stand by testifying to his enemies that the Lord was his God. They were throwing it back in his face, asking, “Where is your God?” This added to his despair, because he didn’t want to bring reproach to the name of the Lord. The psalmist wants to follow God’s light and truth (43:3). He wasn’t suffering due to sin.

(2) Does God want me to do anything to change my circumstances, or am I shut up until He acts? Sometimes the Lord wants us to take steps to get out of our troubles: write a resume, call for the job interview, etc. I remember once when I was single and feeling as if I’d never get a godly wife. At the time I was meeting with a few Christians in a house church where there weren’t any candidates for a wife. There was a commercial on TV for Hertz Rent-a-Car which showed a person flying through the air and into the seat of a convertible while the announcer said, “Let Hertz put you in the driver’s seat.” As I was praying for a wife, the Lord brought that commercial to my mind and said, “I’m not going to bring your wife floating through the window while you pray! If you want me to bring you a wife, put yourself in some places where you might meet a likely candidate!” It was shortly after that that I was introduced to Marla.

The psalmist seemed to be shut up in his overwhelming circumstances, with no where to go except to pray fervently. If that’s where you’re at, then pray fervently! As long as we have access to God in prayer, there’s hope! God can change things drastically and quickly when He’s ready (see Gen. 39-41, Joseph in prison in Egypt).

(3) If I can’t change my circumstances, how does God want me to change my attitude? The psalmist here is aggressive in confronting himself (three times) to deal with his despair so that he can regain a sense of God’s presence. He can’t change his circumstances, but he can change his focus from himself and his overwhelming situation to God. By the end of the psalm, his circumstances haven’t changed, but his attitude has, because he has deliberately focused on the Lord. We are commanded in the Bible to rejoice in the Lord always (Phil. 4:4; 1 Thess. 5:16). The only way to obey that command sincerely is to change my attitude by changing my focus from self to God.

(4) Is God in sovereign control of this situation or not? If so, what is He trying to teach me? Obviously, God is sovereign even over the evil and sinful things going on in this world. No one can thwart His purpose (Eph. 1:11; Acts 2:23; 4:27-28). But it’s easy to doubt or forget that fact when you’re overwhelmed by a trial. So you have to affirm God’s sovereignty in the midst of your trial. The psalmist does that here when he calls the waves that were crashing over him ““Your breakers and Your waves” (42:7). It was evil men who were oppressing him, but the psalmist knows that God has them on His leash, as it were, and that He has sent this trial for His purpose.

I hear some Christians say that God didn’t cause a trial, He just “allowed” it, as if that somehow gets Him off the hook! Or, they blame Satan for a trial, as if he sneaked up and did it when God was asleep! But the Bible is clear that trials come from the Lord for our benefit (Ps. 66:10-12; Rom. 5:3-5; Heb. 12:1-13; James 1:2-4)! You may think, “How can God be good and bring a catastrophe into the lives of His children?” Our problem is, we underestimate the strength of our flesh. We are blind to the extent of our pride. We are dull as to how much we love this wicked world. So the Lord in love sends overwhelming trials to teach us not to trust in ourselves, but in Him alone (2 Cor. 1:8-9). That leads to the third step in dealing with depression:

3. When you’re depressed, your main need is to seek God Himself, not just relief.

When we’re in emotional pain, we should see it as an opportunity to seek God and grow in Him, not just try for quick relief. Though the psalmist was in pain, he realized that his real need was God (42:1-2, 5-6, 11; 43:4-5). In fact, he begins this psalm by recognizing that above all else, his need was for God and God alone. I love the way Matthew Henry ([Revell], 3:394) comments on 42:1: “casting anchor thus at first, he rides out the storm.” The first place you need to cast your anchor when the storms of depression hit is pray, “O God, my soul pants and thirsts for You, the living God!”

(1) Seek the person of God. The psalmist’s thirst for God seems to grow in intensity, not slacken. Matthew Henry puts it (3:394) that the psalmist thirsts “for nothing more than God, but still for more and more of him.” Depression can either whet or dull our thirst for God. God allows suffering to drive us closer in dependence upon Him. The need for the depressed person is reality with the living God. We are to hope in Him; He is our help.

The psalmist knew God personally before this trial hit. Note how he calls God “my God” (42:6, 11; 43:4, 5); “the God of my life” (42:8); “my rock” (42:9); “the God of my strength” (43:2); “God my exceeding joy” (43:4). This tells us that the godly can feel depressed. But it also tells us that the time to prepare for crises is before they hit. He had spent time with God before and knew God as his God. Therefore he had a refuge, a familiar relationship to turn to in his time of despair.

(2) Seek the presence of God. The psalmist wanted to appear before God (42:2), to know the help of His presence (42:5). That sounds good on the surface, but when you think about it, to appear in the presence of God can be a terrifying thing, even to the godly. If there is sin in your life, the light of God’s presence shines on it and brings it into the open. So the only person who can truly desire the presence of God is the one who is willing to confess and forsake sin. God sometimes shows us our need for Him by depriving us of the sense of His presence and help, so that we will all the more seek Him. The thirst for God when He is absent is a sure sign that we are His children.

(3) Seek the praise of God (42:8; 43:4). When you’re depressed, the last thing you feel like doing is praising the Lord. But, praise is a command, not a feeling. If we obey, we often feel better. The song drives the darkness away. To praise God is to focus on His attributes and actions. As we deliberately direct our thoughts to God’s saving grace toward us in Christ, that He, by His mercy, drew us out of a horrible pit, our spirits will be lifted.

(4) Seek the precepts of God (43:3). God’s light and truth from His Word will show us the way back. Again, even if you don’t feel like it when you’re depressed, read God’s Word and ask His Holy Spirit to shine His light into your darkened heart. God’s light and truth are threatening to the soul who does not want to confront his own sin and self-focus, but God’s truth will lead you to His dwelling place where you will find God Himself to be your exceeding joy (43:3-4).

(5) Seek God with the people of God (42:4; 43:3-4). The psalmist seems isolated in his depression, which is often the case. But he realizes that the place of joy where the need of his soul would be met is in corporate worship with God’s people. When you’re depressed, you often want to avoid people, especially gathering with God’s people. But that’s what you need. Go against your feelings and force yourself to gather with God’s people to seek Him. There is something about corporate worship that cannot be experienced in individual worship.

Conclusion

Martyn Lloyd-Jones, in his solid book, Spiritual Depression: Its Causes and Cure ([Eerdmans], pp. 20-21), comments,

Have you not realized that most of your unhappiness in life is due to the fact that you are listening to yourself instead of talking to yourself? Take those thoughts that come to you the moment you wake up in the morning. You have not originated them, but they start talking to you, they bring back the problems of yesterday, etc. Somebody is talking. Who is talking to you? Your self is talking to you. Now this man’s treatment was this; instead of allowing this self to talk to him, he starts talking to himself....

The main art in the matter of spiritual living is to know how to handle yourself. You have to take yourself in hand, you have to address yourself, preach to yourself, question yourself. You must say to your soul: ‘Why art thou cast down’--what business have you to be disquieted? You must turn on yourself, upbraid yourself, condemn yourself, exhort yourself, and say to yourself: ‘Hope thou in God’--instead of muttering in this depressed, unhappy way. And then you must go on to remind yourself of God, Who God is, and what God is and what God has done, and what God has pledged Himself to do. Then having done that, end on this great note: defy yourself, and defy other people, and defy the devil and the whole world, and say with this man: “I shall yet praise Him for the help of His countenance, who is also the health of my countenance and my God”.

Is God Himself “your exceeding joy” today (43:4)? If not, don’t rest until it is true. Your need is not happiness; your need is not relief from your pain; your need is God! Thirst after God! Rouse yourself to seek Him as your only source of hope and help, no matter how despairing your circumstances. Hope in God! You shall again praise Him, the help of your countenance and your God!

Discussion Questions

1. Will going against your feelings create long-term psychological damage? Support your answer with Scripture.
2. Should Christians take medication for depression? Does this differ from taking aspirin for a headache?
3. Is there a difference between God “allowing” trials and “sending” them? What Scriptures show that He sends them? Do any verses support the view that Satan sends trials?
4. Is there any biblical support that a depressed person needs to build his self-esteem? How should a depressed person view himself?

Copyright 1993, Steven J. Cole, All Rights Reserved.

Unless otherwise noted, all Scripture Quotations are from the New American Standard Bible, © The Lockman Foundation

I commonly hear people, both in the church and out of it, say something like, “We’re planning to move out of town. We’re tired of the crowds and the congestion. We bought acreage out in the country where we’ll be a long ways from all these people.” That seems to be a part of the American dream: get away from the city!

Has it ever occurred to you that God describes heaven as a city? Heaven is the New Jerusalem. So if you want to spend eternity in heaven, you’d better get used to city living! I know, at least your neighbors in heaven will be perfect, but you will have neighbors!

In the Bible, cities are the desirable place to live. To live away from the city is to be unprotected from bandits, invading enemies, and predatory wild animals. It is to battle the elements. It is to cut yourself off from commerce, social relationships, and community support. The biblical mindset is, “Why in the world would anyone want to move out of the city into the wilderness?”

In America, there is also a cultural tendency towards individualism. We prize the rugged individualist. When we relate to one another, we tend to compete rather than to cooperate. As American Christians, we rightly emphasize having a personal relationship with Christ, but sometimes we neglect to emphasize that the Christian life is more than just you and Christ. It necessarily makes you a part of His body, the church. You become a fellow citizen with the saints, a member of God’s household (Eph. 2:19). Or, to put it another way, you become a citizen of God’s city.

Psalm 48 sings the praises of Zion, the city of our God, the city of the great King (48:1, 2). It is a companion to Psalms 46 and 47, which also proclaim God’s victory over His enemies. Psalm 46:4 also refers to “the city of God, the dwelling places of the Most High.” Commenting on the Old Testament theology of Zion, Willem VanGemeren writes (Expositor’s Bible Commentary, ed. by Frank Gaebelein [Zondervan], 5:355),

The psalmist affirms that God’s beneficent rule belongs only to the godly, the residents of Zion.

Mount Zion stands for the vision of God’s kingship. God’s kingdom is greater than Jerusalem but receives its visible expression in the temple and palace of Jerusalem….

Yahweh has chosen to establish his kingdom and delights in those who submit themselves to his rule: “For the Lord has chosen Zion, he has desired it for his dwelling” (132:13). The Zion theology-eschatology inspires God’s people with adoration, joy, hope, and commitment to the Great King…. The godly are those who live and act in anticipation of the vision of Zion. This hope was the basis for ethics, praise, and evangelism (48:8-14).

But this vision of Zion as God’s city and dwelling place is not just for the Jews. The New Testament applies this Old Testament vision to the church. In Galatians 4:26, Paul says, “But the Jerusalem above is free; she is our mother.” In Ephesians 2, Paul goes to great lengths (2:11-22) to show that the Gentiles now have become partakers with the Jews of the covenants of promise. He concludes (2:19-22), “So then you are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God’s household, having been built on the foundation of the apostles and prophets, Christ Jesus Himself being the corner stone, in whom the whole building, being fitted together, is growing into a holy temple in the Lord, in whom you also are being built together into a dwelling of God in the Spirit.”

The author of Hebrews contrasts the terrifying fear of those who received the Law at Mount Sinai with the reverent awe of those who have received the New Covenant. He says (Heb. 12:22-24), “But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels, to the firstborn who are enrolled in heaven, and to God, the Judge of all, and to the spirits of the righteous made perfect, and to Jesus, the mediator of a new covenant….”

The apostle John writes (Rev. 21:1-3), “Then I saw a new heaven and a new earth; for the first heaven and the first earth passed away, and there is no longer any sea. And I saw the holy city, new Jerusalem, coming down out of heaven from God, made ready as a bride adorned for her husband. And I hear a loud voice from the throne, saying, ‘Behold, the tabernacle of God is among men, and He will dwell among them, and they shall be His people, and God Himself will be among them’….” In verses 9 & 10, he specifically identifies this new Jerusalem as the wife of the Lamb.

So while Psalm 48 is about the Jewish vision of Zion as God’s city and dwelling place, in light of the New Testament, we may legitimately apply it to the church, which has been grafted in to believing Israel (Rom. 11:17-24). Just as God promises to establish Zion forever (Ps. 48:8), so Jesus promised to establish His church forever (Matt. 16:18). We are God’s temple, His dwelling place (1 Cor. 3:16). So Psalm 48 has direct application to us.

Psalms 46 and 48 both seem to have been written in response to some stupendous deliverance of Jerusalem from powerful enemies that threatened to annihilate it. While scholars differ and we cannot be dogmatic, I am inclined to view it as the deliverance under King Hezekiah from Sennacherib’s powerful army (described in 2 Kings 18:17-19:37; 2 Chronicles 32; & Isa. 36-37). This army had been unstoppable, and now it surrounded Jerusalem. It looked doomed. But in response to Hezekiah’s and Isaiah’s prayers, the angel of the Lord went out and killed 185,000 of Sennacherib’s troops in one night. He returned defeated to Ninevah and was murdered by his sons as he worshiped in his idol temple.

But whatever the historical situation, the psalm joyously proclaims God’s greatness as seen in the splendor of His city, which He miraculously delivered. While parts of the psalm would almost lead you to think that it is praising the beauty of Zion, the first and last verses serve to show that it is actually a psalm about the greatness of God as seen through His city. The idea is:

God’s city is to proclaim the praise of His salvation to all the earth and to succeeding generations.

The psalm falls into three segments: verses 1-3 show that God’s city is to proclaim His greatness, holiness, joy, and power. Verses 4-8 show God miraculously saving His city from powerful enemies. Verses 9-14 show that God’s city should praise Him for His great salvation and spread His praise to the ends of the earth and to the next generation.

1. God’s city is to proclaim His greatness, holiness, joy, and power (48:1-3).

A. God’s city is to proclaim His greatness (48:1).

“Great is the Lord, and greatly to be praised, in the city of our God….” How can we ever praise God in proportion to His infinite greatness? It’s impossible! Maybe the heavenly chorus will come the closest, when the millions and millions of saints and angels join together to sing God’s praise. But even that will fall short, because His greatness is far beyond the highest heaven! But here below, we should not give up just because it is impossible. We should worship Him with all our being. When visitors come into our midst, they should conclude, “These people must be worshiping a great God, because they are so caught up in wonder, love, and praise!” Join me in praying that as a church we will give our great God the great praise that He deserves!

B. God’s city is to proclaim the beauty of His holiness (48:1b-2).

The psalmist describes God’s city as “His holy mountain” and adds that it is beautiful in elevation. Jerusalem, of course, is at an elevation of 2,500 feet above sea level, so that writers talk about “going up” to Jerusalem (Ps. 122:4). But the theological sense of “beautiful in elevation” is well expressed by A. A. Anderson (cited by VanGemeren, ibid., 5:363), “It is here that, in a sense, heaven and earth meet.” The city’s holiness and beauty, not to mention its strength, are due to the fact that God dwells there with His people.

The world probably thinks of holiness as being rather drab or boring, but in the Bible God, who is holy, is beautiful (Ps. 27:4; Isa. 33:17). Psalm 96:6 declares, “Splendor and majesty are before Him, strength and beauty are in His sanctuary.” Thus God’s people, who are to be holy as He is holy (Lev. 11:44), are to display the Lord’s beauty. Psalm 50:2 states, “Out of Zion, the perfection of beauty, God has shone forth.” Sin is always ugly in its final form; holiness is beautiful or attractive. As God’s people, we are to display His holiness to a sinful and ugly world. It is vital that we judge our sin and labor to make the church a holy people (Titus 2:11-14).

C. God’s city is to proclaim the joy of being His people (48:2).

The psalmist calls God’s city “the joy of the whole earth.” Again, the world does not think of holiness and joy in the same breath, unless to contrast them as opposites! But they always go together in the Bible. Some try to limit this to the joy of the whole land, meaning, the land of Israel, because there never has been a time when Jerusalem has been the joy of the whole earth. But I agree with those who take this to be a prophetic vision of the future, when Jesus shall reign over all the earth (see Isa. 2:2-4).

The most difficult phrase to interpret in the psalm is that Mount Zion is “in the far north.” The NIV transliterates the Hebrew word for “north” as Zaphon, which was a pagan mountain north of Ugarit where Baal was worshipped. This line of interpretation argues that Israel borrowed from Canaanite and other pagan religions the idea that the supreme place where the gods reigned was a mountain in the north. But the Jews contended that the living and true God reigned in the north, on Mount Zion. This view claims for support Isaiah 14:13, where the king of Babylon arrogantly claims, “I will ascend to heaven; I will raise my throne above the stars of God, and I will sit on the mount of assembly in the recesses of the north.” Derek Kidner understands “the far north” (48:2) to use this imagery to connect the earthly Mount Zion with the heavenly one (Psalms 1-72 [IVP], p. 179).

But other commentators (Franz Delitzsch, J. A. Alexander, J. J. S. Perowne) argue that the Jews would never have used this pagan mythological idea to describe God’s dwelling in Zion. These writers take the phrase to refer to some geographic aspect of Mount Zion, although it is not clear exactly how this fits. So I do not know how to explain it.

But don’t let the difficulty cause you to miss the point, that as the city of the great King, we are to extend God’s joy to the whole earth. To proclaim His joy, we must be experiencing it as we rejoice daily in His great salvation. Thus, God’s city should proclaim His greatness, His holiness, and His joy.

D. God’s city is to proclaim His power (48:3).

“God, in her palaces, has made Himself known as a stronghold.” The next few verses go on to portray a coalition of powerful kings coming up to conquer the city, but they aren’t able to raise a hand against it. When they see it, they tremble, panic, and flee. The cause of their terror is not just the impressive walls and towers of the city, but the God who dwells in the city. As J. J. S. Perowne puts it (The Book of Psalms [Zondervan], p. 389), “It is the Glory of His Presence which makes her glorious: the strength of His Presence which makes her safe.” The people of God’s city should know Him in a very practical way as their stronghold when they face trouble (Nahum 1:7).

This point is related to the earlier point about holiness. As we rely on God’s Spirit to live holy lives in this corrupt world, we display His power. It is an utter tragedy when those that claim to know God are exposed for living a secret life of sin. May it never be said of us!

Thus the first section of the psalm makes the point that God’s city is to proclaim His greatness, holiness, joy and power. His power is especially displayed in the second section:

2. God saves His city and will establish her forever (48:4-8).

There are two points here:

A. God saves His city from powerful foes that unite to destroy it (48:4-7).

Verse 4 pictures these kings joining together and passing by the city to size it up. Before they actually see it, they are proud and confident. But then (v. 5) they saw it, they were amazed, terrified, and they fled in alarm. In Hebrew, there are four terse verbs in close succession here. It reminded Calvin of Caesar’s famous boast, “I came, I saw, I conquered” (Calvin’s Commentaries [Baker], on Ps. 48:4, p. 223). But here, they came, they saw, and they fled in panic. The psalm uses two metaphors to describe their fear. First, they were in anguish as of a woman in childbirth (48:6). Second, they were like ships on the Mediterranean Sea, broken up by an east wind (48:7). The ships of Tarshish represent the strongest and largest ships (see 1 Kings 10:22). But when God raises a powerful wind, these ships are like matchsticks, tossed and broken up by the sea (see, also, Ezek. 27:25-27; Rev. 18:17-20).

Calvin (ibid.) applies these verses by pointing out that the church can expect to be assailed by powerful enemies. God uses such assaults to humble us and to demonstrate His own great power. Then he adds, “At the same time, let us remember that a nod alone on the part of God is sufficient to deliver us….” Thus we should look to God alone and not to human help.

B. God’s salvation of His city changes hearsay into experience (48:8).

“As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God; God will establish her forever.” Israel had heard stories of how God in the past had delivered His people from annihilation, but now they had seen it firsthand. This should be the testimony of every true child of God. You have heard of how God has saved others, but now He has saved you. You can add your story to that of others, that the Lord of hosts has rescued you from Satan’s destructive grasp. He has placed you in His city, which He will establish forever. This brings us to the final section:

3. God’s city should praise Him for His great salvation and spread His praise to the ends of the earth and to the next generation (48:9-14).

There are five thoughts here that I can only touch upon:

A. Our experience of God’s salvation should deepen our thoughts of His love (48:9).

“We have thought upon Your lovingkindness, O God, in the midst of Your temple.” Specifically, they were thinking of how God had demonstrated His love in saving them from destruction. Paul writes (Rom. 5:8), “But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us.” We should think on that often, especially as we gather in His temple.

B. Our experience of God’s salvation should go from us to the ends of the earth (48:10).

“As is Your name, O God, so is Your praise to the ends of the earth; Your right hand is full of righteousness.” As the story of how God delivered Jerusalem spread, so did His praise. His righteousness refers to His righteous judgment on the wicked kings who sought to destroy God’s people. As many Scriptures make clear, if we have experienced God’s salvation, then we are to spread God’s praise and glory to the ends of the earth. And when we proclaim the gospel, we must not neglect to tell of God’s righteousness (see Acts 24:25). People need a Savior precisely because they will face a God whose right hand is full of righteousness.

C. Our experience of God’s salvation should cause us to rejoice in His righteous judgments (48:11).

“Let Mount Zion be glad, let the daughters of Judah rejoice because of Your judgments.” The “daughters of Judah” refers to the smaller towns surrounding Jerusalem. The cause of their joy, if this refers to Sennacherib’s invasion, was 185,000 dead bodies of the Assyrian army. Many today that purport to believe in Christ at the same time are repulsed by the biblical view of God’s righteous judgment. Many others tolerate His judgment, but they don’t like it. But the Bible portrays God’s saints as rejoicing when He pronounces judgment on wicked Babylon (Rev. 18:20). Maybe we have been tainted too much by our tolerant culture and need to re-think this one! If we’re saved, we should rejoice in His judgments.

D. Our further meditation on God’s salvation should impel us to tell it to the next generation (48:12-13).

The residents of Jerusalem had been cooped up within the walls of the city because of Sennacherib’s troops outside. But now the troops are dead and so the psalmist invites the people of God to take a stroll around the city. Count her towers—they’re all standing intact, with no damage from battering rams. Consider her ramparts—they’re unscathed. Go through her palaces—they’re still magnificent. Then tell the next generation, who weren’t yet alive to see this firsthand, what the Lord did to save His people. These verses are not encouraging God’s people to put their trust in Jerusalem’s towers and ramparts. Rather, to see them still standing is a testimony of God’s faithfulness towards His people. That is worth handing off to the next generation!

E. God’s salvation means that we will praise Him forever (48:14).

Verse 14 ties the end of the psalm back into verse 1: God is great and greatly to be praised. This God is “our God forever and ever; He will guide us even unto death.” Some versions read, “He will guide us forever,” but the sense is essentially the same. We can trust and follow and praise this God because He is faithful to deliver His people. Not even the most powerfully evil rulers in this world can thwart His loving purposes for those who dwell in His city. They have His protection, even if they die (Luke 21:16-19)!

Conclusion

In 1956, five young missionaries were speared to death by the Auca Indians as they sought to take the gospel to that primitive tribe. One of those men was Roger Youderian. His wife, Barbara, wrote in her journal, “Tonight the Captain told us of his finding four bodies in the river. One had tee-shirt and blue-jeans. Roj was the only one who wore them…. God gave me this verse two days ago, Psalm 48:14, ‘For this God is our God for ever and ever; He will be our Guide even unto death.’ As I came face to face with the news of Roj’s death, my heart was filled with praise. He was worthy of his homegoing. Help me, Lord, to be both mummy and daddy. ‘To know wisdom and instruction…’” (Elisabeth Elliot, Through Gates of Splendor [Spire Books], p. 191).

This psalm teaches us that the history and destiny of God’s people is inextricably linked with God Himself. Knowing that this God is our God gives us a sense of peace when we’re under attack. It gives us a sense of purpose to serve His great cause of spreading His glory to every people. It gives us a sense of belonging to be a part of the city of this great King.

Don’t despise the church! Don’t be a Lone Ranger Christian! Don’t move to the country, away from God’s people! God’s purpose is bound up with a city. Move into His city and join together with the citizens of Zion in proclaiming the praise of His salvation to all the earth and to succeeding generations. Make sure you’re a citizen of the great city of the great King!

Application Questions

1. Many withdraw from the church because they’ve been burned. Is this a good reason to pull out? Why not?
2. What can we as a church do to proclaim God’s greatness more effectively in this city?
3. Is the urge to flee from the city ever justified? If so, when?
4. What are some implications of heaven being called “the new Jerusalem”? Why would God use this imagery?

Copyright, Steven J. Cole, 2009, All Rights Reserved.

Unless otherwise noted, all Scripture Quotations are from the New American Standard Bible, Updated Edition © The Lockman Foundation