Others Minded - Wives

Ephesians 5:22-24

1. The Context

The end of 5:20 - "giving thanks at all times for all things in the name of our Lord Jesus Christ to God even the Father". New paragraph really begins with verse 21 which sets the stage for the following passage: "submitting yourselves one to another in the fear of God, wives to your own husbands in the Lord." In many mss. "submit" in v. 22 is absent implying its being supplied by copyists from verse 21.

In the first instance, then, ὑποτάσσοµαι (hupotassomai) does not mean so much “to obey”—though this may result from self-subordination—or to do the will of someone but rather “to lose or surrender one’s own rights or will.” TDNT

ὑπακούω (hupakouō), obey, is used for children and servants in Eph_6:1 Eph_6:5, Col_3:20; obedience to God or his chosen emissaries, also the obedience a slave owes his master.

That is, the submission is to be a voluntary response to God’s will in giving up one’s independent rights to other believers in general and to ordained authority in particular—in this case the wife’s own husband. MacArthur

There is a sense in which the context demands mutual submission of husband and wife to each other.

She willingly makes herself subject to the one she possesses as her own husband (cf. 1 Cor. 7:3-4). Husbands and wives are to have a mutual possessiveness as well as a mutual submissiveness. They belong to each other in an absolute equality. The husband no more possesses his wife than she possesses him. He has no superiority and she no inferiority, any more than one who has the gift of teaching is superior to one with the gift of helps. MacArthur
Paul's instruction is diametrically opposed to the message of the culture - closing the gender gap, the glass ceiling, be all you want to be, etc. Yet it is exactly in line with the creation order, reflecting conditions prior to the Fall. And the "battle of the sexes" is exactly the natural conclusion of the curse.

When God told Eve "your desire will be for your husband", he didn't mean physical need; they already had that. The nature of the desire is apparent in the follow-on contrasting phrase - her desire is countered by his rule (0r domination): "you will want to control your husband, but he will dominate you." NET And in the second phrase are the seeds of the opposing side in the battle; his attitude toward domination is influenced by her desire and his sinful nature with its tendencies to abuse authority.

Side note: desire, תּשׁוּקה, (teshûqâh) is found twice in Genesis in close proximity, really within the immediate context of the Fall; here in Gen_3:16 and again in Gen_4:7 where Cain is warned by God of the dangers of sin crouching at the door.

Paul really is still in the mode of putting off & putting on. Both husbands and wives are to put off their natural tendencies and desires regarding relationships and put on those things that are pleasing to God.

The wife is to put off her tendency to grasp at authority over her husband and desire for that position. In its place she is to willingly surrender her "civil rights" under the authority of her husband and fill her God-ordained and designed complementary role.

The husband is to put off his tendency to abuse his position of authority and the desire for satisfaction he receives from it. In its place he is to exercise his authority in a way that serves his wife and meets her needs for provision and protection.

This sort of behavior on the part of husbands and wives is so contrary to sinful nature, obviously a change of nature must occur if the marriage relationship is to come close to the standard outlined here. Obviously mankind falls on a spectrum, but this is so upside-down to "normal" thinking we can never get there on our own.

2. The Wife

A. The way of submission v.22

parallel: Col_3:18-25

The translation then is—“as it should be in the Lord.” This obligation of submission commenced with their union to the Lord, sprang out of it, and had not yet been fully discharged. It is therefore not a duty which had only newly devolved upon them, but its propriety reached back to the point of their conversion. Their union with the Lord not only expounded the obligation, but also enforced it. Though the general strain of these exhortations be the same as in the Epistle to the Ephesians, there is usually some specific difference. In the other epistle he says, “wives, be obedient to your own husbands as to the Lord ,” where w" points out the nature, and not simply, as Ellicott thinks, the aspect of the obedience enjoined. The spirit of the obedience is referred to in Ephesians, and the becomingness of that spirit in the clause before us. Eadie on Colossians 3

The spirit of submission is to be that of willing acquiescence as one would give to the Lord. Charles Hodge says "her obedience to her husband is to be regarded as part of her obedience to the Lord". It is like the difference between "where do you work" and "for whom do you work". Even though the husband doesn't always do it right or sometimes even close to right, the wife's submission is ultimately to the Lord.

B. The why of submission v.23a

The basic reason Paul gives for why wives are to occupy this role in relation to their husband is that God has ordained and designed it that way. In establishing this principle he goes back to the creation order - the woman was created for the man, not the other way round. See 1Co_11:8-9 Even before the Fall, God had established a certain order in which the husband was the head of the wife.

Remember - it is a distinction of roles, not importance or status or worth. Remember, also, that the husband is superior in his role to anyone else attempting to fill his role or to his attempting to fill another role for which he was not designed or intended; the same is true of the wife in her roles as well.

To follow the physical comparison Paul makes, the husband is the head and the wife is the body. In that combination the head makes the decisions and the body follows. Transfer - the husband is the leader, the wife the follower; to the extent that the wife does not follow the lead of her husband, the marital/family relationship fails to conform to the Biblically-mandated model.
A physical body that does not respond to the direction of the head is crippled, paralyzed, or spastic. Likewise, a wife who does not properly respond to the direction of her husband manifests a serious spiritual dysfunction. On the other hand, a wife who willingly and lovingly responds to her husband’s leadership as to the Lord is an honor to her Lord, her husband, her family, her church, and herself. She is also a beautiful testimony to the Lord before in view of the world around her. MacArthur

Two-headed turtle - zigzag travel path.

C. The how of submission v.23b-24

The model Paul gives us is two-fold, both with Christ at the center: first, his relationship with his people as the head of the church and, second, his relationship with his Father as the Savior of his people. As Paul fleshes out the expected attitudes of wives and husbands, he refers back repeatedly to the model.

Paul expects wives to submit to their husbands since the husband fills a comparable role/position with the wife as Christ does with the church. As the church is subject to Christ and his leadership, so the wife. As the church honors Christ, his person, his role relationship, his authority, so the wife.

Paul expects wives to honor God by serving their husbands/families in a similar way to how Christ honored God by serving the church as her Savior. Absolute acquiescence to the Father's will on behalf of others, in order to serve others. Now there's a limit to how far the comparison can go; but... serving husband and family represents obedience to God just as Christ's service to the church in his humiliation demonstrated obedience/fulfillment of the law and obedience to God.

If Christ is the model and obedience to God is the ultimate goal, the "all things" in which a wife is to be submissive to her husband are qualified and limited - she is to submit in all things in the marriage relationship that are lawful and pleasing to God. Similar requirement as for civil disobedience. Proper submission within the context of a marriage also means having a right attitude toward and relationship with men other than the husband.

Culture Changers

Ephesians 5:6-21

The church needs to position herself at the other end of the curve, regain her prophetic voice, lead instead of follow the culture.

"Christian Fundamentalism refers to the movement that arose mainly within American and British Protestantism in the late 19th and early 20th centuries, led by conservative evangelical Christians in reaction to modernism and liberalism in the mainline denominations. This movement included not only denominational evangelicals (such as the Princeton theologians B. B. Warfield and J. Gresham Machen), but a growing breed of premillennial and dispensational independants such as D. L. Moody, and R. A. Torrey (and the independant Bible college and Bible church movement). Taking its name from The Fundamentals (1910-1915), a twelve-volume set of essays designed to combat Liberal theology, the movement grew by leaps and bounds after World War I. The term "Fundamentalist" was perhaps first used by Curtis Lee Laws, a British journalist for the Watchman-Examiner, in 1920 to designate those who were willing to do "battle royal for the Fundamentals."
The nature of the Fundamentalist movement, while originally a united effort within conservative evangelicalism, evolved during the early-to-mid 1900s to become more separatist in nature and more characteristically dispensational in its theology. Premillennialism, dispensationalism, and separatism began to overwhelmingly characterize the most popular leaders, which also had an effect on the way that "evangelicals" as a whole were perceived by outside observers. This eventually led to purposeful distinctions between fundamentalism and what was seen as the broader evangelicalism. "
http://www.theopedia.com/Fundamentalism, accessed 03/21/07

The trend has continued as the church feels compelled to respond to felt needs rather than actual needs.

"Recent surveys and research* note that the following are among the things people list as their greatest spiritual needs…maybe they are true of the people in your church and community:
o Maintaining healthy relationships
o Serving other people
o Consistently living out your faith
o Worshipping God
o Leading our families spiritually
o Sharing our faith
o Knowing the content of the Bible
* from The Barna Update (Sept 2005)" (email from BGEA)

Paul gives three exhortations (imperatives) indicating how we are to be imitators of God: walk in love (v.2), spread the light (v.8), act wisely (v.15)

1. Walk in love v.2

live a life of self-sacrifice

keep on walking on the path that our forerunner blazed - Heb_6:19-20 "This hope we have as an anchor of the soul, both sure and steadfast, and which enters the Presence behind the veil, where the forerunner has entered for us, even Jesus, having become High Priest forever according to the order of Melchizedek."

"...this race is run out, as a "forerunner"; Christ is the most excellent runner; there is none like him; there is none that can come up to him; he has out ran and exceeded all others; he has performed in the best manner; he has run out his race first, and has entered into heaven first by his own blood; and he has cleared the way thither, and opened the gates of heaven for his people; and is a guide and pattern for them to follow:" John Gill

Joh_13:35 "By this all men will know that you are my disciples, if you love one another."

2. Spread the light

v.6 The Apostle generally condemns all apologists for vice, whoever they might be. Ellicott

Rom_1:18-19 The wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness, since what may be known about God is plain to them, because God has made it plain to them.

Further parallel with Col_2:8, not being captivated by empty deception of a wrong worldview
v.7 do not become partakers with them [again]; implied (stated in verse 8) - going back to former ways, ways that were darkness. Paul doesn't say that we were in darkness, or that we practiced dark things, we were darkness. Eph_5:8

The characteristic of light and darkness describes both the being and behavior, with effects extending to other people. Not only were we in sin and darkness, we were actively contributing to it. The darkness that characterized us spread from us to those around us as they entered our sphere of influence.

In contrast to what we were, we now are and are to continue being light. Being light (children of the light) has three basic characteristics: goodness, righteousness and truth. Eph_5:9

goodness - that which gives the person the quality of moral excellence, makes him suited to the end for which he was designed, causes him to be benevolent or beneficent

righteousness - that which makes a man to be in conformity to the law and ultimately to God's character, just or upright

truth - religious or moral truth, an essential characteristic of God himself;
Joh_14:6 I am the way, the truth and the life; Joh_16:13 ...when he, the Spirit of truth is come; Joh_17:17 Sanctify them through your truth, your word is truth.

It is light that pushes back the darkness, that reproves the works of darkness v.11

It is our task to push back the darkness, spreading light by being light in dark areas of the world. Paul doesn't use the word for lamp (λαμπάς) or candle (λύχνος), he calls us light (φῶς).

Our activity in spreading light centers more on how we live than on what we might say; the living of our lives is to change our surroundings.

Our walking as children of light is to be characterized by "finding out (or trying to learn) what is acceptable to the Lord". Eph_5:10

"The obedience of Christians is not prompted by traditionary or unthinking acquiescence, but is founded on clear and discrinative perception of the law and the will of Christ. ...The believer is not to prove and discover what suits himself, but what pleases his Divine Master. The one point of his ethical investigation is, Is it pleasing to the Lord or in harmony with His law and example?" Eadie

"This, therefore, is one of the numerous passages in the New Testament, in which Christ is recognized as the Lord of the conscience, whose will is to us the ultimate standard of right and wrong, and to whom we are responsible for all our inward and outward acts. It is thus that the sacred writers show that Christ was their God, in whose presence they constantly lived, whose favour they constantly sought, and on whom all their religious affections terminated. He was not merely the God of their theology, but of their religion." Hodge

In our light-living, our aim is to make the contrast between light and darkness obvious to those around us Eph_5:11 Our light must be shining so clearly that we expose the sin in others; in order for that to occur, we can not have anything in common with the sinful behavior it is our duty to reprove.

"Do not participate in the unfruitful deeds of darkness but rather expose them." NET

"A line of broad demarcation ws to separate the church from the world; and not only was there to be no participation and no connivance, but there was in addition to be rebuke." Eadie

Radio station theme "pushing back the darkness", tattoos for Jesus, movie theater church, etc.

The church has lost her prophetic voice corporately and individually. In order to begin leading the culture instead of following the culture, she must regain that voice. So long as "quiet witness" has the desired effect, well and good; but, the time will come when we must speak out, expose and rebuke sin openly. In order to be effective in that role, we must take sin seriously.

"Often, of course, open rebuke is necessary. Silent testimony will only go so far. Failure to speak out against and to practically oppose evil things is a failure to obey God. Believers are to expose them in whatever legitimate, biblical ways are necessary. Love that does not openly expose and oppose sin is not biblical love. Love not only “does not act unbecomingly” itself but it “does not rejoice in unrighteousness” wherever it might be found.

Many Christians do not expose and rebuke evil because they do not take it seriously. They laugh and joke about things that are unadulterated wickedness, that are immoral and ungodly in the extreme. They recognize the sinfulness of those things and would likely never participate in them; but they enjoy them vicariously from a distance. In so doing, they not only fail be an influence against the evil but are instead influenced by it—contaminated by it to the full extent that they think and talk about it without exposing and rebuking it." John MacArthur

3. Live wisely

Pay close attention to how you live, that is, what things are a priority and occupy your time and energy. Use your time wisely, not squandering it on things of temporary value.

Parallel passage Col_4:5 Walk in wisdom toward those who are outside, redeeming the time. NKJV "making the most of the opportunities" NET, NASB

ἐξαγοράζω also means, in accordance with the sense of the ἑκ in many composites, an “intensive buying,” i.e., a buying which exhausts the possibilities available. It is used in this sense in Col. 4:5 and Eph. 5:16: τὸν καιρὸν ἐξαγοραζόµενοι. καιρός here stands for the opportunities offered by time. These are to be tirelessly snapped up and used at the expense of effort. TDNT

Because sin abounds is a good reason why Christians should seize upon every opportunity to do good; and also why they should make the most of time. "Walk in wisdom, redeeming the time." So that this right use of time, or this seizing on every opportunity for doing good, is in both places represented as the evidence and effect of wisdom, i. e. of divine truth, which is the wisdom of God, which he has revealed. Hodge

Paul next exhorts the saints at Ephesus to acquire the proper foundation for behaving wisely rather than foolishly (in an unthinking or irrational way) - a thorough understanding of the will of the Lord. The only effective means of comprehending God's will as it applies to particular situations is to have a comprehensive knowledge of Biblical principles.

Paul's next instruction deals with the subject of drunkenness - the wise Christian is disciplined and in control of himself, not subject to the vagaries of alcohol, nor does he seek things from alcohol that he should be seeking from the Holy Spirit. The desire for genuine happiness and joy is a God-given desire and it should be fulfilled by him. The happiness that comes from alcohol is temporary and never "fills" us as we desire; we can be and should be filled by the Spirit.

Men are said to be filled with wine when completely under its influence; so they are said to be filled with the Spirit, when he controls all their thoughts, feelings, words, and actions. The expression is a common one in Scripture. Of our Lord himself it was said, "He was full of the Holy Ghost," Luke 4, 1; so of Stephen that "he was full of faith and of the Holy Ghost," Acts 6, 5; and of Barnabas, Acts 11, 24, &c. To the Christian, therefore, the source of strength and joy is not wine, but the blessed Spirit of God. And as drunkenness produces rioting and debauchery, so the Holy Spirit produces a joy which expresses itself in psalms, and hymns, and spiritual songs. Hodge

The verb is in the present imperative; "Be constantly being filled with the Spirit." The interpretation is, "Be constantly, moment by moment, being controlled by the Spirit." Wuest

The filling of the Spirit is evidenced by:

1. encouraging the body - by word and song; the context of corporate worship which includes various forms of singing; one of the notable things to come out of the Protestant Reformation was a renewal of music in the church, hymns in the vernacular

2. a joyful heart - encouragement and singing is to be the overflow of a joyful heart, one that is "tune[d] to sing His praise". True praise comes from the heart - worship in spirit and truth.

3. continual thankfulness - always for the sake of all things; if God is sovereign then all things are part of his plan, come from him, and are ultimately for our good. Therefore we should give thanks to him.

4. mutual submission - our attitude toward others should not be self-promotion but promotion of others. Details to follow: Eph 5:22 - 6:9; marriage, parenting, workplace.

The Lord in Her Midst

Zephaniah 3:1-17

A. Our Problem

"The more things change, the more they stay the same" - saying in form of truism, seem to apply to opening of our text. Zephaniah prophesied during reign of Josiah, southern kingdom, between fall of Samaria (722) and fall of Jerusalem (586). He indicts the city of Jerusalem on charge of violating terms of God's covenant with his people.

John Winthrop, third governor of Massachusetts, wrote a discourse "A Modell of Christian Charity" in 1630 on board Arabella on journey to Mass. Bay Colony. Based on text of Mat_5:14 he wrote:

"The Lord will be our God, and delight to dwell among us, as his oune people, and will command a blessing upon us in all our wayes. Soe that wee shall see much more of his wisdome, power, goodness and truthe, than formerly wee haue been acquainted with. Wee shall finde that the God of Israell is among us, when ten of us shall be able to resist a thousand of our enemies; when hee shall make us a prayse and glory that men shall say of succeeding plantations, "the Lord make it likely that of New England." For wee must consider that wee shall be as a citty upon a hill. The eies of all people are uppon us. Soe that if wee shall deale falsely with our God in this worke wee haue undertaken, and soe cause him to withdrawe his present help from us, wee shall be made a story and a by-word through the world. Wee shall open the mouthes of enemies to speake evill of the wayes of God, and all professors for God's sake. Wee shall shame the faces of many of God's worthy servants, and cause theire prayers to be turned into curses upon us till wee be consumed out of the good land whither wee are a goeing."

We don't need to look far or use much imagination to see strong parallels between circumstances in Jerusalem during Zephaniah's day and conditions in America in the 21st century.

• our cities and people in them are rebellious; oppression particularly of those with strongly held Christian principles is rampant Zep_3:1
• our culture goes its own way, rejecting the ways of God and refusing to be corrected Zep_3:2
• our political and judicial leaders/authorities serve their own ends and agendas without regard for those whom they should be serving Zep_3:3
• our religious leaders are unfaithful to the one whom they claim to represent and those who lead worship profane or make common what should be holy Zep_3:4

Then the prophet directs our attention to a resident of the city notable by his contrast: the Lord, Just Jehovah within, in her midst. The fact that this just God had executed judgment on the nations should have served notice on the holy city that his patience would reach an end. God's intent was that his people would fear his wrath, would follow his instruction, turn from their sinful ways back to him. Zep_3:6-7

The actual effect (which did not take God by surprise) was the exact opposite - fearing they would not have time to enjoy everything, they set their alarm clocks to awaken them earlier so they would have more opportunities for their sinful pursuits. Thus, an ideal opportunity for the covenant God to leave the city; his people had bailed out of the covenantal agreement, certainly no one would criticize him for saying "Enough".

Things looked very bad with Jerusalem in the foregoing verses; she has got into a very bad name, and seems to be incorrigible, incurable, mercy-proof and judgment-proof. Now one would think it should follow, Therefore expect no other but that she should be utterly abandoned and rejected as reprobate silver; since they will not be wrought upon by prophets or providences, let them be made a desolation as their neighbours have been. Matthew Henry

But he didn't leave the city, abandon his people, terminate the covenant. Instead he said, "But wait; I'm not through here, I'm not giving up on my people." How God had dealt with his people up until this point in their history had not resulted in what we would term success. The people were still rebellious sinners, determined to go their own way; yet this does not mean God's plan for his people to this point had failed.

But behold and wonder at the riches of divine grace, which takes occasion from man's badness to appear so much the more illustrious. They still grew worse and worse, therefore wait you upon me, saith the Lord, Zep_3:8. “Since the law, it seems, will make nothing perfect, the bringing in of a better hope shall. Let those that lament the corruptions of the church wait upon God, till he send his Son into the world, to save his people from their sins, ...” Henry

B. God's Solution

We learn from Keach's Catechism the offices Christ performs as our Redeemer.

Q. 27. What offices does Christ execute as our Redeemer?
A. Christ, as our Redeemer, executes the offices of a prophet, of a priest, and of a king, both in His estate of humiliation and exaltation.

1. The first office we see here in the text is that of Prophet.

Q. 28. How does Christ execute the office of a prophet?
A. Christ executes the office of a prophet, in revealing to us, by this Word and Spirit, the will of God for our salvation.

Christ in this office brings about such a change in his people that they call upon the true God rather than the false gods they have been serving. He teaches them:

• how to call upon God Zep_3:9-10 - with pure language or speech, that is, he "will give them a pure way of worshipping [him], in prayer, praises, and the issue of a purified heart" Matthew Poole
• how to serve God - with one accord; Joh_17:20-21 "I do not pray for these alone, but also for those who will believe in Me through their word; that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me."
• how to please God Zep_3:11-12 - leaving pride behind and walking humbly with God in a spirit of meekness, cf Mic_6:8; gone is pride and arrogance, that attitude of superiority that comes from misapprehension of our true condition.

Christ first must teach us that even though the law is good, we are not and therein lies the problem. No matter how hard we try we can never be as good as we think we are; we have a highly inflated view of ourselves and greatly underestimate the heinousness of our sin. In his prophetic office, Christ teaches how far above us in every respect God is, how absolutely dependent we are on his grace and mercy, how little there is inherently within us that is commendable. When he has taught us the greatness of our sin, he can then teach us the greatness of his salvation.

2. The second office we find in our text is that of King.

Q. 30. How does Christ execute the office of a king?
A. Christ executes the office of a king, in subduing us to Himself, in ruling and defending us, and in restraining and conquering all His and our enemies.

Senator Dennis Kucinich (D, Ohio) had following to say from floor of Congress 09/14/05:

"Mr. Speaker, from our deepest silence, from that place within each of us that knows peace, from our heart of hearts which connects us to the world and to the heart of the world, we know that fear leads to violence, that violence leads to war, that war leads to total destruction. Yet we do not want to fear, we do not want violence, we do not want war, we want peace. We desire peace so intensely that we are willing to do almost anything to achieve it, including spending half of our resources for arms to help feel secure.
"We know we cannot continue on this perilous path of seeking peace through violence. We know that this approach offers our children no future at all.
"So today we make a new beginning with House Bill 3760, legislation to create a Cabinet-level department of peace and nonviolence. In doing so, dozens of Members of this Congress announced that we choose courage over fear and hope over despair. We announce our desire to create a new America and a new world."

Proposals such as this stem from a genuine desire, even a passion, to see a world at peace and also from a genuine misunderstanding of mankind's basically sinful nature. Zephaniah saw a time when the unafraid righteous remnant would be at peace, but only because her enemies had been subdued. Zep_3:13-16

Christ in his Kingly office subdues:

• sin - the only way this remnant can "do no unrighteousness", "speak no lies", no longer have "a deceitful tongue", is if sin first has been conquered, something Christ accomplished at the Cross
• sinners - man by nature is an enemy of Christ; Rom_8:7 For the mind-set of the flesh is hostile to God because it does not submit itself to God's law, for it is unable to do so. HCSB

In subduing sinners to himself, Christ brings us under his governing authority; he is not only our Redeemer and our Teacher, he is our King also. We cannot count him our Savior if he is not also our Lord in deed as well as in word, i.e., we are actively following his teaching and submitting to his authority. The angelic announcement of his first advent declared that the Savior who was born was Christ the Lord.

3. Finally we see Christ in the office of Priest.

Q. 29. How does Christ execute the office of a priest?
A. Christ executes the office of a priest, in His once offering up of Himself, a sacrifice to satisfy divine justice, and reconcile us to God, and in making continual intercession for us.

It is almost more than we can comprehend - "Yahweh Elohim is in your midst".

This noun (qereb) denotes the internal. It can represent the inward part(s) of human or animal bodies, or of groups of people, or of social structures. TDNT

True, we have the prophet Isaiah's announcement that the virgin would have a son called Immanuel and Matthew's Gospel confirms the fulfillment of that prophecy. But still, God himself in our midst. And consider what his relationship is with his people, this mighty warrior King is also the Prince of Peace ministering to his subjects, those whom he has saved. Yet it is here in his eternal priestly office (Psa_110:4) that we find our greatest comfort.

Zep 3:17 The LORD your God is in your midst, a mighty one who will save; he will rejoice over you with gladness; he will quiet you by his love; he will exult over you with loud singing. ESV

Zephaniah tells us he will:

• rejoice over us - a holy God, a perfect Redeemer, a righteous King can only rejoice over subjects who are also holy; God can only find pleasure in us as he sees himself present there, in us, and reflected by us, all of which represents the good he himself has done for us.
• quiet us - true peace and quiet comes only through forgiveness and reconciliation; in his priestly office, he dispenses forgiveness when we repent, he maintains the relationship between us and God
• exult over or delight in us - three times, in three different ways, God expresses the fact that he takes great joy in what he has done for us, such joy that can only be expressed in the most profound ways. This joy is such that words cannot fully express it.

“He assumes the person of a mortal man, because, unless He stammers in this manner, He cannot sufficiently show how much He loves us. Thy God will therefore be quiet in His love, i.e., this will be the greatest delight of thy God, this His chief pleasure, when He shall cherish thee. As a man caresses his dearest wife, so will God then quietly repose in thy love.” - Calvin.

3. Our Comfort

The subject of every verb here is God; it is the all-powerful God of the universe who brings about our salvation, our reconciliation, our sanctification, our eventual glorification. If it depended on us, it would never happen; truly David was correct when he declared in Psa_37:39 that "the salvation of the righteous is of the Lord".

Just as God did not abandon his covenant people in the time of Zephaniah, neither will he abandon them now. God is not in the business of leaving projects half finished; he thought his plan before the beginning of time and he is in the process of bringing that plan to completion. It's on the basis of that principle that Paul could give assurance to the saints at Philippi, and to us as well, that "being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ" Php_1:6.

"Christian Love", Valley of Vision

Growing Steps of a Changed Life - Part 2

wash your mouth v.29

Conversation that contributes to decay, unsoundness, rottenness of the hearer is forbidden. σαπρός putrefied, not fit for use.

sepsis, septic - local or generalized invasion of the body by pathogenic microorganisms or their toxins: dental sepsis; wound sepsis.

What is commanded is communication that builds up and impart a blessing, in particular a spiritual benefit, to the listener. We should be cooperating with the sanctifying work of the Holy Spirit, not competing with it.

Words have meaning and effect, either positive or negative and reflect a person's true character. "Sticks and stones" old saying; new version on LINE School wall: "names will hurt forever". See Mat_12:34-37 "Brood of vipers! How can you, being evil, speak good things? For out of the abundance of the heart the mouth speaks. A good man out of the good treasure of his heart brings forth good things, and an evil man out of the evil treasure brings forth evil things. But I say to you that for every idle word men may speak, they will give account of it in the day of judgment. For by your words you will be justified, and by your words you will be condemned." We should be known by our speech.

The goal of the Christian is to be conformed to the image of Christ. He was known for speaking graciously; in the record we have of his conversations, it was only against the leaders, the hypocrites who knew better that he spoke harshly.

let it go (bitterness, grudges) v.31

not just the negative language needs to be left behind, the underlying emotions must be as well.

The command, therefore, to lay aside all bitterness, is a command to lay aside every thing which corrodes our own minds or wounds the feelings of others. Under this head are the particulars which follow, viz. wrath; θυμός, (from θύω, to burn,) means the mind itself as the seat of passions and desires then the mind in the commotion of passion. ὀργή, anger, is the passion itself, i. e. the manifestation of θυμός, as clamor and evil speaking are the outward expression of anger. The context shows that βλασφημία is neither blasphemy as directed against God, nor merely slander as directed against men; but any form of speech springing from anger, and adapted either to wound or to injure others. With all malice. κακία is a general term for badness or depravity of any kind. Here the context shows that it means malevolence, the desire to injure. We are to lay aside not only wrath and anger but all other forms of malevolent feeling. Hodge, Ephesians

"Man’s natural tendency is to sin, and the natural tendency of sin is to grow into greater sin. And a Christian’s sin will grow just like that of an unbeliever. If not checked, our inner sins of bitterness and wrath and anger will inevitably lead to the outward sins of clamor, slander, and other such manifestations of malice.

Bitterness (pikria) reflects a smoldering resentment, a brooding grudge-filled attitude (see Acts 8:23; Heb. 12:15). It is the spirit of irritability that keeps a person in perpetual animosity, making him sour and venemous. Wrath (thumos) has to do with wild rage, the passion of the moment. Anger (orgē) is a more internal smoldering, a subtle and deep feeling. Clamor (kraugē) is the shout or outcry of strife and reflects the public outburst that reveals loss of control. Slander (blasphēmia, from which we get blasphemy) is the ongoing defamation of someone that rises from a bitter heart. Paul then adds malice (kakia), the general term for evil that is the root of all vices. All of these, he says, must be put away from you.

These particular sins involve conflict between person and person—believer and unbeliever and, worse still, between believer and believer. These are the sins that break fellowship and destroy relationships, that weaken the church and mar its testimony before the world. When an unbeliever sees Christians acting just like the rest of society, the church is blemished in his eyes and he is confirmed still further in resisting the claims of the gospel." MacArthur

In contrast to the vices above described, become useful, χρηστός or kind toward each other. That kindness is best expressed by the character trait of being quick to forgive. The more and better we know Christ, the more aware we are of how much we have been forgiven; Luk_7:47 "Therefore I say to you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little."

"So far from being churlish or waspish, Christians are to be noted for their tenderness of heart. They are to be full of deep and mellow affection, in opposition to that wrath and anger which they are summoned to abandon. A rich and genial sympathy should ever characterize all their intercourse. Eadie

Parallel passage in Col 3:1-17; v. 1-3 give good sense: "If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God. Set your mind on things above, not on things on the earth. For you died, and your life is hidden with Christ in God."

stop immorality v.3-5

Since we are supposed to become imitators of God, we should mimic him in our thoughts, our words and our deeds - our walk is to be like his. Picture small child and Dad walking through the snow, little one trying to step in the Dad's footprints - walking the same way, following the same path. As we spoke on Christ-like forgiveness, Paul raises the stakes even higher calling us to Christ-like love.

Our love for one another is to be a self-sacrificing love modeled on God's example:

1Jn_3:16 By this we know love, because He laid down His life for us. And we also ought to lay down our lives for the brethren.

1Jn_4:10 In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins.

Just as Christ's sacrifice was a fragrant and pleasing offering to God, so our walk of obedience causes God to be pleased with us.

2Co_2:14-16 Now thanks be to God who always leads us in triumph in Christ, and through us diffuses the fragrance of His knowledge in every place. For we are to God the fragrance of Christ among those who are being saved and among those who are perishing. To the one we are the aroma of death leading to death, and to the other the aroma of life leading to life.

What is it about immoral and unethical behavior that displeases God, especially when practiced by the Christian? Paul refers to sexual immorality (πορνεία) and covetousness (or greed) specifically but not intending these as an exhaustive list; he includes the adjective πασα to indicate "every sort" of immorality. Further, the things he describes in verse 4 are the various forms of conversation that center on the previously listed behaviors: jokes, stories, passing references to sexual or immoral themes. At the root of these behaviors is the attempt to find pleasure and/or meaning in life outside the means God has ordained.

To seek gratification through these means is to in effect tell God he is not providing properly for his child, that we must resort to our own efforts to achieve satisfaction and contentment. What God has provided isn't enough either in quantity or quality to meet our needs. To practice this as an ongoing lifestyle demonstrates trust in self, rather than trust in God; absence of trust in God equates to absence of regeneration, eternal life, and a place in the kingdom.

Our focus needs to be expressions of thanksgiving - that which turns our attention to our Heavenly Father and how he has provided for us. Obviously our thanksgiving needs to be sincere. Our thankfulness should be expressed to others as well as to God, giving credit to him for who we are and what we have.

"It is the grand, essential, practical characteristic of true Christians, that relying on the promises to repenting sinners of acceptance through the Redeemer, they have renounced adn abjured all other masters and have cordially and unreservedly devoted themselves to God.

...Whatever may have been hitherto their ruling passion; whatever hitherto their leading pursuit; whether sensual, or intellectual, of science, of taste, of fancy, or of felling, it must now possess but a secondary place; or rather (to speak more correctly) it must exist only at the pleasure, and be put altogether under the control and direction, of its true and legitimate superior." William Wilberforce, A Practical View of Christianity

The King and His Bride

Psalm 45:1-17

Weddings - a time of anticipation, celebration, laughter, tears. The finest clothes, endless preparations, who should be invited to attend, who should participate, where and how long for the honeymoon, indoors or outside, particularly when it is two committed Christians who are being married, a time of great joy. But the excitement is soon over, the routine of day to day life intrudes, and it is only on the anniversaries or when involved in someone else's nuptials that the reminders bring back some of those first emotions.

In Psalm 45 the excitement, wonder and joy leap off the page as the author describes the wedding day. Not just any wedding day but the day when royalty was married - the inspired poet setting forth the splendors of the royal bridegroom and his glorious bride and anticipating the royal family.

"Some here see Solomon and Pharaoh's daughter only - they are shortsighted; others see both Solomon and Christ - they are cross-eyed; well-focussed spiritual eyes see here Jesus only, or if Solomon be present at all, it must be like those hazy shadows of passers-by which cross the face of the camera, and therefore are dimly traceable upon a photographic landscape. “The King,” the God whose throne is for ever and ever, is no mere mortal and his everlasting dominion is not bounded by Lebanon and Egypt's river. This is no wedding song of earthly nuptials, but an Epithalamium for the Heavenly Bridegroom and his elect spouse." Spurgeon, Treasury of David

"Epithalamium - A nuptial song or poem, in praise of the bride and bridegroom, and praying for their prosperity.

The forty fifth Psalm is an epithalamium to Christ and the church." Webster, 1828 Dictionary

I. The Inspired Poet

Here perhaps an example of a Biblical author who knew he was writing under the inspiration of the Spirit. His heart was boiling up and over with a song of praise that would not be suppressed; he simply could not keep quiet. The object of his emotion is also significant - it is a song of praise in honor of the Royal Bridegroom.

The Psalmist took all the interest and pleasure in his subject that he could have done, if the Spirit had had nothing to do with it; for when the Spirit works, he works not only by the heart, but in the heart; he seizes upon all its affections, every fibre of it is bent to his will. - George Harpur, in “Christ in the Psalms,” 1862.

II. The Majestic King

The King described in terms that in their fulness can only apply to the King of kings. "most handsome of the sons of men", that is more handsome than any of those around him including the groomsmen. But the beauty of his person is accompanied by other graces as well.
v. 2 gracious in his speech

cf Luk_4:22 And all spoke well of him and marveled at the gracious words that were coming from his mouth. And they said, "Is not this Joseph's son?"

Joh_1:14 And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.

Joh_1:17 For the law was given through Moses; grace and truth came through Jesus Christ.

v. 3-4 the conquering hero

cf Rev_2:12 "And to the angel of the church in Pergamum write: 'The words of him who has the sharp two-edged sword.

Rev_2:16 Therefore repent. If not, I will come to you soon and war against them with the sword of my mouth.

Even though the King is described as eloquent and persuasive in his speech, he is at the same time armed with a sword. Though he does not use his sword indiscriminately, he does in fact use it to subdue his enemies. He uses his Word and his gracious presence to allure the bride to himself and wields his sword in her defense.

v. 4 ...the victories of Messiah are those of truth, -his word; of meekness, -the meekness of Christ; and of righteousness,-the glorious rectitude of God, his glorious method of justifying sinners, and the unbending integrity of his people, whose righteousness exceeds that of the Scribes and Pharisees. William Plumer

The warrior-king takes on "the cause of truth and meekness and righteousness" for the sake of his bride. He defends not only his own honor but that of his bride as well, conquering both his and her enemies in the advancement of his kingdom.

v. 5 the victorious king

...two ways in which the wicked fall before Christ; one is to ask and receive mercy; the other is to sink under the weight of his wrath. If men despise his grace, they shall be crushed by his power. Plumer

The king's ultimate victory is never in question - as he majestically rides forth he will conquer the king's enemies. Nor is his ultimate victory with respect to his bride ever in question - he will win her.

v. 6-7 cf Heb_1:8-9

It is as if the inspired writer was so consumed with and focused on describing this incredible hero that he overlooked one detail - who is this Bridegroom-King?

Not only is the King one who conquers in battle, he rules his kingdom well. Not every military hero is skilled in government nor is an effective governor necessarily an able strategist. In our Bridegroom-King both of these gifts are united in one person. In both roles the King is far from neutral in the conflict between right and wrong nor does he leave it to the imagination of his subjects to figure out where he stands.

(v. 7 love - perfect tense, completed action, have loved; hate - imperfect tense, ongoing action or single action in past, have hated; follows LXX and NT)

III. The Glorious Bride

v. 8-15 a magnificent ceremony

Nothing is too good for the royal bridegroom and his bride - rich perfumes, stunning surroundings, honorable attendants, costly garments. Yet it is the bride herself who has the attention of the bridegroom; but not merely her person that draws attention, it is her consecration to him.

v. 9 The Lord Jesus loves the church. She is near and dear to him, and honorable in his sight. She is at his right hand. Nothing is so precious in his sight. He died for her. Plumer

v. 10-11 Jesus Christ loves entire consecration to his service; he considers it beauty and much desires it. The way to have much communion with the Savior is to care for nothing so much as his love. No bridegroom ever rejoiced over his bride, or loved her as Jesus loves his spouse, in her purity and integrity. Plumer

This passage contains a remarkable prophecy in reference to the future calling of the Gentiles, by which the Son of God formed an alliance with strangers and those who were his enemies. There was between God and the uncircumcised nations a deadly quarrel, a wall of separation which divided them from the seed of Abraham, the chosen people, (Ephesians 2:14;) for the covenant which God had made with Abraham shut out the Gentiles from the kingdom of heaven till the coming of Christ. Christ, therefore, of his free grace, desires to enter into a holy alliance of marriage with the whole world, in the same way as if a Jew in ancient times had taken to himself a wife from a foreign and heathen land. But in order to conduct into Christ’s presence his bride chaste and undefiled, the prophet exhorts the Church gathered from the Gentiles to forget her former manner of living, and to devote herself wholly to her husband. As this change, by which the children of Adam begin to be the children of God, and are transformed into new men, is a thing so difficult, the prophet enforces the necessity of it the more earnestly. In enforcing his exhortation in this way by different terms, hearken, consider, incline thy ear, he intimates, that the faithful do not deny themselves, and lay aside their former habits, without intense and painful effort; for such an exhortation would be superfluous, were men naturally and voluntarily disposed to it. Calvin

v. 12 When the church honors Christ he will honor her, and make the noble and the potent in the world submit themselves to her, and seek communion with her. Dickson Hold thy bridegroom in honor, and thou shalt be in honor among all people, for he is so very powerful. Luther

v. 13-14a The princess looks absolutely magnificent, decked out in pearls and clothed in a brocade trimmed with gold. In embroidered robes she is escorted to the king. NET

It is the garments of royalty that have been given the bride that makes her beauty stunning; similarly it is the garments of righteousness given us by Christ that make us beautiful in his sight. In addition to garments the Royal Bridegroom has given great and marvelous gifts to his Bride:

In the estimation of the world, the ignominy of the cross obscures the glory of the Church; but when we consider how wonderfully it has increased, and how much it has been distinguished by spiritual gifts, we must confess that it is not without cause that her glory is in this passage celebrated in such sublime language. Calvin

IV. The Royal Family

v. 16 Unlike earthly kings - David, Solomon, Rehoboam, Abijam, Asa, Baasha, Omri, Jehoshaphat, Joram, Jehu, Jehoahaz "slept with his fathers" - this king will be honored through his children.

Christ's glories are not from his progenitors, but from his progeny; not from his ancestors, but from his children. Plumer

The line of grace never becomes extinct. The whole earth shall yet be subdued for Christ, and honoured are they, who shall, through grace, have a share in the conquest - these shall reign with Christ at his coming. Spurgeon

While there is in the Psalm discernment that comes with maturity, there is the fire of youth, the passion of first love that will not be quenched, the tongue that refuses to be silenced. That passion should be ours, that fire that first was kindled in us at our conversion needs to be stirred to new life that inspires us to shine the light of God's Word in every corner of the world. It is as we, the Royal Bride of Christ live God's Word and share God's Word in the normal course of life, praising him through word and deed, that the Royal Family gains new children to the glory of the Royal Bridegroom.

In every hour of the day, in every season of life, in every circumstance whether good or not, "may Jesus Christ be praised".

Closing hymn - When Morning Gilds the Skies

Growing Steps of a Changed Life

Ephesians 4:25-

"Just say No" doesn't work by itself; the negative must be accompained by the positive..

Begins with a "consequently"; a natural and expected consequence of you being a new creation in Christ is that you will put off the attitudes and behaviors of the old man and put on those of the new man. In other words, you will...

quit lying v.25

Since the new man is created in "righteousness and holiness of the truth" NASB falsehood should have no place in the Christian's life.

having put away falsehood - ψευδος (second aorist, historical present, action completed in past) “what is untrue,” “deceit,” “falsehood,” “lying.” “lie,” TDNT; certainly contains concept of intentional deception

cf. Joh_8:44 we should not resemble our arch-enemy

2Co_11:13-15; 2Th_2:9-11; Rev_12:9, Rev_13:14, Rev_20:2, Rev_20:3, Rev_20:10,
no place in heaven for liars: Rev_21:8, Rev_22:15

reason given: we are members one of another αλληλων There is a sense in which Adam and Eve were members in mutuality - Gen_2:24 the two were one flesh; it was deception, breaking of trust, that destroyed original intimacy of relationship. The reconciliation God is working out in the church through Christ is intended to "roll back" the effects of that original deception and its consequences.

Just as truth is an essential characteristic of God and embodied in his Son Joh_14:6, it must be the first mark of the new man. Put on as an ongoing way of life truthfulness; the standard character of our communication should be that of truthfulness. Relationships not founded on truth and nurtured in truth are doomed to failure.

avoid rage v.26-27, 31

quoted from Psa_4:4; The primary meaning of this root is to quake or shake, from which ideas such as shaking in anger, fear, or anticipation are derived. Most usages of ra^gaz express agitation growing out of some deeply rooted emotion. From the range of usages it is clear that the term refers to the agitation itself.

4:26 "Be angry (orgizo¯) and do not sin"; do not let the sun go down on your wrath (parorgismos)

4:31 Let all bitterness, wrath (thumos), anger (orge¯), clamor and evil speaking be put away from you, with all malice.

Orge - legitimate anger, righteous indignation, habitual indulgence of anger

Parorgismos - strengthened, anger coupled with irritation, exasperation, embitterment

Thumos - "distinguished from orge, in this respect, that thumos indicates a more agitated condition of the feelings, an outburst of wrath from inward indignation, while orge suggests a more settled or abiding condition of mind." Vine Perhaps more like our modern word "fury", suggesting (from human perspective) passion out of control.

There is a time and place for righteous indignation, but with any accommodation given to anger opportunity is concurrently provided for sin. It will be easily accompanied by the other negative emotions Paul identifies in 4:31.

"[Anger] is an instinctive principle - a species of thorny hedge incircling our birthright. But in the indulgence of it, men are very apt to sin, and therefore they are cautioned against it. If a mere trifle put them into a storm of fury - if they are so excitable as to fall into frequent fits of ungovernable passion, and lose control of speech or action - if urged by an irascible temper they are ever resenting fancied affronts and injuries, then do they sin. But specially do they sin, and herein lies the danger, if they indulge anger for an improper length of time." John Eadie

Most importantly, to allow ourselves to be ruled by our emotions leaves us vulnerable to Satan's encouragement toward sinning especially when there are always the beginnings of bitterness. Orge in the sense Paul uses it seems to have the sense that another has been offended while parorgismos has an element of first-person offense. Thumos takes that personal affront to the next level with the emotions boiling over uncontrollably.

don't steal v.28

The concept of honesty transfers from speech in v. 25 to behavior in v. 28 We must not be in the habit of acquiring goods or services by providing less than fair compensation in return.

The practice should be laboring - tire, wear oneself out through physical or mental effort. Labor to the point of being tired so as to provide with our own efforts for our own needs and beyond. The purpose of working hard is not to hoard, it is to enable us to help those in need.

"No one is entitled to be supported by others, who is able to support himself. This is one great principle of scriptural economics. Another, however, no less important is, that those who cannot work are entitled to aid and therefore the apostle adds as a motive why the strong should labour that they may have to contribute to him that hath need. No man liveth for himself; and no man should labour for himself alone, but with the definite object to be able to assist others. Christian principles, if fairly carried out, would speedily banish pauperism and other cognate evils from our modern civilization." Hodge

Our work should be of excellent quality - "what is good". That which we earn in abundance should be reasonable compensation for the quality of product or service we provide. None of the "close enough for government work" attitude.

God's Two Books

Psalm 19:1-14

Chronicles of Narnia and Lord of the Rings - compare books with movies.

He is wisest who reads both the world-book and the Word-book as two volumes of the same work, and feels concerning them, “My Father wrote them both.” Spurgeon, Treasury of David

See Psa_8:3-4 further evidence of David's mindset
1. God's World-Book
A. It's Author v. 1, 7-9, 14
אל
el - God, the true God; name used often in combination with other descriptive words

"the great El"; "El of els"; “El of heaven”; “El that is above”; “El most high”; “Faithful El”; “Holy El”; “El of truth”; “Almighty El”; “El the heroic”; “El of knowledge”; “El of glory”; “El of eternity”; “Righteous El”; “Jealous El”
יהוה
YHWH, the self-existent One; personal covenant name by which God identified himself to his people; occurs 5321 times in OT

put together - the eternally self-existent yet personal creator God of all things

B. It's message v. 1-3

describes the glory, greatness, and wisdom of God - ongoing witness to the nature of the Designer; teleological argument insufficient to argue all the way to an infinite God, however the designer must be capable (as a minimum) of the complexity displayed in his design. It is impossible to objectively consider the heavens without saying "wow!"

conveyed without words but clear, distinct, valid nonetheless

according to Rom_1:20 God's power is evident as is that which makes him God and worthy of worship

C. It's extent v. 4-6

reaches every corner of the inhabited earth, every square inch of territory that sees the light of the sun

no individual is beyond the scope of its message; according to Joshua Project - 15,899 people groups (the largest group within which the Gospel can spread as a church planting movement without encountering barriers of understanding or acceptance); 6,417 unreached (no indigenous community of believing Christians with adequate numbers and resources to evangelize this people group)

means of communication such that anyone of any language and intellectual ability can comprehend

2. God's Word-Book

A. It's description v. 7-9

law - that which points out or indicates His will to man

testimony - His own affirmation concerning His nature, attributes, and consequent demands

statutes - a charge or duty laid upon the individual

commandment - instructions for governing an orderly and structured society

fear - reverence that recognizes the power and position of the person revered accompanied by obedience

judgments - principles by which God governs his creation
B. It's character v. 7-9

perfect - complete, comprehensive; without blemish or fault

LBCF.I.vi. The whole counsel of God concerning all things necessary for His own glory, man's salvation, faith and life, is either expressly set down or necessarily contained in the Holy Scripture: unto which nothing at any time is to be added, whether by new revelation of the Spirit, or traditions of men.

sure - faithful and dependable; trustworthy

right - not deviating from correct moral principles

pure - having moral purity

clean - indicative of God's holiness and moral purity

enduring forever - provide a lasting and permanent foundation for life

true and righteous - reliable, consistent with justice singly and as a whole, reflecting the character of God, its source

C. It's usefulness v. 7-9, 11

converts the soul - (he restores my soul Psa. 23:2) brings life to the soul, enabling to live life to the fullest

LBCF.I.i. The Holy Scripture is the only sufficient, certain and infallible rule of all saving knowledge, faith and obedience, although the light of nature and the works of creation and providence do so far manifest the goodness, wisdom and power of God, as to leave men inexcusable; yet are they not sufficient to give that knowledge of God and His will which is necessary unto salvation.

makes wise the simple - keeping the follower from folly, making those foolish choices warned against in Proverbs, etc.

rejoices the heart - providing the basis for inner joy that flows out of a clear conscience

enlightens the eyes - give the ability to discern what is right, curing the natural blindness of the soul

warns against danger - of disobedience, failing in duty

provides great reward - God's promise from his side of the covenant

D. It's value v. 10

more precious than pure gold
sweeter than honey

To be valued more than the things people routinely work to acquire. Whatever it is that a man prizes above all else pales in comparison to the worth of God's Word.
But here a question of no small difficulty arises; for Paul seems entirely to overthrow these commendations of the law which David here recites. How can these things agree together: that the law restores the souls of men, while yet it is a dead and deadly letter? that it rejoices men’s hearts, and yet, by bringing in the spirit of bondage, strikes them with terror? that it enlightens the eyes, and yet, by casting a veil before our minds, excludes the light which ought to penetrate within? Calvin, Psalms

The key is in David's conclusion to the Psalm - after he has waxed eloquent on the beauties of God's law, he falls on his face before God in humble supplication recognizing his absolute unworthiness.

The psalmist began by looking at the heavens and reflecting on the divine law, and such reflection naturally evoked praise; but, as his eyes turn back from this double and glorious vision to gaze upon himself, the shock is almost too much. He becomes aware of his own insignificance and unworthiness in so glorious a context and can only pray. Word Biblical Commentary

3. The Reader's Right Response

Notice the object of David's prayer: Yahweh, his rock of refuge and his kinsman-redeemer.
It is only in the context of a relationship of redemption by a kinsman that David can view God's law in such a positive light.

It is only because David has been redeemed by his kinsman that he does view God's law positively.

It is because David has been redeemed by his kinsman that he recognizes how far he falls short of the standard and his total inability to ever meet the standard.

If you have experienced redemption by your kinsman, the Lord Jesus, as David had, you can echo his prayer:

A. Prayer for purifying v. 12

teach me and cleanse me

B. Prayer for protection v. 13

keep me and protect me

C. Prayer to be pleasing v. 14

may my words and my thoughts honor you

If you have not experienced that redemption, if the Lord Jesus is not your kinsman, pray that God would be pleased to bring life to your soul, redeem you from your sinful state and adopt you into his family.

If you know the blessing of our wonderful Savior taking burdens away, giving strength day by day, and crowning each moment with blessings, it is because for you the Word of God truly does contain "wonderful words of life", life that can come only through the Gospel which offers pardon and peace to all who come to him.