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This week's Emphasis  is Joseph: From Slave to Deputy Pharoah.

(Readings are from Genesis 37; 39-45)

Here is an interesting comparison of the life of Joseph with God's plan in Jesus. Note the similarities as God telegraphs His plan of salvation.

Joseph & Jesus

• The favored son of his father
• His father sent him to his brothers who rejected him
• Robes taken from him
• Taken to Egypt to avoid being killed
• Sold for the price of a slave
• Tempted
• Falsely accused
• Condemned between two prisoners
• 30 years old at beginning of recognition
• Forgave those who wronged him
• His suffering eventually led him to a place of prominence and honor
• His suffering was to save the lives of those he loved
• His brothers bowed their knees to him at last

INTERESTING BACKGROUND ABOUT THE BOOK OF JOB:

Who Wrote The Book of Job?

The author is anonymous...no one really knows  who originally  wrote or passed on the story. It was not written by Job himself but probably by an Israelite, since it is included in the Hebrew canon. The best scholars can conclude is that this magnificent epic poem was written by an author who was from a class of sages in the ancient world, called wise men (See 1 Kings 4:30-31; Job 34:2; Ecclesiastes 12:11); but not the same as the ones mentioned in the Christmas story. These wise men collected and compiled wise sayings, stories, and examples from history to illustrate truths about life. One theory is that Elihu (one of Job’s friends) wrote the book since his speech is included later in the epic.

When Was Job Written?

The events that are described probably took place during the Patriarchal Age (between 2000-3000 BC). Job may have been a contemporary of Abraham. It is also possible that Job lived long before even this, since there is a possible reference to the age of dinosaurs (Job 40)!  The book itself may have been a story that was passed on from Abraham to Israel. Also, there is no mention of Israel, the Law, or other Levitical Covenants which indicates the date precedes Moses. The writing of the present form of the book itself possibly took place in 600-400 BC during the Wisdom Age of Solomon.

Do Other Books in the Bible Mention Job?

Job was obviously a respected man in Hebrew and Christian culture. However, only the prophet Ezekiel refers to him as one of the greatest of Israel’s ancestors & heroes (Ezekiel 14:14 & :20). James, the brother of Jesus, uses Job as an excellent example of patient and persistent faith (James 5:11). These references, however, do not tell us anything about when and where Job was written.

Job does allude to, but not quote, other biblical passages (especially Genesis 1-3), and various Psalms of David. Job 7:17-21 even seems to be based on Psalm 8.

What Kind of Book is This?

Job is a book unlike any other, but it illustrates a type of writing that was common in the ancient world called “wisdom literature.” It is also “apocalyptic.”  This means it is a type of literature that encourages believers to persevere in their faith in the face of persecution or evil. Apocalyptic literature often uses fantastic animals or visions and provides the Spiritual Reality of the triumph of God. This, in turn, contradicts the earthly/physical semblance of reality that teaches that evil is victorious.

Job also has similarities to other Biblical literature including the following:

 HYMN: many psalm-like hymns that praise God are present. See that 5:9-16, 26:5-14 are similar to Psalm 94 & 97.

 PROVERB: many pithy sayings are quoted to make a point. Compare 5:2 to Proverbs 29:11 and 28:28 to Proverbs 1:7.

 LAMENTATION: Job repeatedly “cries out” about what has happened to him, similar to Psalm 22 and the Book of Lamentations.

WISDOM Literature: Job includes several lengthy poems on behavior and wisdom. Compare Chapter 28 to Proverbs 30:2-4 and 8:11-22 to Psalm 1:3-6). Job also challenges conventional wisdom (21:17-19) similar to Ecclesiastes 9:2-3).

PROPHECY: The friends claim to have visions and revelations (Compare 4:12-14 & 32:18-20 to Isaiah 6); which also indicate they knew God as well.

PERSONALITY PROFILE: JOB

JOB:  Said to be the greatest of all the people in the East, who lost everything he had, including his children and health, when Satan accused God of buying his loyalty.

NAME MEANS: “FOE” or” HOSTILE ONE” or “WHERE IS MY FATHER?”

*Not to be confused with a son of Issachar (Genesis 46:13), also called Jashub (Numbers 26:24; I Chronicles 7:1).

HOME: The Land of UZ, possibly located in the region of Edom or Bashan; No one knows for certain.

FAMILY: Job had at least one wife (see Job 2:9) and apparently had several brothers and sisters (42:11). He was the father of seven sons and three daughters (1:2) until they were killed by a great wind (1:18-19). Job later had seven more sons and three more daughters named Jemmimah, Keziah, & Keren-Happuch (see 42:13-14).

OCCUPATION:  Job was an extremely prosperous rancher and probably a nomad. He was said to be the “greatest of all the people in the East” before his adversity. Job had 7000 sheep, 3000 camels, 500 pairs of oxen, 500 female donkeys and numerous servants (1:3); Job was later restored with twice as much wealth (42:10-12).   Job also acted in the role of a justice of the peace for his city (29:7-25) and as a priest for his family (1:5) and friends (42:7-9).

BEST KNOWN TODAY AS: One of Scripture’s many examples of steadfast, persevering faith in the face of extreme suffering. (See James 5:11).

KEY PEOPLE IN JOB:

Job’s WIFE: (2:9) Although her name is unknown, this grief-stricken woman (over the loss of her children) counseled her husband to “curse God and die.” Ultimately Job was given more sons and daughters, probably through this wife.

ELIPHAZ: This man could have been the oldest of three friends who came to comfort Job in his troubles.

BILDAD: Job’s friend suggested that Job’s children must have sinned because they were killed suddenly.

ZOPHAR: This man asserted that Job deserved even more suffering because he would not admit he was wicked and a hypocrite.

ELIHU: The most perceptive of Job’s counselors...perhaps younger than the others. Elihu may have written the Job-epic since he suddenly appears to give his speech in Chapter 32.

If Joseph’s life nearly gave the whole redemption thing away, then the story of Moses and the Exodus from Egypt removes all doubt;

God doesn’t just telegraph where He might be going, He shows His hand, lays His cards on the table, and makes His long-term plan – (The Upper Story) – as clear as day.

The two main events of the whole Bible are the Exodus and the Christ.  The importance of either cannot be underestimated.  The first event points directly to the second. 

Comparing Moses & Jesus:

• Called from a distant land
• Called to true heritage
• 400 years of silence precedes arrival
• Survived infanticide
• 40 days
• Prince of Egypt, Prince of Peace
• Rejected
• Delivered from bondage

• Series of miracles led up to final salvation
• Final victory:  death of firstborn/one and only Son
• Victory over tormentors:  Egypt & Satan
• Passover – blood on doorpost
• Even after deliverance, doubt, fear, rebellion, effects of sin still linger.

And just as God shot down the paper-mache props the Egyptians trusted in, so today he is careful to lovingly but deliberately bring us to our knees by defeating our gods:

• The god of work, where everything is sacrificed on the altar of the next promotion, next rung on the ladder
• The god of self-sufficiency, that denies the need for new manna every day
• The god of legalism that demands to always be right
• The god of pride that requires I get what’s coming to me (“my boss owes me this, my wife owes me that, my kids owe me”)
• The god of addictions to alcohol, sex, gambling or work
• The Vending Machine god who exists only to cater to MY preferences
• The 9-1-1 god who dispatches a wrecker when I get into trouble

The deliverance from Egypt teaches us to be careful of the "gods" we construct, because the One True God has demonstrated he has a rather harsh way of dealing with competition.

No sooner has God given these blessings to his children, than their patience wore thin and they fell into disobedience, starting at the very top of the Ten Commandments and flaunting rule #1:  “You shall have no other gods before me.”  They choose an artificial image of their own making over God, flaunting rule #2:  Do not make yourself idols of any kind.

The words of God had not stopped echoing on the mountain.  The dust had not yet settled from carving the tablets.  Moses’ knees had not stopped shaking, and there they are, dancing around an idol.  Surely, God must have  said, “AHEM! What did I just say?” 

The gravitational force of sin is something that each of us must reckon with.  The Apostle Paul did his own dance around a golden calf:

The trouble is not with the law but with me, because I am sold into slavery, with sin as my master.  I know perfectly well that what I am doing is wrong…But I can’t help myself, because it is sin inside me that makes me do these evil things. Romans 7:14-17

Things haven’t changed when it comes to the effects of sin.  And if you don’t think so, listen to Aaron when Moses confronted him about the golden calf.  He was caught red-handed, and this was his response:

Aaron answered, “Don’t be angry, master. You know that these people are always ready to do wrong.  The people said to me, ‘Moses led us out of Egypt, but we don’t know what has happened to him. Make us gods who will lead us.’ ^ So I told the people, ‘Take off your gold jewelry.’ When they gave me the gold, I threw it into the fire and out came this calf!”  Exodus 32:22-25

Did you catch what Aaron said?  He gave Moses the same excuses we use today when we try to diffuse mistakes, or deflect bad choices:

• “Oh, you know how it is…”
• “What have you done for me lately?”
• “Well how did that happen??”

Today we see that the nature and effects of sin never change – its gravitational force pulls us away from God and if we’re not careful, our sin nature wreaks havoc in our lives and the lives of those around us.  

Do like Moses: 

• spend a lot of time with God, and then share with your family what you sense from him. 
• Like Moses, when your children sin, remind God of his promises of mercy and grace to all of His children, including yours. 
• Like Moses, offer yourself to God and ask Him to change you, before you ask him to do a number on your family or friends

As the spiritual leader of your family, just as Moses was the spiritual leader of Israel, you are to be an intercessor.

After God relents and forgives the people, a tent of meeting, or Tabernacle, is constructed where the Lord would be seen and heard.  This tabernacle would lead them, show them the way, and represent God’s presence among them.  This was God’s promise in establishing the tabernacle: 

My presence will go with you, and I will give you rest. Exodus 33:14

This is echoed again in Matthew’s account, where Jesus invites all into his presence – one of my favorite verses in the Bible:

Come to Me, all you who labor and are heavy laden, and I will give you rest.  Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls.  For My yoke is easy and My burden is light. Matthew 11:28-30

The gift of the presence of God in the structure of the Tabernacle, has now become Immanuel, God with us: Jesus Christ!

The laws concerning “clean” and “unclean” emphasize the following three principles:

1. Identification: The Israelite, by observing the laws of the clean and unclean, would be identifying himself/herself with the God Who gave those laws. Each Israelite also would be demonstrating a visible distinction setting them apart from the heathen peoples living around them.

“For I am the LORD who brought you up from the land of Egypt to be your God” (Lev 11:45a).

See also Deuteronomy 14:2 (this statement is placed at the head of the parallel enumeration of clean and unclean animals).

2. Consecration: To “be holy” (Lev 11:45; 19:2; 20:7) is to be set apart unto God and from sin and from that which hinders service. Even that which is amoral must sometimes be given up in order not to hinder one’s service for God. This was a vital lesson for Israelites as much as it is for New Testament believers. Separating cases of infectious disease and a variety of bodily emissions from the congregation was as much for preventing the spread of disease as for a cure. Sin is not involved in all cases, as can be seen regarding the mildew found in the structure of a house (Lev 14:33-53).

3. Dedication: For the Israelite to keep the smallest of such laws required personal dedication. It required that one recognize the sovereign authority of the God Who gave the laws — He has the right to place such demands upon His people and to change those demands any time He chooses (see Acts 10–11, especially 10:15).

Today is our first historical flashback. Numbers 13 takes us back in time almost forty years before what is recorded in Deuteronomy 1. This story is one of the pivotal points in biblical history. Israel had made the 11-day, 150-mile march from Mount Sinai to the edge of the Promised Land at Kadesh Barnea. All that remained was to enter the land and take possession.

The decision to send twelve spies into Canaan was apparently the people's idea, one that Moses (Deut. 1:22-23) and God agreed to (Num. 13:1-2). God gave the specific command that one man be selected from each tribe. By the way, note the quiet inclusion of Caleb and 'Hoshea,' or Joshua, on that list (Num. 13:6, 8).

Moses gave the spies very specific instructions on the facts and impressions he wanted them to bring back (vv. 17-20). The men did their job even bringing back a cluster of grapes from Canaan that was so big two men had to carry it on a pole between them.

The report that the spies brought to Moses started out fine. They told about a 'good land' (Deut. 1:25) that 'flow[s] with milk and honey!' (Num. 13: 27). That shouldn't have surprised anyone. After all, their generous and loving God had prepared this land for His people.

But then came the bad news, at least according to ten of the spies: in a nutshell, the people and the walled cities of Canaan were too big for a band of Israelite shepherd-nomads to handle. Caleb tried to deliver a positive minority report on behalf of himself and Joshua, but their voices were drowned out by the other spies. The people opted for disobedience, forfeited God's blessing, and brought a death sentence upon themselves.

So we ask: Are we 'conquered' today, or are we conquerors? There's a world of difference between the two. The Israelites were beaten exactly at the point where God was ready to give them victory. When He calls us to do something, the obstacles aren't really the issue. Is God asking you to do something that seems impossible? If He is in it, even giants and walls cannot keep you from being more than a conqueror in Jesus Christ (Rom. 8:37).

After forty years of wandering in the wilderness, the Israelites were on the eve of entering the promised land. Before they did, it was necessary (lest they forget what God had done and who they were) that they be reminded about all that God had done for them and about God’s holy law which was so vital to their ability to remain in the land and function as God’s holy nation and as a kingdom of priests to the nations (Deut. 4:1- 8). Therefore, shortly before his death Moses preaches three sermons urging the people of Israel to live in faithful obedience to the covenant laws given at Mt. Sinai 40 years earlier.

Moses’ three speeches can be divided as follows:

Deuteronomy 1:6-4:43

Through a rehearsal of covenant history, Moses traces Israel’s experience with the Lord from Horeb, to Kedesh-barnea, through their wilderness wandering and up to their taking of the land from Beth-peor so that they will remember the character of the Lord and obey Him as they prepare to enter the Land.

Deuteronomy 4:44-26:19

Through a rehearsal of Israel’s covenant responsibilities with glimpses of national prophetic history, Moses proclaims obedience as the means by which the Lord will bless the nation in the Land.

Deuteronomy 27:1-30:27

Through a covenant renewal with the nation on the plains of Mob, Moses proclaims the blessing and/or cursing which will come upon the nation depending upon whether they obey or disobey the word of the Lord.

In his final words, Moses challenges Israel as he foretells a turbulent future. Moses wants the people to know that their failure to keep the covenant will mean troubled times. However, he does not warn them so that they will live in the knowledge of future doom but so that they will heed the warning and amend their ways.
 

Through reading the Book of Joshua, one begins to ask how Israel had any right to conquer the land of Canaan and completely destroy the people living in it. Many may struggle with how God could desire such a thing. Scenes like those described in Joshua have also caused many to believe that God was somehow different in the Old Testament than He is in the New Testament. After all, Jesus Himself in the New Testament instructs God's people to love their enemies and pray for those that persecute them (Matthew 5:44). What's more is that Christ followers today condemn these practices. To question the brutality of the events in Joshua is completely legitimate and it is good to wrestle through tension they create for the Christ follower.

At the heart of this issue is a firm understanding that the Israelites were acting in obedience to God. They were carrying out God's command to destroy the inhabitants of Canaan. Without God's specific and unique command to them they had absolutely no right to destroy other nations and take their land. It is also very important to note that God's Word in Deuteronomy gives two sets of laws concerning warfare. One set governs wars fought outside the Promised Land (Deuteronomy 20:10-15) and one set governs those fought inside the Promised Land (Deuteronomy 20:16-18). It is only in this second set, those related to wars fought in conquest of the land, that the people are supposed to be devoted to complete destruction. This was for Israel's preservation – so that they would not be led away from God. In fact, despite the strict terms given in the Law regarding the destruction of nations, those in the Promised Land that professed faith in God were allowed to survive (Joshua 2:9; 9:1-27; 11:19).

Though it is disturbing to think of entire people groups being destroyed we must be careful to recognize that it is God's right to judge and take any means necessary to preserve Israel's purity. Israel was never commanded to commit genocide but God's specific command to destroy the nations of the Promised Land was unique and should not be used to support such actions today.

The Book of Judges is best known for the stories of Deborah, Gideon, and Samson. These three leaders were part of a reoccurring cycle of oppression and deliverance which was used by the writer of judges to depict the uneasy condition of each and Israel following the death of Joshua. There were four stages of the cycle they are described in Judges 2:11 – 19, and illustrated in chapters 3 through 16.

The four stages are:

1. Rebellion:  

Then the Israelites did evil in the eyes of the Lord (2:11-13)

2. Retribution:  

In his anger against Israel the Lord handed them over to raters who plundered them. He sold them to their enemies all around. (2:14-15)

3. Repentance:

The Lord had compassion on them as the g groaned. (2:18)

4. Restoration:

Then the Lord raised up judges who delivered them from those who plundered them (2:16-18) , so that the land had rest for a certain number of years (3:11 & 30).

Every time the Judge who delivered Israel died,  the people would begin the cycle again by rebelling against God. This cycle spiraled downward with the end result that Israel and its leaders became unable to cope with the many problems that plague them from without and within.

The Book of Ruth appeared between Judges and I Samuel in English translations of the Old Testament. It records the story of hope and faith which took place during the turbulent days of the judges. The tender story of Ruth is a welcome reminder that even when chaos reigns on every side of God's people, He always preserves a faithful remnant that is able to receive His blessing.

The Book of Judges shows what happened to Israel when there was no godly King to lead them. The book closes with the author's assessment of the Book: “In those days Israel had no King Judges 21:25). The Book of Ruth closes with an answer to the dilemma and judges. Through the genealogy of David, the authors showed that God was quietly working through an unexpected channel; a Moabite woman, to provide the needed King. David became a role model for Israel's Kings and left a legacy that was never forgotten.

Israel’s history under the Judges was marked by political, moral, and spiritual anarchy

and deterioration. The situation was so pervasive that even the sons of Eli, the high

priest at the end of the 12th century, had completely apostatized and had used their

priestly office for their own gain and pursuits. Just when it seemed that the nation would

cave in on its own immorality, God intervened and in response to godly Hannah’s

prayers gave young Samuel to her and the nation.

Samuel’s strong leadership as judge, prophet, and priest provided respite to the people

from both internal and external threat. Unfortunately, however, when he became old and

a successor was needed, it was evident to all that his own sons were unfit to take his

place. This factor, along with the invasion of the Ammonites on the east side of the

Jordan River, caused Israel to demand of Samuel that he give them a king “like all the

other nations” (1 Sam. 8:5, 20). Though disturbed by this request, which implied the

rejection of Yahweh as their King, Samuel granted it and selected Saul to be king, a

selection determined and sanctioned by Yahweh Himself. Thus the monarchy was

established in Israel. The circumstances and timing of its creation were improper, but

the concept of human royalty was part of the plan of God as revealed as early as the

time of the patriarchs (Gen. 17:6, 16; 35:11; Deut. 17:14-20).

Finally, with the selection and anointing of David, Israel’s second king, Samuel lived to

see the inauguration of the dynastic kingship which God had promised as part of His

messianic, redemptive plan (Gen. 49:10; Num. 24:17). The Books of Samuel, then,

embrace that critical period of Israel’s history from judgeship to monarchy.

The events described in 1 and 2 Samuel center around the lives of three important

figures—Samuel, Saul, and David.

Psalm 27 dates back to the beginning of Saul's persecution of David. Later and even into the present century, Psalm 27 has played a central role in the Yamin Noraim (Days of Awe), being recited in the synagogue during each of the 10 holy days. There are two distinct moods reflected here. The first six verses constitute an affirmation of faith. Verses 7 – 14 are a lament and a prayer for help. Both reflect the psalmist's trust in God

Psalm 27 is ascribed to David, evidently written in a time of danger. It may have been prompted by the help provided by Ahimelech the priest, and the opposition of Doeg the Edomite, who saw David at the tabernacle and later reported him to Saul (See 1Sa 21:1-10; 22:9). This was also a time when David sought protection for his parents (cf. 1 Sam 22:3) which may have left David feeling abandoned. The first part of the psalm expresses his confident trust in the LORD for blessings received in the past, and his desire to dwell in the house of the LORD who will protect him in the future (1-6). In the second part David offers an anxious plea for God's mercy and deliverance from his enemies (7-10). It ends with a confession that he would have lost heart without faith in God's goodness, and an exhortation to wait on the Lord for strength and courage of heart (11-14).

Read Psalm 27:1-6: David expressed great confidence in the Lord. The Lord was his light, salvation and stronghold, therefore he did not fear what his enemies could do to him. He could have fearless trust in the Lord. David further expressed his confidence in the Lord by his longing to dwell in His house. He would love to abide there all his life, to enjoy His beauty and to seek Him there in the temple. To dwell in the presence of the Lord would add to David’s security. The Lord would keep him safe in the day of trouble and establish him securely in danger. Consequently he would triumph over his enemies and joyfully  sing praises to the Lord. Perhaps the idea of safety in the sanctuary, where his enemies could not reach him, caused David here to meditate on the Lord’s protection.

 Read Psalm 27:7-10: Apparently the Lord was not promptly granting David’s request for protection. He asked the Lord not to forsake him since he was in great need. God had instructed the righteous to pray and that is what David was doing. Therefore, God ought not refuse to help him. David also affirmed that he was the servant of the Lord, and that the Lord had been his Helper. In light of this David begged the Lord not to reject him. His prayer was strengthened by the knowledge that the Lord would not forsake him, even if his parents did.

Read 27:11-14: David asked God to teach him the way to go because his enemies were lying in wait for him. He asked not to be turned over to his enemies, who were false witnesses sworn to destroy him. In the end, however, David’s confidence resurfaces; he rejoiced in the prospect of waiting for the Lord. David was confident that he would survive and remain alive to see God’s blessing. Therefore he strengthened himself to wait for the Lord’s deliverance.

In Psalm 10, David laments the oppressive and unjust activities running rampant in Israel. In light of the sad state of things, he has difficulty understanding the apparent inactivity and indifference of the LORD. He opens the Psalm with a question expressing his bafflement (v. 1). How can a God of justice and compassion tolerate the triumphant tyranny of the wicked? How can the LORD delay defending the defenseless?

After raising his question, David then describes the startling situation (vv. 2-11). He portrays the wicked oppressors as arrogant (v.2), proud (v. 4), presumptuous (v. 6, 11), deceitful (v. 7), and shrewd (vv. 8-9). They prey on the weak and scheme against those who may be described as naïve and less fortunate in an effort to store up wealth and power for themselves. In so doing, they arrogantly assume exemption from Divine judgment. The wicked oppressors have drawn the conclusion that David suggests in his openingquestion. They interpret God’s temporary delay in dealing with their sinful activities as permanent indifference.

Yet, David offers a faith-filled prayer in the last section of the Psalm (vv. 12-18). His faith-filled prayer is fueled by his knowledge of God. He refuses to affirm the wicked people’s audacity, choosing rather to rehearse back to God what he believes about God. The LORD is not ignorant of injustice (v. 14). Nor is the LORD indifferent towards oppression (vv. 17-18). David believes the LORD will be compelled by compassion to  conquer the wicked and care for the wounded.

The question raised by David is not unique to David. Believers throughout the ages have deduced from faith and experience the same concern. Reconciling the apparent discrepancy between what we know to be true about God with what we witness in the world is a difficult task. If God is a God of justice and compassion then why does oppression and injustice seem to prevail across the globe? If those whom God loves perpetually suffer at the hands of wicked people then can we trust His care? At what point do we lose heart? David’sinner conflict is compounded by the combination of affliction and abandonment. For not only are God’s people suffering, they seem to be doing so on their own.

David provides a poetic account of what he’s observed in Israel. He uses parallelism and metaphors to capture the dire scene. The passage may be divided into two sections. Verses 2-6 and 11 describe the inner disposition of the wicked; verses 7-10 emphasize their external schemes and activities. After describing the condition of their hearts, David then links their oppressive behavior with their internal disposition. The flow of the Psalm anticipates Jesus’ teaching on how a tree will be known by its fruit (Matthew 12:33-37). Jesus memorably stated, “For out of the abundance of the heart the mouth speaks.” In other words, the condition of the heart animates the confession of the mouth and conduct of the hands. In this case, arrogant and selfish hearts inspire the atrocious victimization of many people. Moreover, David makes clear that the twisted inner disposition of wicked hearts is rooted in either disbelief in God or a distorted view of God.

Track C: Digging Deeper in Psalms 88 & 23 for 04.29.2012

Psalm 88 A Cry from the Depths of Despair

Psalm 88 is an individual lament. Many psalms our prayers given by one person instead of a whole nation complaining. The reason for a lament might be that the individual was sick, hounded by enemies, or in need of confessing a personal sin. Sometimes a Psalm may include a substantial imprecations or curses against the psalmist's personal enemies. Sometimes the Psalm is printed intentional which the speakers dominated by sense of guilt. Psalm 88 is a lament of sadness.

This particular Psalm has been called the “saddest Psalm.” It is a cry of agony by a person who felt cut off from God. The writer saw no hope in this world or the next,  yet still he prayed to God.

The psalmist open the Psalm with an acknowledgment that God is the only source from which his deliverance can come. He prayed day and night. Yet he was on the brink of death. In addition to illness, the psalmist suffered rejection of his friends (v.8) but his greatest agony was that he felt cut off from God.

“Lord, why the darkness?” The psalmist asks for rhetorical questions of God. The answer that he gives to each of these questions was, “No.” Instead of turning to praise or expressing hope for the future, the psalmist continued his lamentation.

He prayed early in the morning, still he felt cut off and under God's judgment. Perhaps he had never known what was to be well and yet he continued to pray. This Psalm is a dirge of dark despair due to his extended illness social rejection and feeling spiritual judgment. We see the psalmist's true feelings.

Contrast this with Psalm 23, often the most repeated Psalm of comfort and trust.

Psalm 23: A Song of Trust

Psalm 23 is one of the best-known and most loved passages in the Bible probably second only to the Lord's Prayer. (Incidentally Psalm 22 is a song of deep anguish and Psalm 24 is a hymn of triumph. Psalm 23 as a bridge over troubled waters joining two.

This Psalm is a personal affirmation of faith. It is timeless so simple that a child can understand it yet profound that no interpreter has ever captured its full meaning. God is likened to a shepherd. The metaphor of a shepherd is a familiar one in Psalms. The patriarchs as well as Moses and David were all shepherds. A King is often referred to as the shepherd of his people.

 Psalm 23 looks of the number of tasks a shepherd performs and shows how these tasks reveal what God does for us. These include:

• Rest: (v2)
• Life (v.3)
• Guidance (v. 3)
• Safety (v. 4)
• Provision (v. 5)
• Heavenly Home (v. 6)

The psalmist gives a personal affirmation of faith. The Lord is his Shepherd. In this way he views God as his provider, God comforter, and protector.

Read 2 Samuel 7 –  God promises David an everlasting Kingdom,

& David responds with praise.

This is the explanation of the Davidic covenant, which is the last major covenant we have seen since Moses and will see until the new covenant is prophesied and then fulfilled in Christ. God promises to bless David’s line and to establish His Name forever through David’s line. David responds in praise to God for His blessing upon him. This chapter is the theological climax of the books of Samuel and is an extremely important chapter in Old Testament history and the overall story of redemption.

David desires to build a Temple for the Lord (7:1-3).

This aspiration arose after Hiram’s stonemasons and carpenters built David’s palace (cf. 5:11), and David was at rest from his enemies. Israel is experiencing peace, the ark of the covenant is now in Jerusalem (in a tent), and David is enjoying his new cedar palace. All these events lead David to decide God needs a proper dwelling place.

The Lord makes eternal promises to the House of David (7:4-17).

This revelation is the climax of David’s life. Through this pronouncement David is made the founder of the only royal line God will establish forever, and he becomes the standard by which his descendants will be judged. Furthermore, this covenant will become the center of hope for the messages of the prophets in later generations, and these promises are the foundation for the messianic expectations that are fulfilled in Jesus Christ.

David Praises the Lord (7:18-29). David responds to God’s declaration by going into the tent (tabernacle) sitting before the ark of the covenant (the footstool of God’s throne) and praising God. This response provides a model for all who receive unmerited blessing from God.

Read Psalm 33: God's Work and God' Word

Psalm 33 is a hymn of praise, and one of the few Psalms without title. It contains many of the basic themes of Hebrew theology, such as the creation, the covenant, and the human response of worship. The structure of the Psalm expresses many of these aspects of worship such as adoration, celebration, and dedication. 

God's plan and purpose is demonstrated in verse 10 - 12: God not only made the world, but he also continues to care about it. God is involved with his creation and his creatures. Here we have a clear contrast between the counsel of God and the thoughts of the people. The plans of the nations do not amount to much, but the purpose of God determines the outcome of history. In verse 12 we have a ringing beatitude and benediction that we must always keep in mind:   "Blessed is the nation whose God is the Lord!" 

This Psalm also calls the reader to three actions: 

1. Dependence on the Lord (v. 20) 

2. Trust in his Name (v.21) 

3. Hope in the Lord (v.22) 

The psalmist focuses on God's attributes and describes God's creative power. Is the power of God the commands are all and our reference. God observed the activities of his people, watching over them and caring for their needs. 

What does the statement, "the eyes of the Lord are on those who fear Him" mean to you?

As we read through the life of King David, we come to a well-known part of David’s story – the sin between he and Bathsheba and its after-effects.  It’s at the same time one of the saddest AND one of the most illuminating stories in the Bible. You’re probably familiar with the details…

David was the last person on the battlefront you’d pick to play the hero’s part, but David was the underdog who overcame. He was the last person you’d pick to become king, but he confronted lions, bears and giants with bare hands and bold faith.  At last, the man after God’s own heart had become the man on Israel’s throne.

But kings who stay home from battle are seldom at rest.  David’s eyes wandered and so did his heart.  He summoned the very lovely and very married Bathsheba to his palace and then into his bed. When Bathsheba sent word she was pregnant, David concocted a twisted conspiracy.

Up until David’s sin with Bathsheba, everything was going well.  But the house of David and all his family suffered enormous consequences because of David’s lack of leadership as the father and spiritual leader of his family.  Is there a greater object lesson in the Bible for us than the story of David, who was known as Israel’s greatest king but one, but watched his family literally pick each other off one by one.

You can be a captain of industry, but a failure as the spiritual leader of your home.  You can win the Chairman’s Inner Circle award every year as the top salesperson in your company, while your family disintegrates around you.  You can be a king after God’s own heart, but watch as conspiracy, incest and murder eat your family alive.

Consequences are what we live with in this world to remind us of the results of sin.  They are not the fallout of a lack of forgiveness, but they are an ongoing reminder of the gravity of sin and its ripple effects throughout our lives.  Consequences serve as a deterrent against future opportunities where we will be tempted to see, then to desire, then to take. 

And have you entirely forgotten the encouraging words God spoke to you, his children? He said,“My child, don’t ignore it when the Lord disciplines you, and don’t be discouraged when he corrects you.  For the Lord disciplines those he loves, and he punishes those he accepts as his children.”As you endure this divine discipline, remember that God is treating you as his own children. Whoever heard of a child who was never disciplined?  If God doesn’t discipline you as he does all of his children, it means that you are illegitimate and are not really his children after all. Hebrews 12:5-8

Also Read Psalm 40:

This psalm occurs during a very turbulent time in David’s life and kingship. He is in the
middle of facing the consequences for his sin of adultery with Bathsheba. In 2 Samuel
12:10 Nathan the prophet warned him that the sword would never depart from his
house. It was not long after he began to experience the heartbreaks of rape, fratricide,
treachery, rebellion, seizure of David’s concubines, and civil war. This is definitely the
low point in David’s life. It’s during this time that David in all likelihood pens this psalm.
While surrounded by enemies who are seeking to kill him David cries out and ask the
Lord to deliver him as he had done in the past.