The opening line of Psalm 22 is familiar to anyone who has read the crucifixion narratives in the gospels. Perhaps a lesser-known fact is that this psalm is also quoted in Hebrews 2:12. Before considering the New Testament use of Psalm 22, it must be considered in its own context.

Psalm 22 is about suffering, trusting God, and vindication and victory. It can be broken down into two parts. Part 1, consists of verses 1-21, and it is a cry of lament with elements of trust interspersed throughout. Part 2 consists of verses 22-31, and it has the themes of vindication and victory. This is a psalm of David, and though it is not possible to assign it to a specific instance of suffering in the life of David, it no doubt reflects on the many things that he suffered throughout his life at the hands of Saul and others.

Three different aspects of suffering are taken up in the first part of Psalm 22. First, in verses 1-2, the lament is made that God is far away. This lament is reminiscent of other sufferers in the Old Testament, especially Job. Yet, the psalmist follows this lament with trust in verses 3-5. He reminds himself of the character and position of God. He is holy, and He is enthroned with power. He also reminds himself of how God has delivered His people in the past. Second, in verses 6-8, David complains that the people are against him. He has become a social outcast. Again in verses 9-11, there are elements of trust among the laments. Third, strong metaphors are used to describe the physical wasting away of the psalmist in verses 12-18. The picture brings to mind a dying man in a desert wasteland among his enemies. Again a plea of trust comes in verses 19-21. It is a cry for God to come near and rescue him.

The second part of the Psalm can be seen as an answer to the prayer in verse 19-21. The Lord brings vindication and victory. Now the psalmist will lead the people in praise. In verse 27-28, the promise to Abraham concerning the nations is developed. They will come and bow before the Lord as well. All peoples will praise the Lord. When we read this and other Psalms that describe the suffering king as a part of the book of Psalms, certain themes emerge. God’s chosen ruler in Psalm 2 is understood more fully. He is a suffering servant. These themes help us interpret the suffering of Jesus Christ in the New Testament. What does the messianic king look like? He will be one who suffers before entering His glory.

It is no mistake that Jesus quoted this Psalm on the cross. He was indeed forsaken by the Father as he bore our sin on the cross. Through His suffering, He enters into glory. This becomes more apparent when we look at Hebrews 2:12. Psalm 22:22 is quoted. The author of Hebrews explains that Jesus, the author of our salvation, was made perfect through suffering. When he quotes this part of the Psalm that begins with the king leading the congregation in the praises of God, we must think of the Psalm in its entirety. Jesus fulfills Psalm 22 as the suffering King who is ultimately vindicated and victorious.

When we suffer, we can learn from the psalmist. We should look upon God recognizing His holy character and position of power to save us. We should remember how He has delivered those who trusted Him in the past. We should call out to Him when He is far off. As those who live in the light of the New Testament, we have an even greater hope. Jesus, who suffered to enter His glory, saves us. We can trust him as he leads us to praise God. God is able to deliver us when we suffer. Even if we suffer unto death we know that King Jesus has won the victory over death and the grave and will lead us in His glory.

Audio from this week’s lesson: Psalm 22

~TWM

The tension of a dual kingship runs throughout the psalter and specifically here in Psalm 24. Though David rules over Israel as king, he only does so on the basis that he has been established as such by Israel’s true king, the Lord God himself. As David writes, he is clearly aware of the source of his own seat of power.

In verses 1 and 2, David harkens back to the beginning of time, recalling the words of Moses from Genesis 1 in order to celebrate the Lord God as the creator of all that exists. This creation theme is picked up throughout the rest of the psalter, acknowledging that God will redeem that which he has created (Psalm 89:8).

In verse 3 the psalm shifts from the ends of the earth to the focal point of Mt. Zion. David asks, “Who shall ascend the Hill of the Lord? And who shall stand in his Holy Place?” The answer is clear: only he who has clean hands and a pure heart. Clearly, if one seeks to travel this path, his life must be marked with obedience. Indeed, all of humanity will fail to achieve this righteous standard. Only in Christ is the type of perfect obedience sought after here in Psalm 24 made possible. King Jesus will ascend the hill of the Lord, and by his grace a trail of his captives will follow behind him (Ps 68:18).

The psalm closes remembering the Exodus, the deliverance of the people of Israel from the land of Egypt by the mighty hand of the Yahweh. In the past, He has proved himself faithful to deliver his people, and on this basis, all of humanity shall anticipate his future deliverance. This King of Glory who has created all that exists, who has redeemed his people in the past, will assuredly redeem the rest of humanity and the rest of his creation.

Audio from this week’s lesson: Psalm 24

~TDG

Hey everyone! We have had Henry home now for three weeks and it has been a bit of a whirlwind! The adjustment from one child to two has been interesting to say the least. We take it one day at a time and sleep when we can. All in all, we are so thankful that the Lord has given us a healthy daughter and now a healthy son, it is such a blessing! Henry was born Friday the 13th and was just shy of 9 lb. He came out hungry and has been a champion eater since. If you wanted to catch a glimpse of him you could go down to the nursery at church and look for the baby with the head full of black hair. We are still trying to figure out where it came from. Although Rachel and I mostly look forward to sleeping again, we also are excited to build into Georgia and Henry godly character and a deep love for the Lord. This is all a huge adventure for us! The Marshmans

This “Psalm of David” (see superscription) praises Yahweh the Lord for His creation in general and for the role He has given man in particular. The reason for this role given to “man” and “the son of man” is said to be “Because of Your adversaries/To make the enemy and the revengeful cease” (2b). For David, it is this exalted status of the “son of man” over creation and over God’s enemies that causes him to declare (both at the beginning and end of the song), “Yahweh, our Lord,/How majestic is Your name in all the earth” (vv. 1 and 9). As those redeemed for the purpose of being God’s true humanity (something they never quite lived up to), Israel was to rule over creation as a new Adam, and they were to rule over God’s enemies as well. In performing these tasks the name of Yahweh was made great among the nations.

For those weeping by the rivers of Babylon (see Psalm 137) in exile, however, it did not seem as if Yahweh’s name was being made much of in all the earth. In fact, the names Baal and Marduk (Babylonian gods) were probably on the ascendancy. The words of Psalm 8, then, would have been sung in bitter-sweet anticipation of redemption and the restoration of a proper world order; one in which “the enemy and the revengeful cease” (v. 2) and “the son of man” is seen once again as he who is crowned “with glory and majesty” (v. 5). This hope is precisely what is seen in a similar song of Asaph, when he pleads, “Let Your [the Lord’s] hand be upon the man of Your right hand,/Upon the son of man whom You made strong for Yourself./Then we shall not turn back from You;/Revive us, and we will call upon Your name./Yahweh God of hosts restore us;/Cause Your face to shine upon us, that we may be saved” (80:17-19).”

Israel had to wait many years before the creation and God’s enemies began to be placed once again under the feet of the “son of man.” Even after the return of a remnant to the land under Ezra and Nehemiah, they were still under the rule of an enemy nation (Persia). In many ways, we still today (as the author of Hebrews states after quoting a large section of Psalm “do not yet see all things subjected to him [that is, man/the son of man]” (Heb. 2:8). But, as the author goes on to say about Psalm 8’s fulfillment, what we “do see” is “Him…namely Jesus” (v. 9). In Jesus there is one son of man—the Son of Man—who even now is crowned with glory and honor, and who is even now “waiting…until His enemies be made a footstool for His feet” (Heb. 10:13).

Jesus is humanity as it was meant to be, and more. And beyond that, He plans to “bring many sons to glory” (Heb. 2:10). Take courage sons of men, “The God of peace will soon crush Satan under your feet” (Rom. 16:20).

Audio from this week’s lesson: Psalm 8

~DGG

Like all scripture, Psalm 2 should be interpreted with a view to its immediate context, its place in the unfolding plan of God, and its place in the canon of scripture. After analyzing these three areas, applications can be drawn from the Psalm.

Psalm 2:7 says, “I will proclaim the decree of the Lord: He said to me, ‘You are my Son; today I have become your Father.’” The early church interpreted this as a statement made by God the Father to God the Son in eternity. However, when the psalm is compared to the Davidic Covenant in 2 Samuel 11 and 1 Chronicles 17, the similarity in the language makes a strong argument for viewing Psalm 2 as a reflection on the promises to David and his lineage in the covenant. Therefore, this Psalm would remind the reader that God had promised to make David’s house great and establish him as His chosen king.

When we consider that the book of Psalms was compiled under inspiration after the exile and that Psalm 2 serves along with Psalm 1 as an introduction to the Psalter, our reading of the Psalm becomes more full. In this post-exilic time, there was no Davidic king ruling on the throne. Therefore, this Psalm must be seen as a Psalm of hope and trust in the promises of God. The Israelite community reading the book of Psalms would be reminded that God would keep His promises to David. They could look to the future with a hopeful faith in the promises of God.

Psalm 2 ultimately finds fulfillment in the New Testament in the coming of Jesus Christ. Psalm 2 is quoted directly four times in the NT, Acts 4:25-26, Acts 13:33, Hebrews 1:5, and Hebrews 5:5. The common theme in these texts is the appointment of Jesus as King. Jesus is Lord by virtue of who he is (the eternal second person of the trinity) and by what he does (his victory on the cross) (cf. Rom. 1:3-4). This Psalm and the Davidic covenant could only be fulfilled by Jesus Christ in its fullest sense, for only a king who lives forever can have a kingdom and a throne forever (2 Sam. 7:16).

Having examined Psalm 2 in these three contexts, we can understand how we should apply it today. Acts 4:25-26 helps us understand one application of this text. When the early church faced threats and persecution, they prayed quoting this Psalm and asked for boldness to share the faith in the face of persecution. We too can read this Psalm and take confidence as we share our faith. Also, this Psalm is a strong missions text. As we go out to the nations, we can have confidence that the rule of Christ will be realized over all peoples.

Audio from this week’s lesson: Psalm 2

~TWM

The book of Psalms, like any other book of the Bible, must be interpreted with a view to its place in the overarching storyline of Scripture if one is to grasp its full significance. While each Psalm is, in a sense, a self-contained literary work, the book of Psalms is not merely a collection of disparate poems, strung together without rhyme or reason. Neither is the book itself without particular salvation-historical significance in relation to the other books of the Bible.

A study of the Psalms reveals that the book was given its final and canonical form during the post-exilic era. Included are songs as early as that of Moses (Ps. 90) and as late as that of the exiles who “sat down and wept” “by the rivers of Babylon” (Ps. 137:1). The latter reveals the book’s post-exilic arrangement, meaning that the first people to actually use the Psalter to which we now have access were those who were either suffering in exile at the hands of the Babylonians, or by those who had returned to Judah under Persian rule (making them in effect exiles in their own land). When this is understood, the strong Messianic overtones of the Psalms may be read with a greater sense of the urgency with which they were first sung. Post-exilic Jews were anticipating God’s return to His people, His defeat of their enemies, His reestablishment of the Kingdom of Israel, and His reinstatement of Israel’s Davidic king. It is no wonder, then, that these themes dominate the Psalter.

That these themes are important for the book as a whole may be seen in the fact that they appear in the first two Psalms, songs that serve as a programmatic introduction to the book. Psalm 1 distinguishes between the righteous and the wicked. There is “the assembly of the righteous” (v. 6, a reference to Israel) and there are “sinners” (v. 6, a reference to enemy nations and those within Israel who rebel against Yahweh). Psalm 2 then asserts God’s sovereignty, His choosing of Israel, and a warning to the nations to pay homage to Israel and Israel’s God lest they be destroyed by the true King.

In singing through the Psalter, a post-exilic Jew would recount the glory days of the Kingdom under David and Solomon and God’s deliverance in times past. He or she would also sing of their present distress and need for deliverance in the present, and look with great anticipation to the day when God would, once again, place His King on Israel’s throne. It should come as no surprise that when this King arrived, His followers appealed to these songs frequently as testimony to the fact that God’s promises were being fulfilled. The One of whom Israel sang had appeared. The Son of David had come. The object of Israel’s praise had taken on flesh and blood.

Audio from this week’s lesson: Overview of the Psalms.

~DGG

Before turning from this study of Genesis toward the book of Psalms next week, we conclude the closing 13 chapters (37-50) with a brief summary and analysis of the life of Joseph, a key figure in the history of Israel and in the fulfilling of God’s promises to Abraham.

After telling his brothers of a dream he had in which all of their sheaves bowed down to his sheave, his brothers began to hate him (37:7). A similar dream involving his parents would lead to a rebuke by his father (37:9). The animosity that these events developed resulted in Joseph’s brothers selling him into slavery to Midianite traders who would eventually turn Joseph over to Potiphar (37:46). Once in Potiphar’s hands the Lord would prove to be with Joseph as he found favor in the eyes of this new master, eventually setting him in charge of his entire estate (39:3). His success with Potiphar would not last long, however, after the wife of Potiphar lied in regards to Joseph’s ill-treatment of her (39:17). The lies of his wife would lead Potiphar to having Joseph thrown in jail. Now in captivity a second time, the Lord would prove to be with Joseph yet again, allowing him to find favor in the eyes of the chief jailer, and eventually in the eyes of Pharaoh himself. With the favor of Pharaoh, Joseph was set in charge of the entire land of Egypt (41:41). A famine in the land would eventually place Joseph’s brothers at his service, marking the fulfillment of Joseph’s dreams envisioned in chapter 37. However, Joseph would not subject them to the same treatment with which they had subjected him when they sold him to slavery; rather, he would show them mercy (Gen 50:19-20).

Gen 50:20 serves as a crucial text in the unfolding plan of God. In the person of Joseph exists an individual who had been sold into slavery, slandered, and imprisoned; however, none of these evil events would prove to be his end. Instead, according to Joseph, all that has happened to him, including the evil committed against him by his brothers, was completely in line with the sovereign purposes of the Lord: “As for you, you meant evil against me, but God meant it for good, to bring it about that many people should be kept alive, as they are today” (50:20) Joseph’s rise to power now meant that the nation of Israel would be sustained even through a severe famine in the land. In this closing chapter of Genesis, indeed, it would have been evident to the original hearers that the Lord God alone is responsible for the perseverance of their nation and would serve as a guarantee that He would bring about his promises to Abraham. To us, as well, we who find our identity in Jesus Christ may rest in knowing that the God of the patriarchs is our God as well. The faithfulness he has shown to these of old, he shows all the more today to those who find themselves heirs of Abraham in Christ Jesus.

Audio from this week’s lesson: Genesis 37-50.

~TDG

The Bible displays the life of Jacob and the patriarchs without cleaning up their faults and shortcomings. This shows that God works through sinful men to bring about his righteous purposes. We continue to look at the life of Jacob this week in Genesis 28-36. A key element in this section of Genesis is the change that takes place in Jacob.

In Genesis 28:20-22 Jacob responds to God’s promises at Bethel without much humility. The heel grabber and deceiver wishes to maintain his control. He basically makes a deal with God by saying, “If God will be with me and will watch over me on this journey I am taking and will give me food to eat and clothes to wear so that I return safely to my father’s house, then the Lord will be my God and this stone that I have set up as a pillar will be God’s house, and of all that you give me I will give you a tenth.” (vs.20-22) However, as Jacob’s story unfolds we will see a change in him.

Chapters 29-30 recount the interesting story of how Jacob works for seven years to earn Rachel, is tricked by his father-in-law receiving Leah, works another seven years for Rachel, and ultimately prospers greatly. The birth of many children is the beginning of God’s fulfillment to make Jacob into a great nation. In Chapter 31-32, Jacob leaves Laban to reenter the land. Upon hearing that Esau is coming to meet him, Jacob prepares for the worst and devises a plan to protect his family.

In Genesis 32:22-32, after sending his family and possessions across the ford of the Jabbok, Jacob has a life-changing encounter with God. Jacob wrestles with a man until daybreak, and will not let him go until He blesses him. Jacob’s name is changed to Israel, and after the encounter Jacob realizes that he has wrestled with God.

In chapter 33, Jacob meets Esau. Though he dreads meeting the brother who threatened his life years before, the reunion is a happy one. The two are reconciled to one another. It is also clear in this passage that Jacob has changed since he left the land. Three things point to this. First, he goes out first to meet Esau putting himself in the most danger. Second, he makes restitution to Esau by giving him a gift to win his favor. Third, he attributes all that he has, his children and his possessions, to the grace of God.

If chapter 33 is a highpoint for Jacob, chapters 34-35 are a low point for his sons. These chapters explain the remarks that Jacob makes about is sons in Genesis 49. Again, we see in these stories the unlikely people that God uses to bring about his purposes. Genesis 36 gives Esau’s genealogy. Next week, we will turn to the final chapters in the book of Genesis in the narratives about Joseph and his role in the fulfillment of God’s purposes.

At least two things can be learned in the life of Jacob. One, God takes the initiative in fulfilling his purposes and in keeping his promises. This would have given hope to Israel as they prepared to enter the Promised Land, and it gives us hope now in Jesus Christ. We know God is trustworthy. Two, God uses unlikely people to accomplish his purposes. Jacob and the other patriarchs are flawed and sinful. Jacob met God and was changed. Later he could attribute all things to God’s grace. We are also sinful and need to be transformed by God’s grace. Further, we should not count unlikely candidates out of God’s purposes. If we do, we fail to recognize the power of God.

Audio from this week’s lesson: Genesis 28-34.

~TWM

Jeni was born February 5, 1983. Her parents divorced when she was young, and she and her mom moved in with her grandparents. She grew up very close to her grandparents, so she was devestated when her grandmother passed away the day before the Senior prom. Jeni moved away to college that next Fall, but she was very depressed. She had made the college dance team, and one of the girls on the dance team shared the Gospel with her. Jeni had heard it all before, but there was something different about hearing the Gospel that time; there was so much hope offered in a time when she was at rock bottom. Jeni wrestled with the idea of God for about a year. She tried partying away the pain with her new college friends, but it never made her feel any better. On the one year anniversary of her grandmother’s death, Jeni helped plan a party in the dorm, hoping to forget the grief. The next morning, she felt more depressed than ever and finally gave her life over to Christ, begging him to fix the pain. Jeni moved home from college that summer and began waiting tables at Chili’s. Her trainer at Chili’s turned out to be a Christian and became a wonderful discipler. Jeni was baptized on October 13, 2002.

Brice and Jeni were both part of the college Sunday school class at Houston’s First Baptist Church, and they met during a local mission project. They began dating during the Fall of 2003 and got engaged June 2004. They were married May 21, 2005. They both were still finishing up college at the time. Jeni graduated from the University of Houston in 2006 with a degree in history and journalism. Brice graduated May 2007 with his degree in mechanical engineering. They moved up to Louisville for Brice to pursue Seminary in July 2007. They both love board games, beaches and their Beagle, Calvin.