Psalm 25:1-11

You may have noticed that many Psalms have 22 verses – Psalm 25 today, Psalms 33, 34 later this month; Psalm 119 much later with 176 verses is actually 8 x 22. When you see a Psalm with 22 verses, it is typically the case that each verse begins with a different letter of the Hebrew alphabet, which contains 22 letters. These Psalms are known as “alphabetic acrostics”; sometimes the verses begin alphabetically in order while other times the letters are scrambled, but each is used. FYI.

Today is another of David’s laments. What is he lamenting? Often he is sorry for his own sins – see verses 7 and 11b today. Other times he is sorry for the sins of the nation Israel. Most often in these laments David is sad, lonely, and afflicted (Ps. 25:16-18 tomorrow). But an unusual item appears in today’s Psalm in verse 11a: For your name’s sake, O LORD… (see also v. 7b). David is concerned for God’s reputation, occasionally reminding God of His promises of compassion, mercy, and forgiveness (vv. 6-7), but also reminding God of how Israel’s enemies will regard Him when they win victories over Israel.

David’s laments are not simply “pity party” times in his life, whining about how things are going. Although it may not be going well for him, David’s desire is to grow closer to God. That’s why we’ll find praise (vv. 9-10), repentance (noted above) and thanksgiving in all his laments. David offers us a good model for our own prayer life when times are difficult.

Psalm 24

I think context helps for us to understand or even embrace Psalm 24. I saw at least four contexts that helped me to look at the Psalm differently each time I read it.

My first context was simple enough – all of us joining one another at church on Sunday mornings. Who may ascend onto the hill of the LORD? And who may stand in His holy place? … He will receive a blessing from the LORD and righteousness from the God of his salvation. (vv. 3, 5) Simple enough – just transferring Old Testament verses to our New Testament times. And yes, I left out the requirements for entry in verse 4. 😊

The second context is, I think, the most obvious, when the Ark of the Covenant was brought to Jerusalem. See II Samuel 6. This Psalm could have been written for that specific occasion or as a celebration of the memory of that occasion, possibly at some fixed time every year.

A third context came from one of my Study Bibles, a context that I’ve never thought of on my own, that the church has long used this Psalm to celebrate Jesus’ ascension into Heaven, into that holy heavenly sanctuary, there to reign for all time.

Finally, the fourth I thought on my own, so maybe it’s valid, maybe not. I thought of the crowd singing this Psalm on Palm Sunday, to the true King of Glory ascending the hill as He approached the Temple at Jerusalem: Lift up your heads, O gates! And be lifted up, O ancient doors, that the King of glory may come in. Who is this King of glory? The LORD, strong and mighty, the LORD, mighty in battle! Lift up your heads, O gates! And lift them up, O ancient doors, that the King of glory may come in. Who is this King of glory? The LORD of hosts, He is the King of glory! (vv. 7-10) Even if the crowd did not sing this Psalm back then, we can surely sing it ourselves today!

Psalm 23

Back to the Psalms! After a month and a half of Job – all of February and half of March – we now move back to the Psalms through March and all of April. Thank you, John, for your wonderful, enlightening leadership of Job. I can’t even begin to lead our group through Psalms the way you took us through Job. Well done, good and faithful servant!!

Today, Psalm 23. What an intro for us to get back to the Psalms  – probably the most well-known of all the Psalms! Certainly (my guess) the most memorized of all the Psalms and the one most often taught in Sunday School classes! The one so often pictured in art and possibly the one most often referenced or alluded to in the New Testament. See especially John 10.

Although the Psalm is about a shepherd guiding and tending his flock, Christians typically see Jesus, the Good Shepherd in these verses. A couple of specific translations lead to this outcome. In verse 3 “paths of righteousness” could also be translated “right paths”. And in verse 4 “the valley of the shadow of death” could also be translated “the valley of deep darkness”. These alternate translations speak more clearly of a shepherd tending his flock. However, our most well-known translation of this Psalm, the King James Version used the translations first quoted above and we quickly see the Good Shepherd in this Psalm.

Finally, verse 3b struck me: “…for His name’s sake.” It’s easy for us to glide over these four words, just as we can miss their meaning in our confessional rite, For the sake of Your Son Jesus Christ, have mercy on us and forgive us; that we may delight in Your will, and walk in Your ways, to the glory of Your Name. And at other places in our Sunday worship… This brings me to one question – suppose we translate those four words above as “for His reputation”? Is Jesus’ reputation riding on all that we think and do? Might make us to act differently…!!

Job 42

Then Job answered the LORD and said:
“I know that You can do all things,
and that no purpose of Yours can be thwarted.
‘Who is this that hides counsel without knowledge?’
Therefore I have uttered what I did not understand,
things too wonderful for me, which I did not know.
‘Hear, and I will speak;
I will question you, and you make it known to me.’
I had heard of You by the hearing of the ear,
but now my eye sees You;
therefore I despise myself,
and repent in dust and ashes.”

Job 42:1-6

Job (nearly) quotes what the LORD said in Job 38:2-3, now fully recognizing that he has been wrong. Previously, he had known about God; now he has encountered God and can begin to truly know God Himself. And with that Job finally relents — and repents.

Note that the LORD has not offered Job any kind of explanation for his plight. He has provided no answer to Job’s “Why?” That may leave us somewhat unsatisfied, but that is our own arrogance speaking. Job, on the other hand, repents. And that helps confirm the sincerity of Job’s repentance. That is, had God presented a “rational explanation” and justification for Job’s suffering, it would have been a concession to Job’s pride. Job then could have continued in that pride, saying, “See? I got God to explain himself.” And that would have left Job (and us) in a noxious state, entirely contrary to God’s loving purpose. So God gives no such explanation, allowing Job’s repentance — and redemption — to be complete.

The LORD then turns to Eliphaz, Bildad, and Zophar and says that His anger burns against them because they have not spoken of [Him] what is right, as [His] servant Job has. (Job 42:7-8) Earlier, when the friends were speaking, we referenced these verses to help us discern that what they said was off base. And now they get to see that for themselves. Nothing in the text says this, but I imagine that while God was speaking to Job, the friends were all nodding in smug agreement, gleeful that Job was getting his comeuppance — and now they are shocked to find out that they are the ones who have been wildly out of line, and that Job is the one that God says is to pray for them, and that his prayer will be accepted. Talk about a dressing-down!

Not only does God say that the friends had not spoken rightly, but He says that Job has spoken rightly. Yet Job was clearly in the wrong in accusing God of injustice. So what did Job say that was right? God does not spell that out, so we are left to ponder Job’s words in the light of the whole of Scripture, relying on the Holy Spirit to discern truth from error.

And finally we get to the fairytale ending, “And they all lived happily ever after.” (That’s my paraphrase of Job 42:10-17.) And that makes us feel all right about the whole thing. But what if this movie had an “alternative ending”? What if God decided to leave Job in his suffering? What if Job had no more children, and his siblings didn’t return but continued to reject him? What if Job died in his miserable condition and in poverty? Would that change anything for us? Would we come away with a different understanding of God? I’d like to suggest that if we need this “happy ending” to feel OK about God, then we probably need to read Job again…

Job 41

Following on His description of Behemoth in Job 40:15-24, God presents Leviathan for Job’s consideration. Neither Behemoth nor Leviathan can be identified as any currently existing animal. Some have proposed the hippopotamus for Behemoth and the crocodile for Leviathan. However, barring excessive poetic license by God, the descriptions in Job clearly do not fit those animals — or any other nonextinct species. Hence, others have suggested dinosaurs or even mythical monsters. (Frankly, Godzilla seems like a pretty good fit for Leviathan to me!) Ultimately, it does not really matter what particular creatures Behemoth and Leviathan might be. What matters is that Job knows what God is talking about. And if Job cannot control either of these creatures, he has no business challenging their Creator.

I find it interesting that in His entire discourse, God has not spent much time speaking directly about Himself. Instead, He has put Creation on display as sufficient evidence to make His point. Of course, we (and Job) are part of that Creation, and although we are made in God’s image and He gave us dominion over the earth, we are nonetheless small — even miniscule — in relation to some other parts of Creation. In physical strength, we are no match for Behemoth or Leviathan (or any number of other animals). In scale, the whole earth is but a speck in the universe — much less any one of us! We would do well, therefore, to ponder creation, and from it to learn to worship our Creator. The heavens declare the glory of God, and the sky above proclaims His handiwork. (Ps. 19:1) The heavens declare His righteousness, for God Himself is Judge! (Ps. 50:6) For His invisible attributes, namely, His eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. (Rom. 1:20) Yes, let’s take a good look at Creation and marvel at our awesome God!

Job 40

Shall a faultfinder contend with the Almighty?
He who argues with God, let him answer it.

Job 40:1

With that, God pauses for a moment and challenges Job to prove himself. This is the moment that Job has been waiting for. This is his opportunity to set forth his case and clear his name. It is also his chance to fall on his face and repent. So which will it be?

Behold, I am of small account; what shall I answer you?
I lay my hand on my mouth.
I have spoken once, and I will not answer;
twice, but I will proceed no further.

Job 40:4-5

In other words, he has said what he has said, and that is enough. He is not going to venture further. I guess Job recognizes that he is a bit overmatched…but he doesn’t yet retract anything! Stunning! After all that God has already said, Job is only mildly humbled; he still maintains his position. And so, in a tremendous display of patience, mercy, and grace, the LORD continues:

Dress for action like a man;
I will question you, and you make it known to me.
Will you even put me in the wrong?
Will you condemn me that you may be in the right?

Job 40:7-9

Verse 7 is a repeat of Job 38:3 (so here we go again!) and verse 8 goes directly to the crux of the problem, that Job, in his self-justification, is condemning the all-righteous God. God’s challenge continues:

Have you an arm like God,
and can you thunder with a voice like His?
Adorn yourself with majesty and dignity;
clothe yourself with glory and splendor.
Pour out the overflowings of your anger,
and look on everyone who is proud and abase him.
Look on everyone who is proud and bring him low
and tread down the wicked where they stand.
Hide them all in the dust together;
bind their faces in the world below.
Then will I also acknowledge to you
that your own right hand can save you.

Job 40:9-14

When Job can do what God does, then God will acknowledge that Job can save himself. (But until then, maybe not…) The same, of course, is true for us. That is, we have no hope of saving ourselves. We are utterly in need of a Savior. Wretched man that I am! Who will deliver me from this body of death? Thanks be to God through Jesus Christ our Lord! (Romans 7:24-25a)

Job 39

God continues His questioning of Job, drawing examples from the animal kingdom to illustrate God’s superior knowledge and wisdom. He asks about mountain goats, wild donkeys, wild oxen, ostriches, horses, hawks, and eagles. God, of course, knows everything there is to know about all these creatures, for He is their Creator and Sustainer. Job is not…

…And neither are we. Nevertheless, I can hear the modern zoologist — totally missing the point — standing up and declaring that he does know when mountain goats give birth and he has observed the calving of the does. (v. 1) Golly! But was he there when the first mountain goat came to be? Don’t get me wrong. I think science is great, and we should pursue scientific discoveries and knowledge with gusto. The knowledge we gain should inspire even greater awe and worship of our marvelous Creator. But in pride our modern society tends to pit science against faith, arrogantly rejecting even the existence of God in the name of science. Hogwash! Their rejection of God has nothing to do with science; it has everything to do with human will. Perhaps a direct encounter with God (like Job is getting here) might change their perspective…but I doubt it. (See Luke 16:19-31.)

Job 38

Job has repeatedly complained that God has been silent. He wants his day in court, an audience with the Judge, so that he can present his impeccable record and stupendous case before Him. Be careful what you wish for, Job! Today God shows up and breaks His so-called silence:

Who is this that darkens counsel by words without knowledge?
Dress for action like a man;
I will question you, and you make it known to me.

Job 38:2-3

With this, God begins to put Job in his place, and it sets the tone for the entire chapter (well, actually, for all of Job 38-41). God proceeds to do exactly as He says here, asking a series of (somewhat rhetorical) questions and challenging Job to answer:

Where were you when I laid the foundation of the earth?
Tell Me, if you have understanding.
Who determined its measurements—surely you know!

Job 38:4-5a

And that is just the beginning. The whole chapter continues in the same vein, forcing Job (and each of us) to recognize that God has done (and continues to do) what Job (and we) could never do, that God knows what Job (and we) could never know. God is from eternity, and we are not. God is the Creator, and we are not. God directs the entire universe, and we do not.

Any time we start thinking we know better than God, these chapters are a good place to turn to remind us that maybe we don’t really know what we’re talking about. Even if we don’t think we’re smarter (or better) than God, most of us (at some point or another) may think we’re smarter (or better) than everybody else, in which case these chapters are still good to read to take us down a notch or two.

One good thing about Job 38-41 is that we know this is now God speaking, so we can implicitly trust all He says. We do not need to figure out what might be right and what might be off track. We do not need to wonder about the speaker’s motivation or ignorance or mistaken understanding or warped worldview. That doesn’t mean everything God says is straightforward or that the ancient word pictures are necessarily easy for us moderns to understand, but at least we do not need to filter any of it out as potentially suspect. So stay tuned for the next few chapters, and listen to God Almighty speak.

Job 37

Elihu completes his discourse today. He again extols God’s great power proclaimed in creation and in His command of the weather. (Job 37:1-13) Whether for correction or for His land or for love, He causes it to happen. (v. 13) I find it very interesting that Elihu would list love as one of God’s motivations for causing various weather events. We may know that love is primary with God, but it is not intuitively obvious from observing extreme weather…

Elihu goes on to say, Hear this, O Job; stop and consider the wondrous works of God. (v. 14) Elihu challenges Job to recognize his own limitations and that he is no match for God. (Job 37:14-20)

Elihu has taken quite a few words to get here, but he summarizes and concludes his argument rather succinctly:

The Almighty—we cannot find Him;
He is great in power;
justice and abundant righteousness He will not violate.
Therefore men fear Him;
He does not regard any who are wise in their own conceit.

Job 37:23-24

Job 36

Elihu continues, saying, Bear with me a little… 🙂

In Job 36:5-16 Elihu reminds Job of God’s wisdom and how He deals with the wicked, the afflicted, the righteous, and kings. He declares God’s justice and His righteousness in dealing with men. He says that God opens their ears to instruction and commands that they return from iniquity (v. 10), graciously giving men every opportunity to repent. Importantly, he says that God delivers the afflicted by their affliction and opens their ear by adversity. (v.15)

Then in Job 36:17-23 Elihu again focuses on Job, recognizing that judgment has come on Job, so Job needs a better response and should stop doing the things he has been doing: Beware lest wrath entice you into scoffing… (v. 18) Do not long for the night… (v. 20) Take care; do not turn to iniquity, for this you have chosen rather than affliction. (v. 21) God is in the right and has been trying to teach you, Job, so listen up and stop insisting that He is wrong. (vv. 22-23)

In Job 36:24-33 Elihu turns his attention back to God, telling Job to [r]emember to extol His work (v.24) and again describing God’s greatness as displayed in creation.

Elihu consistently defends God’s character, insisting that God is inherently right, and that anyone saying otherwise (i.e., Job) is wrong. Unlike the “friends” he does not accuse Job of some gross prior iniquity, but he does see that Job’s pride has led him down a false path. He therefore urges Job to reconsider his arguments, to turn away from his position in humble repentance. We would do well to listen.