Craig Cooper

The book of James is historically understood to have been written by a brother of Jesus around 60AD. Both Paul and James deal with the topic of faith. It can be said they come at it from two sides of the same coin. Paul, in Romans, answers the question, how is salvation acquired? The answer is by faith alone. James answers the question, how is genuine Christian faith recognized? The answer is by its fruits. Though Paul clearly instructs us in Romans that salvation is by faith alone and not by good works (Romans 3:28), James clarifies that good works will follow genuine faith (James 2:14).

The most important thing in your life, and the greatest gift to others, is your personal relationship with Jesus Christ. Therefore, James first deals with the duty of self-care in the things of God then deals with our relationship with others. The truth is that before we care for others, we must look after ourselves. You know the whole flight attendant’s spiel, “put your oxygen mask on first, before helping others.”

James begins with a customary greeting. He writes, “James, a servant of God and of the Lord Jesus Christ, to the twelve tribes in the Dispersion: Greetings” (James 1:1). He uses Old Covenant language dealing with Israel to address the Church that is under the New Covenant. Therefore, James writes as a humble servant of Christ and His Church to fellow believers scattered due to persecution, instructing them with practical counsel on how to follow Christ amidst all the circumstances of life. As a result, he proceeds to write not merely about what Christians should do but how they are to go about doing it.

James first writes about three practical principles on how to benefit from trials. He writes, “Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing” (James 1:2-4).

The first principle is to count it all joy when you meet trials (v. 2). Let’s be honest. Trials are seldom met with joy. However, James does not instruct us to face trials with mere joy but with all joy. In other words, our joy in such situations is not to be contrived or forced out of some spiritual obligation. Rather, our joy should be genuine, with the awareness of the truth that the trials that come from living in this world can bring maturity.

The word translated for trial is often translated as temptation. For instance, Paul writes, “No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation He will also provide the way of escape, that you may be able to endure it” (1 Corinthians 10:13). With this in mind, we can face trials with hope and joy.

The Bible describes life as hard and difficult, even for believers. Christ’s path led to the cross. Yet, he trod this path with joy. How? The Hebrews writer tells us when he writes, “for the joy that was set before Him endured the cross, despising the shame, and is seated at the right hand of the throne of God” (Hebrews 12:2). Christ found joy heading towards the cross because he knew it had a glorious destination, our salvation, and His eternal glory. The truth is that we may not always know the reason for trials, but we can be confident in our decision to trust Christ amidst them.

The second principle is to grant the testing of your faith to produce steadfastness (v. 3). God is not the author of evil, suffering, or trials, but He has a glorious capacity to use them for our good and His glory (Romans 8:28). The word testing in verse three literally means proving. God invites us to trust Him with our very selves and, in return, realize that the testing of our faith is for our good, developing steadfastness in our lives. It’s only by meeting and passing life’s tests that faith grows in steadfastness or strong consistency.

The third, and final principle, is to allow the work of steadfastness to make you perfect and complete, lacking in nothing (v. 4). This is a journey of growing and becoming. Paul writes, “Not that I have already obtained this or am already perfect, but I press on to make it my own, because Christ Jesus has made me his own. I press on toward the goal for the prize of the upward call of God in Christ Jesus” (Philippians 3:12, 14). As the church, God calls us to grow and mature, becoming more and more like Christ, which is our present target, and as we’re maturing will experience its future fulfillment when we see Christ face-to-face. When we believers allow steadfastness to have its perfect work in our lives, we’ll grow to become more and more like Jesus – being perfected, maturing, growing onward to completion, perfect in every way, lacking in nothing, deficient in nothing, wanting nothing.

Trials are life’s hidden rocks that either lead us to personal disaster or serve as stepping stones to glory. Life is often not fair. The victories in the Christian life are not always obvious. But we can be sure of this, ultimate victory is ours in Christ. As we are faithful, steadfast, all of heaven awaits us in the victory circle.

Are you receiving the benefits of trials? Are you counting it all joy when you meet trials? Are you granting the testing of your faith to produce steadfastness? Are you allowing the work of steadfastness to make you perfect and complete, lacking in nothing? Don’t miss this. Our Lord wants us to experience the full enjoyment of our salvation. Won’t you take the next step God’s calling you to take with Him by His strength, power, and leading? Soli Deo Gloria (Glory to God Alone)!

Over the years, I have heard people comment about the different “types” of Christian churches. Statements like, “I don’t see how there can be such differences among those who worship the same God.” I get the confusion. Yet, God shows His creative brilliance in variety. After all, there are over 16,000 known species of bees. Therefore, I don’t consider differences between church structure, worship style, or ministry offerings as negative but demonstrative of God’s desire to reach the various peoples of the earth, utilizing different ways and approaches.

Where Christian churches are to be united is in Christ and our right understanding or belief, what the New Testament calls “sound doctrine” (i.e., 1 Tim 1:10; Titus 1:9; 2:1). Orthodoxy properly reflects in summary form all the scriptures by which the church is therefore bound to believe and obey. Such sound doctrine is defined in the early church creeds as well as confessions and statements of faith.

What differentiates church types or denominations is not the essential or major doctrines of scriptural teaching but minor doctrines or nonessentials. An example of a major doctrine is Jesus Christ’s Deity that He is actually God. An example of a minor doctrine would be how a person is baptized in water after they believe in Jesus Christ. The Person of Christ and the authority of Scripture are of utmost importance, while the particular way a person receives water baptism is not that crucial.

The early church wrestled with the question of major doctrines. The church was spreading like crazy. Gentiles were coming to Christ in great numbers. A question began to arise about whether or not a Gentile had to become a Jew in order to be saved. Questions developed about how they needed to behave befitting the name or gospel of Jesus Christ, also known as orthopraxy. We call this first recorded gathering of early church leaders the Jerusalem Council, which occurred in 51 AD, about fifteen years after Christ’s ascension. The account is found in Acts 15.

What was the outcome of the Jerusalem Council? It was determined that Gentiles did not have to become Jews in order to be saved. They needed to receive Christ as Savior and Lord. They needed to believe the gospel, which is the good news of Christ for the salvation of all people. The gospel is the message that the Son of God became incarnate, lived a sinless life, suffered, was crucified and buried (died), rose again (resurrected), and ascended into heaven. This is the accomplishment of salvation. Therefore, sinful human beings who hear the good news are instructed to repent of their sins and believe in Christ, where they are justified by grace (made right with God), sanctified by the Spirit (becoming more and more like Christ), united with Christ, adopted into God’s family, and baptized by the Spirit (indwelt by God’s Spirit).

The Jerusalem Council also addressed three other beliefs and practices of a genuine believer. We read, “Therefore my judgment is that we should not trouble those of the Gentiles who turn to God, but should write to them to abstain from the things polluted by idols, and from sexual immorality, and from what has been strangled, and from blood” (Acts 15:19-20). In other words, they are to embrace a belief in the “Sanctity of Worship,” “Sanctity of Sex,” and the “Sanctity of Life.” It’s important to note that the account makes it crystal clear that this was not a new directive but was part of God’s plan all along. It is, however, freshly articulated.

What was affirmed at the Jerusalem Council, and believers should affirm today, is that salvation is by faith in Jesus, not by keeping the law (works). The principle was settled that the Gentiles were not required to keep the ceremonial or civic law of the Old Testament, nor did they need to be circumcised. They were directed to “abstain from the things polluted by idols” (Sanctity of Worship). Today, our equivalence would be introducing something into worship gatherings antithetical to biblical teachings. They were also to abstain “from sexual immorality” (Sanctity of Sex). The complete disregard of the scriptural teachings on sex and sexuality is not merely a current issue but one also faced by the first-century church. Finally, they were directed to abstain “from what has been strangled, and from blood” (Sanctity of Life). The biblical understanding that life is in the blood led Jews to treat all life respectfully and with dignity. The church’s stance on the sanctity of all life is biblically rooted and historically exemplified.

These three directives teach us three things about life together in a culturally diverse church. First, we must say no to any form of cultural hierarchy that demands others’ conformity to our cultural standards before we will accept fellow believers as brothers and sisters in Christ. Further, we must say yes to mutual respect for differences. Finally, we must live out that respect even to the extent of using our freedom to forgo what is permissible in other circumstances. The differences represented by God’s church are to be celebrated and where believers are to be unified in Christ with a right understanding or belief (sound doctrine or orthodoxy) is to be held tightly. Soli Deo Gloria (Glory to God Alone)!

I recently received a great question from a friend. He did not necessarily word it this way, but “What place does obedience play in the believer’s life?” Is it like a bartering relationship where I do X and God gives Y? Is it out of fear? I am sure we can come up with numerous thoughts on the subject, but what does the Bible say?

First, we can’t earn salvation through works, and we don’t remain saved due to works. Paul writes in Ephesians 2:8-9, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.” By faith, we are saved from sin and made holy. Therefore, we can’t ever earn salvation by works (good actions).

Jesus, speaking to Nicodemus, explained, “For God so loved the world, that he gave his only Son, that whoever believes in Him should not perish but have eternal life” (John 3:16). This is the gospel in a nutshell. God gave His son by sending Him into the world and by giving Him over to death on a cross. Christians receive eternal life through faith (believing) in Christ and accepting Him as Savior and Lord. Such a full and abundant life starts now and extends into the never-ending future.

Paul writes in Romans 4:25 that “Jesus was delivered over to death for our sins and was raised to life for our justification.” Jesus paid the price for our sins on the cross. It was a debt we owed but had no personal resources (i.e., good works) to pay. Jesus did not owe it but paid it for us out of love, being the only one who could. His resurrection demonstrates that His finished work on the cross was indeed acceptable to God the Father and that those who place their faith in Him for salvation will also experience resurrection. We can’t earn salvation. We receive it by faith in Christ.

Second, not only is salvation not something we can earn, we don’t remain saved due to works or obedience. The Bible has much to say about obedience. In fact, obedience is an essential part of the Christian life. For the believer, the act of taking up the cross and following Jesus means obedience (Matthew 16:24). We obey God, in part, out of duty. God deserves our obedience. But, it is crucial to remember that our obedience to God is not only a matter of obligation but because we love Him (John 14:23). Therefore, the spirit of obedience is as important as obedient acts. Hence we are to serve the Lord in humility and love.

It would be mistaken to believe we come to salvation in Christ by faith and not continue in Christ by faith. We read in Romans, “For in it the righteousness of God is revealed from faith for faith, as it is written, ‘The righteous shall live by faith’” (Romans 1:17). God is righteous and always acts in accord with His holy character and promises to people. Because God is righteous, He condemns sin and judges sinners. The good news is that He has provided through Christ forgiveness to all who believe as well as power for living a holy life in a right relationship with Him.

The Christian life begins with faith and continues through faith. Simply stated, faith is the only way we can be in a right relationship with God. So, what place does obedience play in a Christian’s life? First, obedience demonstrates our love for God (1 John 5:2-3). It also is a practical exercise of our faithfulness to Him (1 John 2:3-6). Further, it glorifies the Lord in the world (1 Peter 2:12). Lastly, obedience opens the resources of heaven or avenues of blessing for us (John 13:17.)

Faith is what God requires of us to be saved. Genuine faith is exemplified through a life characterized by being transformed more and more into the image of Christ. Therefore, Paul writes, “We all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit” (2 Cor 3:18). When we turn in repentance and faith to look at Christ through the mirror of God’s word, we are gloriously transformed more and more fully into His image by the Holy Spirit. This reality is why I commonly explain that I know I am not what I ought to be. But, I am thankful I am not what I used to be. I am a work in progress.

Obedience allows us to express our love for God as well as enables us to reap the benefits of right living. For instance, when we tell God our needs, thanking Him for past blessings, and trusting in His workings, the peace of God will guard our hearts and minds (Philippians 4:6-7). We obediently trust, and He fills us with peace. Another example is love. When we love as Christ loves, our relationships tend to be much healthier, and even if not, we are healthier in the midst of them. We can go on and on with examples of how obedience allows us to glorify God, be blessed, and be used by Him to bless others.

We can even respond obediently when we are disobedient. We discover in 1 John 1:9, “If we confess our sins, God is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” When we divert our attention from Christ and walk contrary to His path for us, we sin. How do we get back on the right track? We confess our sins, asking for forgiveness, and God faithfully forgives us. He cleanses us, enabling the Holy Spirit to lead and work in and through us again.

Obedience is an essential aspect of the Christian life. However, works don’t save us, but those saved work for God’s glory. God’s love for us has provided us with this opportunity to enter into such a wonderful life with Him, and love ought to be our motivation to serve Him in obedience. We do this while keeping in mind that faith, not works save us, and continue in Christ, not by works, but by faith. Soli Deo Gloria (Glory to God Alone)!

Some Bible scholars have divided the book of Psalms into eight categories. One such category is the Songs of Ascent. Songs of Ascent are a special subset of songs. The word for “Ascent” refers to a pilgrimage upward – to the city of Jerusalem. The Law required Jews to make their way to the temple for certain festivals every year. These songs may have been a means of preparing the travelers’ hearts for worship – and we all know a good song can help pass the time on a long trip. All the Songs of Ascent are grouped together. There are 15 such songs from Psalm 120-134.

Psalm 121 speaks of our help coming from the Lord. Most of us have heard the saying, “When the going gets tough, the tough get going.” The question is, “Where is it they get going?” And, what do the fragile do, and where do they go? Where do we go when the storms of life hit us? The thought that leads us to Psalm 121 is that freedom does not come by denying the ultimate threats we face but through knowing the God who has conquered all things.

What does Psalm 121 speak of? Psalm 121 speaks of the threats of nature, evil, and death, and the God who is there through it all. Bible scholars have recognized Psalm 121 as a meditation due to the question raised in verse 1, “From where does my help come?” The thought of Psalm 121 moves from acknowledging the need for help (vv.1-2) to the character of that help (vv. 3-8).

We live in a culture that teaches a myth of ultimate self-reliance and self-sufficiency. We wrongly think, “I am the captain of my own fate and the commander of my destiny.” Here is a truth from Psalm 121. In life, we will face situations beyond our resources and understanding, where we need help.

What is help? Help is the admission that I need to ask someone for something beyond myself. Verse 2 answers the question, “From where does my help come” (v. 1b)? The answer is, “My help comes from the Lord, who made heaven and earth” (v. 2). We are to look to the God who spoke the world into existence, Who placed the planets in orbit around the sun, Who brings order to all of life, Who made heaven, the angels, and the world and all that dwell in it. Here is the complete truth from Psalm 121. In life, we need help, and ultimately we are to seek help from the Lord.

There is no better help than that afforded us from our eternal, living God. The psalmist proceeds to tell us the character of help offered by the Lord in verses 3-8. What is the character of God’s help? First, God is our keeper (vv. 3-4). He is our foundation keeping us on His solid ground. The Lord is also our shade (vv. 5-6). He is our protector. Lastly, God is our preserver (vv. 7-8). He saves and maintains our souls. This is the help we need and the help we get from God when we enter into a saving relationship with Him through Jesus Christ.

We would be amiss if we didn’t see Christ in this psalm. It is easy to go through life feeling vulnerable. We feel vulnerable to financial ruin, physical illness, relational rejection, and emotional meltdown. At times we feel small, weak, and defenseless. However, we need to be mindful that the God who created the universe never ceases to watch over and actively protect us. Our Lord is never distracted, never turns away. In fact, our God never slumbers.

But how can we really know? Where is the proof? The proof is Jesus Christ. He became genuinely vulnerable and exposed to adverse circumstances, even the forces of hell, receiving the judgment we deserved. He died and was resurrected so we could walk through life with the sure knowledge that we are God’s children and He is always watching over us.

I personally know that this psalm is true. God has proved help from the day I came to Christ, which now was some time ago, to today. Our Lord has been faithful through the decades of being a believer on mission with Christ. He has been my help through my undergrad and graduate educational pursuits and during my over thirty years of serving in full-time pastoral ministry. God has been present and my help in over thirty years of marriage and parenting. He has been my rock and salvation in crises after crises, times of stress, and when I have experienced loss and grief. I have needed help, and ultimately my help has been the Lord who has preserved my going out and coming in, and He will keep on doing it into the never-ending future. This is not just true for me but for everyone who has come to receive salvation in Christ. Soli Deo Gloria (Glory to God Alone)!

Psalm 7 is a song of David, known as a Shiggaion. We get the word Shiggaion from the Hebrew word for reeling or going astray. According to the Enhanced Brown-Driver-Briggs Hebrew and English Lexicon, this could mean that this psalm is a “wild, passionate song.” This is only one Shiggaion in the Psalms, but there are two Shiggaions in the Bible. The last chapter in Habakkuk is a Shiggaion as well.

This psalm is David’s prayer for justice. He is being slandered by a man from the tribe of Benjamin. A fellow Israelite is verbally attacking him. You don’t need me to tell you that there is a lack of justice in the world. Think about it. Where there is no sense of justice, moral responsibility, or accountability, society as a whole and individual relationships collapse. David uses images from the court of law and the battlefield in response to the unjust attacks of his enemies. He invites God to intervene and bring resolution. We need to remember that above our lives in this world stands our all-powerful, eternal God. God is the righteous judge; He always answers when we bring our case to Him.

David begins his psalm, verses 1-2, with a call for deliverance. First, David takes refuge in God. Then, he flees to the Lord. David knows God is trustworthy, so he seeks salvation and deliverance from Him. We learn from David that we can call on the Lord for deliverance because of God’s character, His being faithful, loving, willing, and able to save.

David continues in verses 3-5 confessing his innocence of his enemy’s accusation. Why should God deliver David? If David has sinned, should not his sins find him out? How can a just God not allow His judgment to come upon David? David is ready to bare his soul before the God who searches and knows everything. David’s enemy has accused him of wrongdoing. David appeals to God’s justice and mercy. David has personally experienced both. David knows that his enemy is lying and is innocent of his charge. David, with a clear conscience, calls on the Lord for vindication.

Further, David asks God to bring judgment in verses 6-8. David does not take judgment into his own hands. He realizes that God is the true judge, for only God sees the heart and is totally righteous. We read in Romans 12:19, “Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, ‘Vengeance is mine, I will repay, says the Lord.’” The feelings of revenge can be overcome by realizing that God will make all things right and that He will ultimately visit His wrath on those who deserve it. I learned long ago that I can defend myself and deal with a situation my way or allow the Lord to defend me and let Him lead, guide, and vindicate me. David placed judgment in the hands of God.

It’s important to be mindful that David is not presenting himself as one who has led a totally righteous life. He is not asking God for final judgment. David only asks for a limited judgment against the lies concerning his supposed wrongdoings toward friends and enemies. Again, it might seem odd that David asks God to judge him, even in this particular circumstance. Still, throughout all of David’s Psalms, he knows that his one hope is in God’s merciful hands (Psa 51:1, 143:1). David is not putting on blinders for his own sinfulness but for truth and objective honesty to be pursued.

Then in verses 9-13, David calls for salvation and acknowledges God’s righteousness. Having invited God’s judgment, David now cries for resolution. David knows it is God who will silence the lies and cease the attacks of his enemies. David cannot commit his case to the Lord and then execute his own judgment. Like David, we who place our lives in God’s hands must wait trustingly upon Him. David knows that God is righteous and confesses this truth. He knows God is just and punishes the wicked. However, David leaves room for repentance on the part of his enemy. He knows that God’s judgment is reserved for an unrepentant spirit. This is not merely an Old Testament picture of God. The New Testament also warns of severe judgment to come (2 Cor 5:10-11). This is why believers lovingly call people to repent and turn to the Lord. Without it, there is no hope! The certainty of the final judgment is not meant to cause anxiety for the believer; instead, it’s meant to be a matter of deep comfort.

In a rough image found in verses 14-16, David sees his enemy pregnant with evildoing. It’s these lies about David that led him in anguish to write this psalm. God’s judgment is sure. In fact, God is going to allow David’s enemy to fall by his own weight. The very pit David’s enemy dug for him, much like an animal trap, will trap him. Sometimes God executes His judgment by letting sin take its course. Paul reminds us in Galatians 6:7, “Do not be deceived: God is not mocked, for whatever one sows, that will he also reap.” However difficult it is to see, at times, there is a judgment of people and nations in history. I am reminded that Caesar called himself a god, but his empire is no more. Indeed, the unjust will be condemned. We learn from David that God is the true judge Who vindicates His own and judges the unrepentant but gives mercy to those who repent and turn to Him.

David concludes Psalm 7, verse 17, with a call to worship. He declares, “I will give to the Lord the thanks due to his righteousness, and I will sing praise to the name of the Lord, the Most High.” Confident that his prayer is answered, David now concludes his psalm with praise. God will save him from those who persecute him. The Lord will judge and test all hearts and minds, destroying the wicked. David affirms all that he has declared earlier in the psalm. God is righteous; He restores His kingdom; He is trustworthy, and He vindicates the innocent. Sure of God’s rescue and His justice toward his enemies, David goes out from his lament with a song of praise, “I will sing praise to the name of the Lord, the Most High.” We learn from David that God is our resolution in distress, not ourselves, and before Him, we ought to sing our praises, for this is our proper response to our Lord who hears and answers.

We would be amiss if we didn’t see Christ in this psalm. After all, Jesus was perfect, did no wrong, but was treated wrongly. He was more wronged than anyone in human history, yet He opened not His mouth (Isa 53:7). And why? So that all the times we are genuinely wrong, we can be exonerated and acquitted despite what we actually deserve. Are you misunderstood today? Even if you are sure you are in the right, why not allow yourself to resist fighting for yourself and ask God to vindicate you. This psalm reminds us that in Christ, we are freed from insisting on defending ourselves now and how we can find genuine salvation in Him. Soli Deo Gloria (Glory to God Alone)!

One of the eight categories of psalms found in the book of Psalms is a Miktam. This kind of psalm is a mystery. We are not exactly sure what is meant by a Miktam. But, we do know that five of the six Miktam psalms have musical recommendations and that four of them are connected to specific events in David’s life.

One such Miktam is Psalm 56. Psalm 56 addresses both trial and trust. It’s one of the four connected to a specific event in David’s life. We discover the context of Psalm 56 in the psalms heading, which is found in the oldest manuscripts. It reads, “To the choirmaster: according to the dove on far-off Terebinths. A Miktam of David, when the Philistines seized him in Gath.”

We find this account from David’s life recorded in 1 Samuel 21:10-15. David is fleeing from King Saul, who wants him dead, and apparently had the idea of serving the Philistine king, Achish, as an anonymous mercenary, but he is recognized. David had not just killed the Philistines champion Goliath but was praised by Israel as killing many thousands of Philistines. He became afraid when the Philistines recognized him. Would they imprison him? Kill him? So, David pretended to be insane: “pounding his head on the city gate and foaming at the mouth, spit dripping from his beard.” (The Message, I Samuel 21:13). The Philistines wanted nothing to do with him. Achish, the king, said, “Can’t you see he’s crazy? Why did you let him in here? Don’t you think I have enough crazy people to put up with as it is without adding another? So, get him out of here!”

At any rate, can you imagine the trial David was enduring? David sought safety among his enemies to avoid his King’s death hunt for him. Where would David find safety? We discover the answer in Psalm 56’s double theme of trial and trust. The psalmist, David, is under attack. His enemies’ goal is to do him in. Amid the trial, the psalmist cries out to God.

David begins the psalm with the cry: “Be gracious to me, O God.” The basis of David’s prayer is not his own merit but God’s loving mercy. The crisis is identified. David’s life is in danger. He is being attacked both physically and, as we will find out later in the psalm, verbally. We discover that David’s circumstances and inability to deal with them throw him into the hands of God (vv. 1-2).

As we read further, we find that David reaffirms his faith in the Lord. David trusts God even in the face of fear. Now, we know that fear can cause us to react interestingly. Fear can propel us to fight. It can make us freeze. It can fill us with panic, causing us to flee. What we discover from David is a fourth reaction. Fear, in this incident, activates David’s faith. David falls upon God’s faithfulness as he places his trust in the Lord. We discover that trust dispels fear, for when David trust in God, he does not fear people; He is secure in the Lord (vv. 3-4).

David goes on to specifically define the type of oppression he is facing. His adversaries want him dead and slander his name. They do this because of their evil thoughts against him. The slandering of David is intentional and comes from the wicked designs to bring harm against him. David even describes a conspiracy. David’s enemies are organized, deceptive, stalking him, and like an animal on the hunt, waiting to strike.

In the face of such evil, David asks if they will get away with it. Then, David asks God for justice (vv. 5-7). This leads David to express assurance that God cares for Him and will act on his behalf. David describes himself as a grief-ridden, rejected wanderer. However, David acknowledges that God noted and remembered his sorrows. Since God knows David’s suffering and cares, He responds to David’s prayer. God intervenes, and David’s enemies change their course in defeat.

Prayer is David’s secret weapon. Unfortunately, all too often, prayer is our last resort when it should be our first. Here is a crucial question: Do we turn to God in our time of need as our Redeemer, or only when all other resources have been exhausted? When David calls on the power of God, the power of evil is broken. David proclaims, “This I know that God is for me.”

Faith is our affirmation that what God says is true. We are to believe God’s word as we trust in Him. We do not worship the word; it’s a means of revelation leading us to God Himself. We discover that once David was secure in the Lord, David’s fear vanished, and His enemies were crushed (vv. 8–11). No one can ultimately harm the believer in God’s hand.

The psalm concludes with David’s promise to fulfill his vows to God and praise Him. God has delivered or will, anticipating deliverance, deliver David and will keep his “feet from falling.” David concludes that the purpose and result of God’s action for him is that he “may walk before God in the light of life.” Like David, we either choose God’s way or the wrong way (vv. 12–13)!

We would be amiss if we did not see Christ in Psalm 56. Jesus is our Redeemer who said, “In the world you will have tribulation. But take heart; I have overcome the world” (John 16:33). No matter what hardships believers face, they can have peace in fellowship with Christ. Jesus showed us his faithfulness and power by dealing decisively with sin on the cross and gaining victory over our greatest adversary, death, through His resurrection. The good news is that followers of Christ share in His triumph.

What we learn about trials and trust in Psalm 56 is that often God uses trials to throw us into His hands. Also, our trust in God dispels fear. Thirdly, security in the Lord vanishes fear and crushes our opposition. Lastly, we learn that whether we choose God’s way or the wrong way, the choice is ours. In Psalm 56, we come to understand that we must trust God amid trials. He has never promised that we won’t have adversity in this world. The good news is that he has promised to be with us in the midst of it all. As we trust Him, we will experience the truth of His promise, and with David, we will praise Him for keeping His word. Soli Deo Gloria (Glory to God Alone)!

One category of Psalms from the book of Psalms that is quite interesting is a Maskil. It’s interesting because we have no idea what the term “maskil” means. It has been proposed by some scholars that it’s a literary or musical term. It likely relates to the purpose of specific Psalms or how they were performed or recited. The word only appears in the book of Psalms and one other book of the Old Testament.

There are twelve Psalms categorized as a Maskil. The writers of these Psalms are David, Asaph, sons of Korah, Heman, and Ethan. These Psalms include Psalm 32, 42, 44, 45, 52, 53, 54, 55, 74, 78, 88, 89, and 142. These can also double as a prayer. This is why certain Bible translators have rendered the word in English, referring to it as “a contemplation” (NKJV).

The Hebrew word “maskil” is also found in Amos 5:13. It is translated “prudent” (ESV) or having “insight” (CSB). Some commentators have speculated that a maskil is meant to be meditative and to impart wisdom. It has even been suggested that these Psalms were sung as a form of teaching in the tabernacle and later the temple. They serve well as teachings when prayerfully considered, which lead to godly understanding and action.

Asaph’s Psalm 78 is an example of a Maskil. This Psalm teaches Israel’s history. In recounting events from their past, this Psalm shows how God preserved His people, even when they disbelieved. The Psalm has selected events from the Pentateuch (first five books of the Bible), Joshua, Judges, and Samuel.

The Psalm is clear about its purpose, “Give ear, O my people, to my teaching; incline your ears to the words of my mouth! I will open my mouth in a parable; I will utter dark sayings from of old, things that we have heard and known, that our fathers have told us. We will not hide them from their children, but tell them to the coming generation the glorious deeds of the LORD, and his might, and the wonders that He has done” (Psalm 78:1-4). This Psalm’s purpose is to recount these events in song so that future generations of God’s people will learn from the past so that they will not follow the paths of the unbelieving and rebellious people described. Throughout the Psalm, words like “remember” and “forget” are found. The psalmist desires that those who sing this song will never forget.

The final section declares God’s enduring commitment through His gift to them of King David. Believers will see this as important since David’s heir, Jesus, now occupies the eternal throne. Foreshadowing of God’s preserving work through Christ can be seen throughout this Psalm.

Even today, this Psalm reminds believers of God’s patient preservation of His people. As God was faithful to Israel, so too He is faithful to His church today. Followers of Christ today are beneficiaries of God’s patience. Today we can be confident that God will continue His purposes for His people from today and throughout eternity.

Even though we are uncertain of the meaning of “maskil,” there is no doubt this category of Psalm has been a major source of instruction and encouragement to God’s people. It’s one of the eight categories of Psalms representing different styles for different purposes. There is little doubt that Maskils, as well as the other categories of Psalms found in the largest book in the Bible, express how God values songs and the truths they impart. Soli Deo Gloria (Glory to God Alone)!

Commentators often speak of the eight categories of psalms found in the book of Psalms. I want to look at psalms of praise, or a psalm, which I will explain in a moment. This song is derived from a Hebrew word for showing praise and appreciation. It’s a song that recognizes the acts and character of God and responds appropriately in worship. Only one psalm is called a psalm of praise in the book of Psalms, and that’s Psalm 146. But get this: in the Hebrew Bible, the whole book of Psalms is named “psalms of praise.” So, all 150 could be grouped into this category in this sense.

Here is a fun fact. You’ll find another psalm of praise in the Bible. The Levites sing one on the battlefield, where the Lord fights for Judah, Jerusalem, and King Jehoshaphat. The lyrics are simple: “Give thanks to the Lord, for His steadfast love endures forever” (2 Ch 20:21–22).

The question that Psalm 146 encourages us to ask is, “Where do you place your trust?” Several recent studies have found that we are at an all-time low in this area of trust. Trust in media is at an all-time low. So too is trust in government, brands, fellow citizens, global stability, and catch this, we are at an all-time low in trust of the internet. William Shakespeare wrote, “Love all, trust few.” So again, “Where do you place your trust?”

We discover that Psalm 146 begins with praise and encouragement to encourage yourself to engage in worship (vv. 1-2). In part, praise is a matter of will. The psalmist makes it crystal clear that we are to praise God.

As we proceed through the psalm, we begin to realize that when we boil it all down, there are only two alternatives in life, either we trust people (including ourselves) or trust God.

If we all would honestly examine our lives for a moment, most of us would have to admit that we spend most of our time trusting people. We trust politicians to run the country. We trust our favorite news outlets to tell us what’s going on in the world. We trust professors to educate us. We trust doctors to diagnose and treat us. We trust pastors to care for our souls. These are not all bad things. Some are even quite essential. But, this can often lead us to live our lives without much prayer over decisions and the like. Here is the problem. All too often, we simply do not expect God to run our lives in the day-to-day. So, we learn that we are not to praise others (vv. 3-4).

As we continue to work our way through the psalm, we find the psalmist pronounces a blessing upon the one “whose help is the God of Jacob.” What does the psalmist mean by “God of Jacob?” “The God of Jacob” is not only a title for God; it also brings to our minds all God did to help this Hebrew patriarch. God helped him prosper. The Lord blessed Jacob with twelve sons who became the fathers of the twelve tribes of Israel. God rescued Jacob from famine. The Lord restored his lost son Joseph to him. The understanding is that as God has done with Jacob, so will he do with us (v. 5).

Further, the psalmist writes that a person is blessed “whose hope is in the Lord.” Why? We discover through a list the psalmist provides that God is an all-powerful and compassionate God (vv. 6-9). When perfect power meets perfect compassion, we are free to fall into the arms of the Lord in quiet trust. God is powerful and able to deliver us, while He is loving and desires to do so. This is the best of all possible worlds. This is a God who can be counted on completely.

 Now it’s clear that we ought to place our trust in God. Ultimately, we see the fulfillment of what is being described by the psalmist in Jesus Christ. We know that God is both all-powerful and full of compassion because of the incarnation. In Jesus, we see God the Son triumphing over sin and death and hell in power, and equally, we see His matchless love pouring out to us.

Then, lastly, the psalmist writes in verse 10, “The Lord will reign forever, your God, O Zion, to all generations. Praise the Lord!” This psalm opens with the call “Praise the Lord” and closes with the same call. Here is where we place our surest trust in life. Here is a trust with an eternal reward. Here is a trust that will never fail. When we place our trust, faith, and love in the Lord and live on mission with Him, we are not only preparing for eternity; we can experience a bit of eternity right now.

Remember our question? Where do you place your trust? We ought to place our trust in the Lord. Are you hurting? Are you overwhelmed? Come to Jesus, whom you can trust,  and let His power and love wash over you as your Savior and Lord. Soli Deo Gloria (Glory to God Alone)!

Over the summer, we are going to explore the book of Psalms. It contains some of the most loved passages in the Bible. Over several centuries (approximately 1400s BC, from the time of Moses, through the 500s BC, the time of the Jews’ Babylonian exile), God led various individuals (nearly half attributed to King David) to compose emotionally charged poetic songs.

This ancient Jewish songbook showcases prayers, praise, and even complaints to God. There are 150 psalms divided into 8 different categories. First, there are those simply called Psalms. This is the biggest category of psalms. The Hebrew word for psalm means “melody.” You won’t find this word anywhere else in the Bible, only in the titles of the Psalms.

We also have Psalms of Praise. This song is derived from a Hebrew word for showing praise and appreciation. It’s a song that recognizes the acts and character of God and responds appropriately in worship. Only one psalm is called a psalm of praise in the Bible, and that’s Psalm 146. But get this, in the Hebrew Bible, the whole book is named “Psalms of Praise.” So, in this sense, all 150 could be grouped into this category.

The third category of Psalms is a Song. The word for “song” in Hebrew is the noun form of “sing,” so it’s safe to say these psalms are meant to be sung. It’s used more generally than “psalm” in the Bible. These “songs” are not always directed toward God. There’s a good amount of overlap between psalms and songs in the book of Psalms. Thirteen pieces are labeled as both. Of course, that should be no surprise since psalms are melodious poems.

Then we have Maskils. To be honest, we are unsure what kind of psalm this is. It could refer to a sort of wisdom poem or music genre, but we don’t know. The word only shows up in the book of Psalms. However, we understand that a psalm can be a Maskil, a Psalm, and a Song all at once (Ps 88). It can also double as a prayer (Ps 142). In fact, our fifth category of psalms is Prayer. This kind of psalm is just what it sounds like. It’s a direct plea or request to the Lord. We also have Mikhtams. This kind of psalm is a mystery. However, five of the six Mikhtam poems have musical recommendations, and four of them are connected to specific events in David’s life.

The seventh category of psalms is Shiggaions. This word comes from the Hebrew word for reeling or going astray. Then, lastly, we have Songs of Ascents. The word “Ascents” refers to a pilgrimage upward to the city of Jerusalem. The Law required Jews to make their way to the temple for certain festivals every year. These songs may have been a means of preparing the travelers’ hearts for worship.

You may be thinking, “Do I need to know all this to get anything from the book of Psalms?” The answer is a resounding, “No!” But, it is a fun way to present an overview of such a beloved book.

Many of the psalms express agony on the writer’s part, but nearly every psalm returns to the theme of praise to God. This is characterized by how the book of Psalms ends: “Let everything that has breath praise the LORD” (Psalm 150:6). Although the psalms were written hundreds of years before Christ’s birth, death, and resurrection, we still can find Him in the psalms. In our series: Christ in the Psalms, we will be exploring a sample from each of the 8 categories, discovering the genuinely fulfilled promises and hope offered to us through Christ in the Psalms. I hope you will plan on joining us. Soli Deo Gloria (Glory to God Alone)!

Today is July 4th, Independence Day. We think of July 4th, 1776, as a day representing the Declaration of Independence and the birth of the United States of America as an independent nation. Let me express that I am thankful to live in a country where I have, for instance, the freedom to worship. I also am grateful to all who have sacrificed to give me the freedoms I have as an American citizen.

If you are a believer who invests in the study and application of the Bible, you realize the ever-increasing divide between our culture’s choices and the precepts found in God’s Word. This has led many a believer to turn to 2 Chronicles 7:14. Let me prepare some of you that when we look at this verse in context, it might be a little uncomfortable, but if you stick with me, I believe we will discover God’s intent for this verse in the lives of believers today.

Here’s 2 Chronicles 7:14, “If my people who are called by my name humble themselves, and pray and seek my face and turn from their wicked ways, then I will hear from heaven and will forgive their sin and heal their land.” We must look at this verse in context. One of the principles we use to study and apply the Bible (we call these principles hermeneutics) is that context is king.

The immediate context of 2 Chronicles shows that the verse is tied up with Israel and the temple, and from time to time, God might send judgment upon Israel in the form of drought, locusts, or pestilence. What is being discussed in 2 Chronicles 7 is the blessing of God’s people, Israel, if they live rightly under the covenant made between God and them. It also declares the curses that would occur if they do not. 2 Chronicles 7:14, then, is found amidst a passage of Scripture, within 2 Chronicles 7, where the Lord reminds King Solomon of the agreement that if Israel obeys, they will be blessed; if they disobey, they will be judged. The judgment is meant to bring Israel to repentance, and God assures Solomon that if they are humble, pray, and repent, then God will deliver them from judgment.

In context, 2 Chronicles 7:14 is a promise to ancient Israel (and perhaps even modern-day Israel) that if they will repent and return to the Lord, He will rescue them. You might say, “But, wait, I have heard this verse used here in the United States as a rallying cry for America.” The problem is that this is not the verse’s immediate context and that the United States does not have the same covenant relationship with God as did ancient Israel. The covenant relationship with Israel was unique and exclusive. The terms that apply to Israel simply did not apply to any other nation, and it’s improper for these terms to be co-opted and applied to a different nation.

Now I know I have ruffled some feathers, but the truth is the truth. Of course, I also know that the pilgrims made a covenant with God, and our Founders did the same. But reading the covenant that was established between God and Israel, we notice their special place in sacred history. Further, it’s clear that in context, this verse is not addressed to any other nation other than Israel.

I have written about the context of 2 Chronicles 7:14. Now, let me share what I believe is God’s intent for this verse in the lives of believers today. We call these universal biblical precepts. First, although the “my people” spoken of here is ancient Israel, we, the church, are God’s people (1 Peter 2:9). As the church, we are not under the Old Covenant of the Law but the New Covenant of Christ.

As God’s people, He has a claim on our lives, partly because we owe God our very existence and further our salvation. Therefore, it’s always appropriate to “humble ourselves and pray and seek God’s face and turn from their wicked ways” in humble repentance (1 John 1:9). In fact, A genuine mark of a Christian is one who keeps a short account with God, repenting of known sin.

As followers of Christ, we ought to seek the healing of our nation. We, the church, are God’s plan to reach the peoples of the earth with His love and message, bringing the ultimate healing. The church’s mission is to know God and make Him known by being disciples who make disciples and building up one another in the faith. As those who know Christ, we are called in our going about life where we live, work, go to school, and play to be everyday missionaries sharing the love and message of Christ so others too will know Him.

Here is the guarantee we have from God’s Word. We are guaranteed personal salvation when we place our faith in Christ (Romans 10:9). We are guaranteed that God will use us, His church, to accomplish His purposes. We are called to be changed by Christ, following Christ, while on mission with Christ sharing His love and message with others.

We apply 2 Chronicles 7:14, as believers today, by humbling ourselves before God. Also, we are to live rightly with God, following His ways. Lastly, we are to be the church that brings healing. This is what the Lord desires for us as His church and desires for us to want for our nation. Soli Deo Gloria (Glory to God Alone)!