Psalm 132: The Greater Son
As we go to bed on Saturday nights and wake up in the morning on Sunday mornings and get in our cars to drive to church, the joy of what we are about to do, or more accurately, Who we are about to meet with, should overflow from within us. There is no greater blessing than to meet with the King of Kings and Lord of Lords, to be transported into the throne room by the work of the Holy Spirit.
Psalm 132 has a very different feel than the rest of the Psalms of Ascent. In fact, this Psalm is explicitly Messianic, speaking of the Davidic promises and line and the Lord’s Anointed. As a Psalm of Ascent then, this song brings the traveling worshippers into focus on the city and king that God has made His own. While many of the other Ascent Psalms encourage the fearful and troubled hearts of the travelers, this psalm instructs them to take their eyes off their own journey and cast them upon the wonderful and great things that await them in the city of God, Zion, and the king who is enthroned there.
The psalm begins by asking God to remember His promises to David, who earnestly desired to build a resting place for God amongst His people. Although David was not allowed by God to build the temple, David was still the one who brought the Ark of the Covenant into Jerusalem, an act that brought abundant joy to his heart. It was immediately after that event that God made his covenant promises to David that someone from his lineage would always sit on the throne. The throne of the nation of Israel would henceforth be known as the throne of David, promises born out of David’s utter devotion to and joy in the Lord. David earnestly sought that God would be glorified amongst His people. The attitude that David displayed in the past is now one that the psalmist earnestly seeks for the present travelers as they head to Jerusalem to worship. Oh that God’s people would long to worship in the presence of God with such fervor and joy!
Related Posts:
You Might also like
-
A Time to Keep Silence: A Dissenting Perspective on the Nashville Massacre
This massacre was perpetrated by one person in one place and toward one group of people. Even granting that we share a faith and formal ecclesiastical ties, there is a case for many of us keeping silent and not presuming to advise or to otherwise discuss the matter. In a matter so awful even consolation can come across as callous, especially when it comes from strangers and via digital means.
The year that I graduated high school the county in which I lived was greatly affected by a jeep wreck that killed two young men who attended that same school. I suppose the news outlets in Charlotte were strapped for news that day, so at least one of them apparently sent a reporter out into the hinterlands to ‘get the scoop’ on what had happened. That caused no little furor among some of the locals, who objected that such a thing was an inconsiderate and insulting thing to do at a time when many people were in shock at such a sad affair.
I am paraphrasing/filling in the blanks and working from secondhand testimony here, but the objection was that under normal circumstances the media paid no attention to the county. Indeed, many of them were probably unaware that it existed, and even those that had a vague idea were probably not inclined to visit or to generally think or speak well of it: the meteorologists in particular caused an irritation every time there was a major thunderstorm and they mispronounced the name of one of our communities. And yet when something tragic – read: newsworthy – happened they acted as though they had a right to invade the community and interrogate total strangers about their feelings about the situation. Strangers, it might be added, whom they would probably look down upon under normal circumstances. The local rejoinder to all of this was something along the lines of ‘mind your business and leave us to grieve in peace, for we are hurting and have no interest in our pain being used as a revenue-generating spectacle in your news program.’
This affair came to mind after the recent outrage in Nashville. And as I watch people fall all over themselves analyzing, discussing, well-wishing, and politicking in response to that sad episode I am inclined to think that the response of my fellow citizens in the former case is wise and well-suited to the present moment as well. There is an important difference in that the former case dealt with a tragedy in the form of a vehicular accident, whereas in Nashville a heinous crime was willfully perpetrated by a person as a responsible moral agent. Still, the basic response in the first case is useful here as well.
This massacre was perpetrated by one person in one place and toward one group of people. Even granting that we share a faith and formal ecclesiastical ties, there is a case for many of us keeping silent and not presuming to advise or to otherwise discuss the matter. In a matter so awful even consolation can come across as callous, especially when it comes from strangers and via digital means. Those who have actual relationships with the grieving have an obligation to “weep with those who weep” (Rom. 12:15), but those of us who do not have such relationships would probably do well to keep silence and to let our efforts be restricted to interceding with God for mercy for the grieving: this is a “go into your room and shut the door and pray” moment (Matt. 6:5-6).
Job’s friends are a helpful example here. They did not come from afar to console a stranger, but one whom they knew well. And they did not come in speech that presumed to comfort but sat speechless in the elements, exposed for seven days to the Near Eastern sun and the desert nights in torn garments while they waited for Job to break the silence with his laments (Job 2:11-13). That forms a remarkable contrast to our present situation, and it involved a sacrifice far greater than what I am suggesting. I do not ask you, dear reader, to lay aside your temporal affairs to travel to Nashville to sit in sackcloth and silence. But I do suggest real good might be done by simply not talking about the matter on the internet, and I think that you might consider whether your own behavior until now falls short of that of those who have otherwise become a byword for people who fail to comfort in a time of need.
Central to my thinking on this matter are several points. One, it is not appropriate to discuss the suffering of others in public. It is in fact rather rude, being actually a form of gossip. Two, there is such a thing as respect for the dead and for the survivors and the grieving, and such respect includes a solemn refusal to speak in the presence of or about those who have been killed or who have lost loved ones. Presence in our day includes not only real presence, but the digital sphere as well. I fear that such respect is in short supply at present, perhaps even among some believers. Three, it is not right to pretend that one knows or cares about people and places that one does not know and would not know or care about absent exceptional events that bring them to one’s attention. (That remark is directed to those in our wider society who have no relation to the victims whatsoever, not those of us that share a faith and ought to feel a general compassion for all our fellow believers, whether they are personally known or not: Rom. 1:10-13; Col. 1:29-2:5.) Four, opportunism is always revolting, and there seem to be many in our society who have no qualms about using a crime perpetrated against strangers as an occasion for sounding compassionate and important, or for their advantage otherwise.
Lastly, as for the specifically political opportunism, there is much in the present case that shows the civil affairs of our nation are in a poor state. It is the depth of brazen knavishness to use a massacre committed by someone in one of your side’s favored groups as an occasion to demand that your own preferred policies be enacted posthaste, especially when those policies would tend to make the victims more defenseless against those and other groups that conspicuously hate them. Then too, the concepts of dignity of office and proper civil decorum seem to be wholly unknown to many in our society, including some who have attained to high office: we have many of whom it can be said that they “neither fear God nor respect man” (Lk. 18:4). I have no interest in entering too much into a partisan political discussion of that, but it does much to reiterate that we are as sheep among wolves (Matt. 10:17), and that we ought to be diligent in prayer that the ruling authorities will be just and wise, and that we might “lead a peaceful and quiet life, godly and dignified in every way” (1 Tim. 2:2). And as for the larger matter at hand, let us recognize that this is for many of us “a time to keep silence” (Ecc. 3:7) and act accordingly.
Tom Hervey is a member of Woodruff Road Presbyterian Church, Five Forks (Simpsonville), SC. The opinions expressed in this article are solely those of the author and do not of necessity reflect those of his church or its leadership or other members. He welcomes comments at the email address provided with his name.
Related Posts: -
What ON EARTH Will Heaven Be Like
Written by C. Michael Patton |
Saturday, November 25, 2023
In Luke 19:11-27, stewardship is described as being over “cities.” We shouldn’t be too literal with this, but the fact is that we will have great responsibility. We will have jobs. We have every reason to believe that we will have to be on time to work, have certain job requirements, have a certain skill set, deal with others who are “under” us, and have successes (and possibly, sinless failures). The labor that we do will not be from the sweat of our brow any longer (Gen. 3:19). In other words, we will find joy and contentment in what we are doing. We will all love our jobs! In these things, we will worship and fellowship with God.Childhood Expectations of Heaven
Since I was young, I was excited about getting to heaven. We all were. I remember when my mother told my older sister, Kristie (yes, my wife’s name is also Kristie), about heaven. She told her that Christ was going to come someday to take us there. Upon hearing this, Kristie quickly ran out of the room. When my mother called to her and asked her why she was leaving so abruptly, she said, “I am going to get my shoes so I can be ready to go.”
Doubts and Guilt Arising from Traditional Teachings
But I also remember having my hopes dashed by something that produced a great amount of guilt. During a Sunday School session, while we were discussing heaven, the question on the table was if heaven was forever, what were we going to be doing all that time. Wouldn’t we be bored? The teacher responded in a way that is representative of many people’s understanding of heaven: “When we get to heaven, we will be bowing down before the throne of God twenty-four hours a day, seven days a week.”
The Traditional View of Eternal Worship
Talk about taking the wind out of the Superman sails of a little boy such as myself! I had big plans for heaven (which included flying 3-5 hours a day). It was hard enough for me to bow down before the throne of God for five minutes a day, much less for all eternity 24/7. Simply and unspiritually put, that does not sound like too much fun. The answer was always the same when I would timidly admit my fear of ultimate and eternal boredom: “When you are in heaven, sinless and in perfect submission to God’s will, you will be perfectly and joyfully content bowing before the throne of God all day, every day.”
Revelation and Misconceptions of Heaven
As best I can tell and remember, the primary reason why many people believe this is from the book of Revelation: “And the four living creatures, each one of them having six wings, are full of eyes around and within; and day and night they do not cease to say, “HOLY, HOLY, HOLY is THE LORD GOD, THE ALMIGHTY, WHO WAS AND WHO IS AND WHO IS TO COME.” And when the living creatures give glory and honor and thanks to Him who sits on the throne, to Him who lives forever and ever, the twenty-four elders will fall down before Him who sits on the throne, and will worship Him who lives forever and ever, and will cast their crowns before the throne, saying, “Worthy are You, our Lord and our God, to receive glory and honor and power; for You created all things, and because of Your will they existed, and were created.” (Rev 4:8-11)
A Different Perspective on Heaven
But I don’t believe the Bible presents such a view of heaven. In fact, I think Evangelical “heavenology” is in as much need of a major overhaul as just about any other doctrine. In fact, even my previous hopes about heaven don’t pass biblical muster. I believe with a more systematic and biblical view of heaven things change quite a bit.
Common Misunderstandings About Heaven
Other misunderstandings I have since come to realize were wrong about heaven: The eternal heaven is separate from the Earth; In heaven, we will be able to fly (or do anything we want); In heaven, we will know everything; In heaven, you will not love anyone more than another; In heaven there will be no challenges, advancements, or failure.
Heaven’s Similarity to Earth
I often tell people today that one of the biggest surprises that Evangelicals will have when they get to heaven is not how different it is, but how similar it is.
The Concept of ‘Plan B’ in Heaven
Not “Plan B.” This is the most important thing for us to realize.
Read More
Related Posts: -
10 Essential Lessons About Money from the Book of Proverbs
Instead of pursuing money, pursue God. As we have seen, money is a valuable resource and there are principles in Proverbs that help us steward what God has given. Yet, knowing and fearing God is far more precious than great riches (15:16). While money can benefit us during our lives on earth, there is so much more to live for.
Money. We all deal with it, but few know what to think about it. Our culture and even our friends and family can give us conflicting messages: money is power; money is a curse; money corrupts; money means you’ve made it.
Unfortunately, many Christians feel just as conflicted. Some fear wealth, feeling that the way to godliness is cutting oneself off from worldly concerns, especially financial ones. Some fear wealth is only an illusion; only the immaterial matters. Others, taking a cue from prosperity preachers, feel that riches much be a sign of favor and blessing from God. And if they aren’t rich, either they don’t have enough faith or God is cruelly withholding what is good. Many find themselves caught between these two extremes.
How are Christians to view money? Does God care how we use our financial resources, and if so, what should we do?
The book of Proverbs gives us a treasure trove of insights into how Christians should view and use wealth. Here are ten essential lessons:
1. Money has some value.A rich man’s wealth is his strong city; the poverty of the poor is their ruin. (Prov. 10:15)
Proverbs takes an incredibly practical, realistic view of wealth. It hardly needs to be said that money is a powerful tool. Wealth is a “strong city” (10:15) that protects the rich. Money gives favor and “many friends” (14:20, 19:4). While money used well can be a blessing, it can also be used corruptly. The rich abuse wealth to rule over the poor (22:7) and pervert justice through bribery (17:8, 17:23). Although wealth is valuable, it is limited. While the rich may perceive it to be “a high wall” (18:11), some may not realize that “those who trust in riches will fall” (11:28).
2. If you want money, you must work for it.A little sleep, a little slumber, a little folding of the hands to rest, and poverty will come on you like a robber and want like an armed man. (Prov. 6:10-11, see also Prov. 24:33-34)
Money doesn’t come easily. While many dream of winning the lottery or receiving a large inheritance, that is the exception, not the rule. Economics teaches us the principle of scarcity: there are limited resources, and so everything comes at a cost. Growing money requires faithful, diligent, patient work. Proverbs teaches that “the hand of the diligent makes rich” (10:4) and “in all toil there is profit” (14:23). It requires patience to gather wealth slowly, “little by little” (13:11). On the other hand, those who are lazy (6:10-11, 12:24) and eager to get rich (28:20) cheat themselves. The one who procrastinates “is a brother to him who destroys” (18:9), with his own desires killing him (21:25).
3. Don’t fall for a “get-rich-quick” scheme; ill-gotten gain always comes back to bite.Such are the ways of everyone who is greedy for unjust gain; it takes away the life of its possessors. (Prov. 1:19)
Bribery, theft, dishonest business practices, fraud, lies—the media provides example after example of dishonest means to get ahead. And it isn’t just “out there”; most of us face the danger of being defrauded or temptation to cut corners at work. And yet, wealth gained in such a way will become a curse. It does “not profit” (10:2), “will dwindle” (13:11), “brings troubles” (15:27), is a “fleeting vapor and a snare of death” (21:6) and leads to poverty (28:22). Our righteous God “will by no means clear the guilty” (Exod. 34:7), including those guilty of financial crimes.
4. Plan ahead, plan ahead, plan ahead.Ponder the path of your feet; then all your ways will be sure. (Prov. 4:26)
Planning ahead for your finances cannot be overstated. The wise save to take care of needs down the road (21:20). Diligent, thoughtful planning leads to “abundance” (21:5). Planning involves being realistic about your financial situation. Idle talk (14:23) and wishful thinking (28:19) lead only to poverty and want. The wise plan ahead to avoid dangers into which the simple keep going (22:3). Since “riches do not last forever,” careful thought and attention are required to provide for yourself and your family (27:23-27).
Read More