We must thoroughly consider the everlasting lovingkindness of the Lord, and give thanks.

In order to help us do just that, through illustration and instruction, the psalmist gives FIVE REASONS the redeemed must give thanks for God’s lovingkindness.

Give thanks because…

1. Your lost and starving soul has been led to a fruitful home (v. 4-9)

2. Your rebellious and imprisoned soul has been rescued from the chains of death (v. 10-16)

Now, in 107:17-22, we have another illustration of men in their sin—this time it has to do with the disease of sin.

Give thanks because…

3. Your diseased and dying soul has been healed of its afflictions (v. 17-22)

Sin is often pictured as a disease, it is a sickness that we must be healed of.

Psalm 107:17-18 - Fools, because of their rebellious way, And because of their iniquities, were afflicted. 18 Their soul abhorred all kinds of food, And they drew near to the gates of death.

Now, the passage paints a very literal picture here, of someone who is being afflicted physically as a direct result of their sin—not as a direct consequence (although that is possible). He says that it was because of rebellion of the heart and their own iniquities that the Lord had brought His chastening upon them. It is “because of their rebellious way, and because of their iniquities,” that they were afflicted.

Certainly, we need to be clear that the Bible does NOT teach that every physical ailment is a direct result of some sin. But the Bible does teach that this MAY be the case. And here is one place where that concept is taught. But I think the psalmist in this context, is really pointing us more to the metaphor of the sickness of sin—the literal, physical experience of sickness, being the ground of the illustration of the spiritual reality of sin.

We see this metaphor of sin as sickness in Jesus’ words.

Mark 2:17 – And hearing this, Jesus said to them, “It is not those who are healthy who need a physician, but those who are sick; I did not come to call the righteous, but sinners.”

It is only those who are sick who need a physician. Likewise, only those who understand that they have the “illness of sinfulness” will seek to be healed by the Great Physician. This section of the psalm is clearly a call to sinners to recognize their spiritual sickness and cry out to the Lord for spiritual healing from sin.

Psalm 107:19-20 - Then they cried out to the LORD in their trouble; He saved them out of their distresses. 20 He sent His word and healed them, And delivered them from their destructions.

God will save! He will rescue! He will HEAL the humble sinner, who cries out to Him. Here, it says He delivers them from their destructions (or literally, “the pits”), which seems to be a reference to the grave. Of course, we know that the wages of sin is death—this is not a strange concept to the biblically trained ear.

Have you come to recognize how unhealthy, how diseased, how leprous and infected, your soul truly is apart from God’s healing hand? It is the only way to be cured from the sickness of sin. Recognize your need, and then cry out to Him for healing. You must acknowledge the trouble that you are in and experience the distress of being unable to heal yourself. Then in your helplessness cry out to Him, and He will send His word, and heal you.

And, if you HAVE been redeemed from the distress and the disease of sin, then the psalmist says this to you:

Psalm 107:21-22 - Let them give thanks to the LORD for His lovingkindness, And for His wonders to the sons of men! 22 Let them also offer sacrifices of thanksgiving, And tell of His works with joyful singing.

In the first two refrains, reference is made to what God has done (satisfying the hungry/thirsty soul [v. 9, 10], and breaking the bronze/iron prison [v. 16]). But in this refrain (and the next), a statement is made about what those who have been healed and rescued ought to do in response. We are reminded in this case (v. 22), of the purpose of the song as a whole—it is a reminder give praise to God. The thanksgiving of an ancient Israelite would come through the prescribed thank offerings, and the praise would come through telling His works through joyful singing (v. 22).

Is this your heartfelt response to enjoying and being reminded of God’s redemptive work on your behalf? It should be! Because if you are saved, then “Your diseased and dying soul has been healed of its afflictions” (v. 17-22).

Now there is a fourth illustration, a final metaphor for the problem of sin, from which we need to be redeemed. This is the fourth reason that considering the everlasting lovingkindness of the Lord should produce thankfulness in our hearts.

Give thanks because…

4. Your fearful and storm-tossed soul has been delivered to a safe harbor (v. 23-32)

The picture in this next section of the psalm is of a life that is tossed around on the waves of the sea and out of control. In this case, there is nothing mentioned regarding the storm being a direct result of sin. It seems to only be a picture of the difficulty of life, and the uncontrollable trials of life, in this sin-cursed world.

Psalm 107:23-27 - Those who go down to the sea in ships, Who do business on great waters; 24 They have seen the works of the LORD, And His wonders in the deep. 25 For He spoke and raised up a stormy wind, Which lifted up the waves of the sea. 26 They rose up to the heavens, they went down to the depths; Their soul melted away in their misery. 27 They reeled and staggered like a drunken man, And were at their wits’ end.

This is life for everyone to one extent or another. Just like sailors might get stuck at sea in the midst of a storm bigger than they can handle, we are often tossed and in peril from the trials of life. Like sailors who quickly recognize that there are forces at work beyond their control, we know that there is a power above and beyond us that lifts up those waves—they are the works of the Lord!

There are times when our souls melt in misery as life assails us. There are times when we reel and stagger like a drunken man—we are tossed by our circumstances, and stumble in directions we do not want to go; we feel out of control. The translation here is interesting. It says men are, “at their wits’ end.” Who hasn’t felt like that in the midst of trials? Life is beyond our control. And it is the gift of a merciful God to remind us, so that we will learn to depend upon Him.

When we do recognize our need to depend upon Him thoroughly and completely, for both help and salvation, His redeeming grace always provides for our blessing and protection THROUGH the storms of life.

Are you feeling overwhelmed? Do you have storms bashing, and waves crashing, that you don’t know whether you will be able to survive? Don’t forget that God is in control, and as a redeemed child, cry out to Him.

Psalm 107:28-30 - Then they cried to the LORD in their trouble, And He brought them out of their distresses. 29 He caused the storm to be still, So that the waves of the sea were hushed. 30 Then they were glad because they were quiet, So He guided them to their desired haven.

Again, the picture is of a powerful God, who is abounding in lovingkindness, and who desires to deliver His children from trouble and trial. Have you experienced the grace of God, in delivering you from, or through, the storm? Then give thanks!

Psalm 107:31-32 - Let them give thanks to the LORD for His lovingkindness, And for His wonders to the sons of men! 32 Let them extol Him also in the congregation of the people, And praise Him at the seat of the elders.

As you see and remember His lovingkindness, you should be giving thanks, extolling Him, and praising Him. And we are told that we should be doing this, “in the midst of the congregation.”

This is the lovingkindness of God. He has promised to lead us and feed us, to rescue us from sin’s prison, to heal us of affliction, and deliver us from peril.

Now the last section of the psalm is of a different flavor.

Verses 33-42 describe the workings of God, who mercifully accomplishes a fitting response in appropriate circumstances. It describes God as one who both blesses the land and curses the land, according to what the lives of the people dictate is just. But in all of it, He has a purpose which is loving, and redemptive. And it is in these loving and redemptive purposes of God that we should find the motivation for praise and thanksgiving!

Psalm 107:33-34 - He changes rivers into a wilderness And springs of water into a thirsty ground; 34 A fruitful land into a salt waste, Because of the wickedness of those who dwell in it.

We first see that God can take a fertile, fruitful and well-watered land, and turn it into a dry and useless piece of property. And it says that He may do this “because of the wickedness of those who dwell in it” (v. 34). However, we then read this:

Psalm 107:35-38 - He changes a wilderness into a pool of water And a dry land into springs of water; 36 And there He makes the hungry to dwell, So that they may establish an inhabited city, 37 And sow fields and plant vineyards, And gather a fruitful harvest. 38 Also He blesses them and they multiply greatly, And He does not let their cattle decrease.

God also can bless the land, and cause it to be fertile and fruitful again. Is God fickle? Is He just randomly bringing blessing and famine according to His own divine whim? Is He toying with the fate of men, treating us like dolls in His divine storybook?

Absolutely not! And it is in the purposes of God through the ups and downs of life that we find the fifth and final reason in this psalm for giving thanks regarding the Lord’s lovingkindness.

How is the everlasting lovingkindness of the Lord revealed in His giving, and taking away, the fruitfulness of the land? He tells us that making the land barren, and bringing the misery of famine when it is in His power to make the land fruitful, is often part of His plan humble the hearts of men, and bring them to the place where they will depend upon Him fully.

Psalm 107:39-42 - When they are diminished and bowed down Through oppression, misery and sorrow, 40 He pours contempt upon princes And makes them wander in a pathless waste. 41 But He sets the needy securely on high away from affliction, And makes his families like a flock. 42 The upright see it and are glad; But all unrighteousness shuts its mouth.

Give thanks because…

5. In all these things, it is the Lord’s lovingkindness that exposes our helplessness so that He can lift us up (v. 33-43)

It is only because the Lord has made us to see that we were lost, starving and thirsty, that we could cry out and be led to that fruitful home—and this was His design.

It is only because we came to see that we were in the deadly chains of the prison-house of sin, that we understood we needed to be rescued.

It is only because God allowed us to experience the pain of knowing and experiencing our diseased and dying soul, that we cried out to him for healing and deliverance.

It is only because we have experienced the storms of life, that we have learned to depend upon Him to be delivered safely to the harbor.

And that is the divine design of His lovingkindness; that the most powerful of men—even the nobles, the princes of the land—would see their desperate need of Him and humbly turn to Him in complete dependence.

Our tendency is to kick against the trials of life, it is to shun guilt, and to think highly of ourselves. But by God’s grace, we are enabled to see our spiritually starving souls, imprisoned for our lawlessness and diseased because of our rebellion. This is the only way to truly know the grace, mercy, compassion, deliverance and forgiveness of the Lord. It is a gift of God’s everlasting lovingkindness that we feel guilt, that we see our depravity, that we suffer the consequences of our sin, and that He has opened our blind eyes to see our need to depend upon Him alone for every spiritual need.

The psalmist closes with an admonishment to give careful thought to these very principles.

Psalm 107:43 - Who is wise? Let him give heed to these things, And consider the lovingkindnesses of the LORD.

If we properly consider the lovingkindness of the Lord, then we will fulfill the purpose and mission of this psalm. We will be motivated to give thanks for it.

Psalm 107:1-2 – Oh give thanks to the LORD, for He is good, For His lovingkindness is everlasting. 2 Let the redeemed of the LORD say so, Whom He has redeemed from the hand of the adversary.

Indeed! Let the redeemed of the LORD say so! He is GOOD! His lovingkindness is everlasting!

Psalm 107:1-3 - Oh give thanks to the LORD, for He is good, For His lovingkindness is everlasting. Let the redeemed of the LORD say so, Whom He has redeemed from the hand of the adversary, And gathered from the lands, From the east and from the west, From the north and from the south.

If we are going to be faithful children of God, and live the redeemed life, then we must be characterized by thankfulness and praise to God for what he has done for us by redeeming us from sin and death and hell. It is because of God’s mercy and lovingkindness that our hearts are turned away from self, and toward Him. Psalm 107 reminds us of that fact by painting beautiful word pictures of this so great salvation that is ours, and then encouraging us to give thanks in response.

Both the beginning and end of this psalm remind us that we are to consider the Lord’s lovingkindness and give thanks (v. 1, 43). In between these two calls to remember and consider the everlasting lovingkindness of the Lord, are five very distinct sections. The first four sections provide a picture, or illustration, of God’s mercy as a motivation to give thanks. The final section describes the wise, but often painful way, God’s mercy is shown to us.

All of the these descriptions of God’s work, which are vivid illustrations of His faithful love, are intended to inspire our thanks to God. We know this because the psalm has a refrain that is repeated in between each section. Just like our modern songs have a chorus repeated between each verse, this psalm repeats the refrain…

“…Let them give thanks to the Lord for His lovingkindness, And for His wonders to the sons of men…” (v. 8, 15, 21, 31).

The psalmist tells us we should be armed and ready with thanksgiving and praise on our lips, for the wonderful work God has done in our lives. Let the redeemed of the Lord speak! We have every reason to be thankful, so much so that our mouths should not be able to be silenced.

What are those reasons?

Our reasons to give thanks are rooted in the everlasting lovingkindness of the Lord, and they involve His wonderful works on our behalf. God’s wonderful works on behalf of Israel involved some very specific events (like the exodus, taking the land of Canaan, being restored from captivity in Babylon). We have vague references to these events in this psalm, which are intended to picture for us the various ways that God has delivered all men from sin. He has freed, rescued and restored us spiritually, as surely as He freed, rescued and restored Israel in a national sense. And as we consider God’s redeeming work in our lives, we ought to be prompted, motivated, energized and inspired to praise and thank Him.

So what again is the point of the whole psalm.

We must thoroughly consider the everlasting lovingkindness of the Lord, and give thanks.

In order to help us do just that, through illustration and instruction, the psalmist gives FIVE REASONS the redeemed must give thanks for God’s lovingkindness.

Give thanks because…

1. Your lost and starving soul has been led to a fruitful home (v. 4-9)

The first picture we have, beginning in verse 4, is of a lost and starving caravan of people, needing direction and provision.

Psalm 107:4-5 - They wandered in the wilderness in a desert region; They did not find a way to an inhabited city. 5 They were hungry and thirsty; Their soul fainted within them.

That is not a scene unfamiliar to any Hebrew, who has even a basic understanding of their nation’s history. The most obvious example in their own history (and perhaps the reference here) is the wanderings for 40 years after the exodus from Egypt. In that deliverance from Egypt, the Lord provided for them in various ways–the manna from heaven and water from the rock being the most obvious. Of course, the manna from heaven was a picture of the coming “bread of life” (John 7), while the water from the rock was a picture of the “living water” of which Jesus spoke of. Drink of that living water, He told the woman at the well (John 4), and you will never thirst again.

But it also seems that this psalm is intended to be more general than that specific reference. Notice in verse 4 that the wanderers are LOST (v. 4b). That was not really the case in the time of the exodus. Verse 5 says that they were “hungry…thirsty…fainting…” They were lost, starving, parched and ready to collapse from lack of food and water.

This is the condition of every soul of man, apart from Christ.

We are lost, wandering, starving and dying of thirst spiritually. We are like the prodigal son. We are wandering in a far country, and have come to be in great need. We’re starving, and we see the food that the swine are eating, and wish we had even some of that. Remember how the prodigal said, “How many of my father’s hired men have more than enough bread, but I am dying here with hunger [NIV – “starving to death”] (Luke 15:17).

Likewise, the image of thirst is often used in Scripture to picture the spiritually dry condition of those who do not know God—wishing there was life and refreshment, but feeling nothing but dryness and lack of life. Many just continue to wander aimlessly through life, spiritually starving and thirsty. Perhaps they try to assuage their hunger and thirst, through religion or good deeds—they try to find purpose and satisfaction in all the wrong places (even jobs, riches, pleasures, toys,…). But the only real and lasting solution to the genuine hunger and thirst of the soul is described in verses 6 and 7.

Psalm 107:6-7 - Then they cried out to the LORD in their trouble; He delivered them out of their distresses. 7 He led them also by a straight way, To go to an inhabited city.

God hears the humble cry of the lost, thirsty, starving sinner, who longs to be delivered by God’s mercies. But, in order to be the penitent sinner, rescued from the wilderness, crying out to be fed, and to receive that living water, you have to see and understand your lost, starving, and parched condition.

This is the true spiritual condition of every man. Have you known it? Have you experienced this sad and desperate feeling? The redeemed of the Lord have known it, but they have been delivered from it. They have “cried out to the LORD in their trouble,” and God “delivered them out of their distresses” (107:7). And just like He eventually led the children of Israel into the Promised Land, He leads desperate and penitent sinners into a place of spiritual blessing and provision.

He leads our lost and starving soul to a fruitful home.

How should we respond?

Psalm 107:8-9 - Let them give thanks to the LORD for His lovingkindness, And for His wonders to the sons of men! 9 For He has satisfied the thirsty soul, And the hungry soul He has filled with what is good.

Hoping in the things of this life leaves us thirsty and starving. Praise God for His wonderful works to the sons of men! It is an expression of His lovingkindness, His faithful, loyal, covenant-keeping love, that He has delivered, and provided salvation for our lost and thirsty souls. Lost, starving and thirsty is one way to picture the soul of man, before it has been delivered by the Lord’s lovingkindness.

Now in verses 10-16, the psalmist provides another picture of the lost estate of every soul. And this illustration, rightly understood, adds another reason the redeemed must give thanks for God’s lovingkindness.

Give thanks because…

2. Your rebellious and imprisoned soul has been rescued from the chains of death (v. 10-16)

In verse 10-16 the psalmist pictures a man who has been imprisoned, and sent to the labor camp by day, and to the prison chamber by night, and who has been worked to the brink of death.

Psalm 107:10-11 - There were those who dwelt in darkness and in the shadow of death, Prisoners in misery and chains, 11 Because they had rebelled against the words of God And spurned the counsel of the Most High.

He leaves no question about what has brought on this incarceration and labor. It is the rebellious heart, it is the criminal condition of the soul. Again, that experience should not be a mystery to any of God’s redeemed. We have come to see, by God’s grace, the rebellion of our hearts. We are lawbreakers by nature. We deserve the divine prison for our crimes.

There are some who literally end up in prison as a result of their lawbreaking and rebellion. Most, however, just live their lives shackled in the prison of consequences. Life is hard, and seems inescapable, like we are chained, because the result of our sin is hardship and despair. We experience sorrow, loss, broken relationships, or perhaps financial hardship. And like a prisoner, we labor under those painful consequences. But the psalmist tells us God has a purpose in them.

Psalm 107:12 - Therefore He humbled their heart with labor; They stumbled and there was none to help.

This psalm reminds us that it’s hard work dealing with the consequences of sin. It is not only exhausting, it seems hopeless, and lonely. But God intends that this prison camp of sin be a humbling experience. He has designed it so that it would expose our guilt and the justice of God in meting out consequences.

But sadly, many who are chained to the prison walls, and laboring in the camps, are doing so with the foolish belief that they are innocent. They have plead “not guilty” and despite the conviction and the sentence, are not backing down from their foolish plea.

Where are you? Do you see that the rebellion of your own heart has rendered you guilty? If you feel like life is a prison, or you have a fear of the judgment to come (that it will be an eternal prison for you), this psalm provides hope. The guilty are incarcerated, and all those who plead “not guilty” will continue in the labor camp, they will be eternal members of the chain gang of hades. The proud, the so-called “innocents” in prison, won’t be granted any hearings before the parole board.

But those who recognize their guilt, and who cry out for mercy and deliverance, will find it, by the grace of God. Ultimately it is our sin which has chained us up, and God desires to deliver us from our sin.

Psalm 107:13-14 - Then they cried out to the LORD in their trouble; He saved them out of their distresses. 14 He brought them out of darkness and the shadow of death And broke their bands apart.

God frees us from the shackles, the chains, of sin. This was the reason Christ came.

Isaiah 61:1 – The Spirit of the Lord GOD is upon me, Because the LORD has anointed me To bring good news to the afflicted; He has sent me to bind up the brokenhearted, To proclaim liberty to captives And freedom to prisoners.

It is recorded in Luke 4 that Jesus stood up in the synagogue in Nazareth one day, and he was given a scroll containing Isaiah’s prophecies, and he opened it to this passage and read it aloud, and then said, “Today this Scripture has been fulfilled in your hearing” (Luke 4:21). He has come to proclaim liberty to the captives, and to set prisoners free.

Have you experienced this freedom from the captivity of sin and all its consequences, not only the freedom from guilt, but a newfound freedom from the power of sin itself? Christians have been freed from the prison house of sin (Romans 6:7, 17-18). Is that your experience? Then the psalmist says…

Psalm 107:15-16 - Let them give thanks to the LORD for His lovingkindness, And for His wonders to the sons of men! 16 For He has shattered gates of bronze And cut bars of iron asunder.

The bronze gates, and the iron bars, of sin can no longer hold us—they have been torn down by the power and lovingkindness of the Lord Himself.

Your rebellious and imprisoned soul has been rescued from the chains of death (v. 10-16).

Therefore, “Let them give thanks to the Lord for His lovingkindness, And for His wonders to the sons of men!”

Remember the goal of this Psalm?

“We must thoroughly consider the everlasting lovingkindness of the Lord, and give thanks.”

In order to help us do just that, through illustration and instruction, the psalmist gives FIVE REASONS the redeemed must give thanks for God’s lovingkindness.

We have looked at the first two. I will save the last three for next week.

In the meantime, consider how “your lost and starving soul has been led to a fruitful home,” and how “your rebellious and imprisoned soul has been rescued from the chains of death.” And then, more importantly, let it inspire thanks and praise to God for His everlasting lovingkindness.

Please recognize that I am not addressing in this post any of the ways wrong goals, motives or practices can detract from the purpose of one’s fast. I am simply reminding those who understand the proper goals, motives and practices of the various occassions in Scripture where God’s people practiced fasting.

Let’s begin by briefly answering, “What is a fast?”

A strict biblical definition of fasting would be limited to abstaining from eating. That is actually the literal meaning of the idea. However, there were those in the church who voluntarily abstained from other activities for spiritual purposes (marital relations is mentioned in 1 Corinthians 7), and that could probably be properly referred to as fasting. So a broader definition might include abstaining from other things. One author concludes that fasting is “The voluntary denial of a normal physical function for the sake of intense spiritual activity” (Richard Foster, quoted in Whitney, p. 160). Whenever fasting is mentioned in the Bible it is always accompanied by prayer. That is always part of the specific “intense spiritual activity” that always takes place.

Surveying the roughly 70 passages in the Bible that mention fasting, I believe we can break them up into four broad categories. Within each of those categories there are different ways to express and pursue that goal. Let’s look at them

MAKING REQUESTS

Requests for Deliverance or Protection

In the time of King Jehoshaphat (read 1 Chronicles 20:1-19), there was a desperate situation where the armies of Judah were vastly outnumbered by an alliance of the Ammonites, Moabites and people of Mt. Seir. A national fast for deliverance and protection was declared (v. 3). The king’s prayer was not focused and centered on their safety, but on God’s glory, and on His name being exalted and feared among the nations. It was a humble expression of their dependence and helplessness before God.

In another example, Ezra is leading a host of the captives to return to Jerusalem, and they proclaim a fast as part of their humble request for protection (read Ezra 8:21-23). This request for protection and safety is not because they are unwilling to experience trial, or simply because they want to avoid what is unpleasant. It is because he is concerned that the honor and faithfulness of God’s name is displayed.

One of the largest and most significant fasts for protection and deliverance was in the time of Esther (read Esther 4:5-17). In times of persecution or potential affliction at the hands of those who do not love God, His people, or His truth, fasting is a tool for expressing our neediness and dependence upon God.

Requests for Healing or Grace During Sickness

After David’s sin with Bathsheba was exposed, the prophet Nathan announced to him that the child of his adultery would be sick and die. The child did become deathly ill, and immediately upon this sickness, King David sought the Lord through fasting (read 2 Samuel 12:15-23). David clearly says that the purpose of the fast was to seek the Lord’s grace (“the Lord may be gracious to me, that the child may live” v. 22), and the potential that God might heal him. God’s answer in this case was no, but certainly it shows that it is appropriate to fast on such occasions, and prayerfully seek God’s help and grace.

Requests for What You Want

It is not always selfish to simply pray for what you desire, making sure your goal and motives center around the glory of God. Hannah is a good example of this (read 1 Samuel 1:1-8). It could be that her not eating was a fast for deliverance from her husband’s evil second wife, who was mistreating her. Or, it could have been part of her earnest request for a child. I believe it was probably both—she was seeing the gracious gift of a child as part of her vindication before this wicked woman, and longed for both the blessing of a child, as well as the personal vindication from God.

Requests for God’s Sanctifying Work

Jesus’ 40-day fast in the wilderness was not in order to be sanctified, but it was in part a preparation to be tested and tempted by the devil, and to overcome that temptation. Fasting is a way of overcoming temptation and of freshly dedicating ourselves to the Father. There are times when we struggle with temptation, and times when we may be able to anticipate temptation. Fasting is a means of earnestly imploring God for His help. This kind of self-discipline cannot accomplish anything. It isn’t a magical formula for spiritual strength, so don’t think that it is.

Let’s move on to the second broad category of biblical occasions for fasting.

EXPRESSING GRIEF OR MOURNING

There are various ways and reasons to express grief and mourning, and we see a number of them occur in conjunction with fasting in the Bible.

Mourning Over Death

Three of the first four references in the Bible to fasting connect it with an expression of grief. In Judges 20:18ff, the sons of Israel were engaged in an ugly Civil War. In the first day of battle, they lost 22,000 men. In the second day they lost 18,000 more. They called a fast for both mourning and deliverance (read Judges 20:26-28). They were crushed and did not want to experience further loss, and God used those crushing defeats to humble them in His sight.

A second occasion, which is purely in mourning over death, was at the death of King Saul. When King Saul was killed by the Philistines, the men of Jabesh Gilead walked all night to recover the bodies of the king and his sons. After the burial, there was a fast for seven days (read 1 Samuel 31:12-13). The next chapter records the response of the new king, David, and of his armies. “They mourned and wept and fasted until evening for Saul and his son Jonathan and for the people of the LORD and the house of Israel” (2 Samuel 1:12).

It seems that fasting in a time of grief, particularly over the death of someone, is a way of expressing trust in God, and devotion to God.
Particularly in death, we have questions about God’s purposes, God’s goodness, His plan, how all these things work together. Fasting is a way of saying “I am devoted to you, and not to the fulfillment of my own desires. I am devoted to seeing your purposes accomplished, and this death is part of that…so hallowed be your name, your kingdom come, your will be done.”

Mourning Over Sin

The first example is King Ahab, in 1 Kings 21. Ahab was led like a foolish puppet by his sinfully ambitious wife Jezebel, and did some pretty evil things, murdering innocent people, stealing and oppressing others, and really became an evil, power-mongering king. God pronounced judgment on him for this through the prophet Elijah. Despite all his evil, and the sweeping nature of God’s pronounced judgment against him, Ahab responded with humility and repentance expressed through fasting (read 1 Kings 21:20-29). Judgment was deferred because even such a man as Ahab was prepared to humble his soul with fasting. How great is God’s mercy! How great the power of fasting to call it forth!

Another example of fasting as an expression of grief over sin is in the book of Nehemiah. The prophet Ezra, after years of captivity in Babylon, is now part of God’s movement to bring the people of Israel back into the Promised Land. In chapter 8 it says that the people were exposed to the truth, through the reading of the Law, for the first time in decades (read Nehemiah 8:1-10). They continued to listen to Ezra and the appointed Levites expound from the Law, daily for about three weeks. By the end of this time, they were so broken over their sins of rebellion, and of neglect of God and His Law, that they were driven to fast in humble contrition and repentance (read Nehemiah 9:1-3).

Mourning Over the Sins of Others

One biblical account to illustrate this is King Saul, who was bent on destroying David in 1 Samuel 20. You may remember the story, that King Saul was jealous of David’s popularity, and Saul had planned his normal “new moon” dinner shortly after attempting to take David’s life. David figured he would try again, but Saul’s son Jonathan, who was loved and was loyal to David, believed that his father was truly repentant after the last attempt, and that if he was planning harm to David he would have told him so. As it turned out, Jonathan was wrong, and he found out that his father Saul was still intent on killing David, when he got angry at Jonathan’s request to visit David. In response to his father’s hatred of David, Jonathan fasted, grieving over the sin, and no doubt asking for the protection of David from his father (read 1 Samuel 20:30-34).

That is Jonathan and David’s story. Many of us would have similar stories where we were heartbroken over the sins of others, perhaps not murderous sins, but heartbreaking nonetheless. Fasting and praying for their repentance is appropriate and honoring to God. It should be a humble, broken-hearted fasting accompanied by earnest prayer on their behalf.

Now for a third broad category of fasting.

SEEKING DIRECTION, OR INITIATING SOME ACTION

Seeking Revelatory Direction in Times Past

While God is no longer giving revelation today as He did in the past, there are example in Scripture where the people of God sought this kind of direction from God through prayerful fasting (Daniel 9, Exodus 34).

Decision Making, or Seeking Guidance

We’ve seen one example of this in Judges 20, which was mingled with mourning over lost comrades in battle. In that context the people asked, “‘Shall I yet again go out to battle against the sons of my brother Benjamin, or shall I cease?’ And the LORD said, ‘Go up, for tomorrow I will deliver them into your hand’” (Judges 20:28). This was also a time of direct revelation from God, which we should not expect. However, I am convinced an example is set for fasting when you are in need of direction and guidance.

Another example would be Acts 13, where God—again in a revelatory way, not in a normative way—spoke of setting apart Paul and Barnabas for ministry (read Acts 13:1-3). It was during a time of devoted fasting that the Lord’s will in regard to ministry and the mission of Paul was made clear. It was also after a time of fasting and prayer that they laid hands on them and commended them to this ministry. Certainly no one is beyond this need to commit themselves and others to the work of ministry with this kind of sacrifice and devotion.

It wasn’t just for the purpose of seeking of direction. We see fasting taking place as a sort of “launching point” in pursuing a chosen direction. It is used as an earnest means of seeking the Lord’s blessing on that chosen path. Whenever Paul appointed elders in the churches that were formed through his ministry it appears that his practice was to pray and fast first.

Acts 14:23 – When they had appointed elders for them in every church, having prayed with fasting, they commended them to the Lord in whom they had believed.

Here the prayer and fasting was apparently a devoted pursuit of God’s blessing and enablement upon the men being set apart for the work of the ministry. It communicates to God the earnest desire to see His grace poured out for the glory of His name, and the good of His people.

This leaves us one final category. It is the one category that perhaps best explains the answer to the burning question, “why does God reward and bless those who fast?”

When God rewards fasting (i.e., answers those who fast), He is not paying wages, or settling debts—giving us what we have earned and deserve. Any concept of reward that approaches that idea is a dishonor to the God of grace. God does not respond to our fasting because it gives Him new knowledge about our faith or devotion—He knows all of that already. Fasting is simply a God-ordained, and divinely enabled way, of expressing that heart-felt devotion.

EXPRESSING PERSONAL DEVOTION

To Express Worship Toward God

God is worth our sacrifice. Making sacrifices for His sake—and purely for His sake—is an honor to Him. But even these sacrifices are an overflow of His gracious work in our lives.

1 Chronicles 29:14 – But who am I and who are my people that we should be able to offer as generously as this? For all things come from You, and from Your hand we have given You.

Who are we that we can choose to sacrifice our own pleasure and comfort for His sake—apart from His saving grace, we would be bent on our own pleasure. Instead, through fasting, and because of God’s gracious work through the gospel, we can express to God what ought to always be true in our hearts—that our greatest satisfaction, our greatest pleasure, our greatest joy, is found in Him and Him alone. We remind oursevles, and express to God in a practical way, that our god is not our belly (Phi 3:19).

It isn’t that he doesn’t already know the attitude of our hearts—but fasting is a means of expressing it to Him. Fasting is an outward manifestation of a heart fully devoted to God. The fast itself demonstrates this devoted heart, and by faith gives a reassurance of our devotion. Clearly, any outward act of obedience or devotion can be done in self-righteous way, and this is not what we desire to encourage. However, outward obedience and acts o devotion (like fasting) evidences that the grace of God is operative in our lives.

Beyond just devotion, fasting is most often associated with humility and helplessness. We’ve noted its connection with prayer, and usually it is prayer offered in times of crisis. Those crises that energize and motivate prayer combine with our fasting to enable us to express our devotion in a particular way.

To Express Humility, Helplessness and Hope in God (Piper, 175ff)

Fasting is a way to express the reality that we are looking away from ourself, and our own self-sufficiency, and acknowledging that God is our strength and hope. It is an offering of ourselves—emptied of the strength and sustenance of this life—in order to request that He fill us and sustain us and empower us with divine strength in our circumstances.

In some ways, it should be evident that the categories of fasting above could easily fit under this umbrella. We express humility, helplessness and hope in God when we make requests, during times of mourning, when we need direction, or when we embark on a new ministry venture. Those categories attempt to describe the biblical examples we have. This last one simply leaves it to your own application. What are the occasions in your life where devotion, humility, helplessness and hope should be expressed?

Perhaps it is time for you to fast and pray.

At the same time, there is much that can be said about God’s character and ways with the the sons of men, and even nations in general. Albert Mohler comments on the situation in his usually insightful way on his blog. Here is an excerpt from the entire article, which I encourage you to read as a warning against the kind of sinful presumption some Christians are displaying in their comments about the situation there.

Does God hate Haiti? That is the conclusion reached by many, who point to the earthquake as a sign of God’s direct and observable judgment.

God does judge the nations — all of them — and God will judge the nations. His judgment is perfect and his justice is sure. He rules over all the nations and his sovereign will is demonstrated in the rising and falling of nations and empires and peoples. Every molecule of matter obeys his command, and the earthquakes reveal his reign — as do the tides of relief and assistance flowing into Haiti right now.

A faithful Christian cannot accept the claim that God is a bystander in world events. The Bible clearly claims the sovereign rule of God over all his creation, all of the time. We have no right to claim that God was surprised by the earthquake in Haiti, or to allow that God could not have prevented it from happening.

God’s rule over creation involves both direct and indirect acts, but his rule is constant. The universe, even after the consequences of the Fall, still demonstrates the character of God in all its dimensions, objects, and occurrences. And yet, we have no right to claim that we know why a disaster like the earthquake in Haiti happened at just that place and at just that moment.

The arrogance of human presumption is a real and present danger. We can trace the effects of a drunk driver to a car accident, but we cannot trace the effects of voodoo to an earthquake — at least not so directly. Will God judge Haiti for its spiritual darkness? Of course. Is the judgment of God something we can claim to understand in this sense — in the present? No, we are not given that knowledge. Jesus himself warned his disciples against this kind of presumption.

Why did no earthquake shake Nazi Germany? Why did no tsunami swallow up the killing fields of Cambodia? Why did Hurricane Katrina destroy far more evangelical churches than casinos? Why do so many murderous dictators live to old age while many missionaries die young?

Does God hate Haiti? God hates sin, and will punish both individual sinners and nations. But that means that every individual and every nation will be found guilty when measured by the standard of God’s perfect righteousness. God does hate sin, but if God merely hated Haiti, there would be no missionaries there; there would be no aid streaming to the nation; there would be no rescue efforts — there would be no hope.

What the people of Haiti need is the gospel of Jesus Christ to establish an eternal hope, and for the love of Christ to be displayed by whatever Christians are there, and who may be going soon to help. No doubt, many of you have already heard of people who may be going, and it is commendable to pray for them and to support them in that work.

Luke 6:6-11 - On another Sabbath He entered the synagogue and was teaching; and there was a man there whose right hand was withered. The scribes and the Pharisees were watching Him closely to see if He healed on the Sabbath, so that they might find reason to accuse Him. But He knew what they were thinking, and He said to the man with the withered hand, “Get up and come forward!” And he got up and came forward. And Jesus said to them, “I ask you, is it lawful to do good or to do harm on the Sabbath, to save a life or to destroy it?” After looking around at them all, He said to him, “Stretch out your hand!” And he did so; and his hand was restored. But they themselves were filled with rage, and discussed together what they might do to Jesus.

John MacArthur comments in his study bible:

Filled with rage. A curious response in the face of so glorious a miracle. Such irrational hatred was their response to having been publicly humiliated — something they hated worse than anything (cf. Matt. 23:6, 7). They were unable to answer His reasoning (vv. 9, 10). And furthermore, by healing the man only with a command, He had performed no actual “work” that they could charge Him with. Desperately seeking a reason to accuse Him (v. 7), they could find none. Their response was blind fury.

We need to be careful to have a discerning spirit as we listen to this information. And we need to be even more diligent to maintain a thoroughly loving and Christian attitude as we interact with others about it. In an effort to help you be discerning, careful and loving in your evaluation and interaction about this often biased information, I want to pass along some information and articles that will both inform your understanding, as well as help shape your attitudes toward others who may not agree.

In the Fall 2008 “Master’s Seminary Journal” there was a series of articles on the topic of homosexuality from various angles (scroll down to the Fall 2008 section to find the articles on homosexuality). There is certainly merit in reading them all, but I would like to draw your attention to two of them in particular. The first because it aims to correct common misconceptions and misinformation that is often promoted as fact. The second because it is an excellent and practical encouragement for how we must minister the grace and truth of Scripture to lovingly address this issue.

Cultural and Medical Myths about Homosexuality, by Michael A. Grisanti

The first article, by professor Michael A. Grisanti, assesses and evaluates the plethora of research that attempts to identify and describe the biology of homosexuality. Particularly, he aims to clarify what current research concludes that “genes” can and cannot tell us about homosexuality.

He first chronicles the day in 1993 when NPR (National Public Radio) reported that a new study to be released the next day suggested that “someone had finally discovered the gene that causes homosexuality.” This report was quickly and widely circulated through other news outlets, despite clarifications by the researchers themselves, and caveats issued by other geneticists, that even if they had found a correlation, “this gene might only be associated with homosexuality and not the cause of it.”

The study ventures into a very tenuous and controversial field of research called “behavioral genetics,” the linking of complex human behaviors to particular genes or chromosonal regions. Grisanti cites one popular author, Charles Mann, who offers the bold clarification that these kinds of studies (linking genes with behaviors) have never been able to be replicated (repeated and proven). Mann says, “All were announced with fanfare; all were greeted unskeptically in the popular press; all are now in disrepute [in the academic community].”

Despite their disrepute in the academic community, the trumpeting of these ideas in the popular press, and the widespread public acceptance of these theories, has virtually sealed the irrefutable nature of these so-called “truths” with the majority of Americans. Not only that, but these unprovable theories have become the foundation and justification for a wide variety of legislative actions (gay marriage, hate crimes, etc.), public outcry against those who disagree, and a level social acceptance for homosexulaity that goes far beyond the biblical mandate to show mutual respect for fellow humans. Instead, it demands the acceptance of their lifestyle as “alternative” rather than “deviant.”

Grisanti helpfully details other studies that have similarly been widely embraced by the public, while being flawed and inconclusive from a scientific standpoint. These include studies regarding homosexuality among twins, differences in brain structure, studies of genetic scans and linkages, and prenatal hormone exposure. He concludes this section by saying:

All of the above research did not “discover” a gay gene, although many have suggested that. However, these studies that suggested some biological cause for homosexuality significantly influenced public perceptions. As Yarhouse points out [Mark A. Yarhouse, “Homsexuality, Ethics and identity Synthesis,” Christian Bioethics 10 (2004):241], “The more people believed that homosexuality was a biological ‘given,’ the more likely they were to support a variety of issues deemed important to some in the gay community (e.g. ordination of practicing gay, lesbian, or bisexual clergy; gay rights legislation, etc.).

Grisanti then goes on to discuss the modern research and opinions regarding the possibility and effects of a person “changing” their sexual orientation. This is another topic about which the academic community, and particularly the fields of medicine, pyschiatry, psychology, and sociology often disagree.

While some have stated it to be impossible, Grisanti cites studies that conclude, “that change in sexual orientation can happen and that change in sexual orientation does not harm the participant who changes.” Again, the very fact of change being possible suggests that the theory of “biological determinism” is wrong — a person’s sexuality is not “determined by their biological makeup.”

Grisanti concludes by outlining various ways this prematurely embraced research combined with public sentiment to influence our modern culture, as well as both domestic and international legislation. Despite the fact that it is not justified by any reliable research, he concludes corectly that the influence of the this agenda far surpasses their actual numbers.

Now, how should we respond? What should Christians think and do in response to this influential segment of society?

It is John MacArthur’s article in the series that explains the biblical teaching on the subject of homosexuality most thoroughly. He includes a brief discussion of how the concept of “homosexual love” contributes to the confusion, and concludes with a helpful “pastoral perspective” addendum that briefly outlines how we should respond.

However, it is Professor Alex D. Montoya’s article that thoroughly articulates how we should think and respond, and it is his article I would commend for that purpose.

The Church’s Response to Homosexuality, by Alex D. Montoya

My purpose is simply to reproduce the basic outline of his encouragements for the universal Church of Jesus Christ. He says there are four biblical mandates for the church as a proper response to the influence and agenda of the homosexual community.

1. The Church Must Expose Homosexuality as a Sin Against God

While MacArthur’s article thoroughly addresses this issue, Montoya points out the basic arguments, which clearly parallel and overlap at points. First, he shows that homosexuality is against God’s created order (Gen 1:27-28; 2:22-24; Matt 19:4-6; Heb 13:4) and is a perversion of that created order (Rom 1:24-27). Second, it is stated clearly that homosexuality is a violation of God’s moral law (1 Tim 1:8-11). Third, homosexuality is a sin against God’s Kingdom (1 Cor 6:9-10). And fourth, homosexuality is a sin against God’s holiness (1 Thes 4:3; 1 Pet 1:15-16). It is called unrighteous and ungodly (Rom 1:18; 1 Cor 6:9; 2 Pet 2:9; Jude 4).

Because of these truths, Montoya reminds us that, “Christians are under obligation to know and to make known the sinfulness of homosexuality. They cannot be swept away by the tide of public opinion or public decrees; nor can they remain mute concerning the terrible consequences of those who practice homosexuality.” Christian, let us not remain silent!

At the same time, if homosexuality is indeed a sin against God (and it is), then it is also a sin for which Christ died.

2. The Church Must Extend the Grace of God to Homosexuals

Montoya outlines five ways the church must be prepared to extend the grace of God to homosexuals.

First, the church must learn to show compassion to the homosexual. We must not be like the Pharisees who showed no concern or compassion for those who were lost.

Second, the church must be willing to associate with homosexuals. He points out that this is the point where many Christians show their “ignorance and arrogance when it comes to reaching out to homosexuals.” He exhorts us to “dispel the label of being ‘homophobic’ by not refusing to befriend and associate with homosexuals. We have nothing to fear and everything to gain for the gospel’s sake.”

Third, the church must have the conviction of the power of the gospel to convert the homosexual. The Bible clearly teaches that homosexuals can be powerfully transformed by the gospel (1 Cor 6:11).

Fourth, the church must provide special discipleship for homosexuals. Repentance from homosexuality, and overcoming the powerful lusts that once controlled them, will require help and encouragement. There are many evangalical ministries that are providing such help, and local churches must be willing to expend the effort necessary to help those in their midst.

And fifth, the church must effectively incorporate converted homosexuals into the Body of Christ. When men and women come to Christ, repenting of their homosexual practices, they should be discipled and embraced, rejoicing that God has saved them, and carefully be incorporated into the life of the church.

However, there are those who may be associated with the body, who refuse to repent of this sin. How must the be dealt with?

3. The Church Must Expel Practicing Homosexuals from the Fellowship

This is only one form of sexual immorality that may be present in the church, and all of them must be dealt with similarly. Montoya outlines a number of moral principles that must guide the church in its necessary actions.

First, we must recognize the church today is faced with the problem of moral compromise. The Bible’s admonition is to “remove the wicked man from their midst” (1 Cor 5:13).

Second, the church must have the courage to to confront the homosexual activist within and outside the church. The homosexual community has an agenda aimed at undermining and destroying the biblical definitions of sexuality and marriage. Many Christians, churches and pastors are falling prey to the intimidation of these activists and either wittingly or unwittingly compromising the truth. We must embrace and stand for truth.

Third, the church must have the conviction to practice excommunication on its own membership. This is a biblical mandate (1 Cor 5:13; Matt 18:18-20), and it is a sad commentary on the state of the evangelical church that most do not deal with the unrepentant sin within their walls. Montoya challenges us whether we can properly deal with homosexuality if we are not dealing with other forms of immorality.

4. The Church Must Resist the Assault of the Homosexual Community upon Society

Montoya states, “What Christians in America need to know is that the homosexual community has an organized agenda to change the moral fabric of American society.” It is a “purposeful effort to sell the homosexual lifestyle to America.” Christians need to not only be aware of these efforts, but must resist their impact on the political process and the growing changes they are making on our body of legislation, both at the state and national level. Not only is it redefining terms, it fails to be honest and forthright about the many dangers of the homosexual lifestyle, both in matters of public health and in matters of public safety.

I encourage you to read the articles in order to be informed and equipped to begin fulfilling your responsibilities as Christians.

In a post on The Gospel Coalition website titled, “My Church or the Kingdom?” Ray Ortlund makes this insightful comment.

“My passion isn’t to build up my church. My passion is for God’s Kingdom.”

Ever heard someone say that? I have. It sounds large-hearted, but it’s wrong. It can even be destructive.

Suppose I said, “My passion isn’t to build up my marriage. My passion is for Marriage. I want the institution of Marriage to be revered again. I’ll work for that. I’ll pray for that. I’ll sacrifice for that. But don’t expect me to hunker down in the humble daily realities of building a great marriage with my wife Jani. I’m aiming at something grander.”

If I said that, would you think, “Wow, Ray is so committed”? Or would you wonder if I had lost my mind?

If you care about the Kingdom, be the kind of person who can be counted on in your own church. Join your church, pray for your church, tithe to your church, participate in your church every Sunday with wholehearted passion.

We build great churches the same way we build great marriages—real commitment that makes a positive difference every day.

Thank you Ray Ortlund for this poignant and insightful reminder and practical admonition to be about the work of the kingdom BY being committed to local church ministry.

Here is a short article that answers that very difficult question in a way that is faithful to reconcile biblical passages that seem to indicate major differences, even though we know the Spirit was working in OT saints. I believe a thorough study of other passages would confirm this author’s conclusions. In the past I have described the transition in the Spirit’s activity at Pentecost as “different in degree, but of the same kind.” Here is how this author states his conclusion.

Both the OT and NT present the Holy Spirit as the only regenerating agent in the plan of redemption, the sole agent of sanctification—working in the hearts of OT and NT believers, convicting them of sin and producing genuine God worshippers—and as the only agent of empowerment, enabling the saints of both testaments to live holy lives which are acceptable to God. He continues to fulfill this role in us today as He had done from the beginning of time. The extent of His work in believers has increased, but He was always in believers and among believers.

Click on the link above to read the whole article. I think it will help you if you desire to have a clearer understanding of this issue.

How are we to understand such things?

We studied psalm 137 together some months ago. It is called an imprecatory psalm because of the curse and judgment that is pronounced by the psalmist against others. Because there are many passages of Scripture that include such statements, I thought it might be helpful to review in summary fashion how we understood that psalm. This provides a pattern for understanding similar passages in Scripture.

This is a psalm that must have been written shortly after some of the Israelites returned from the Babylonian captivity. The writer is lamenting his experience while in Babylon, and all that he says flows out of that sad experience. Despite many gracious warnings by God through the prophets, Israel persisted in their disobedience and rebellion, and brought the chastening and judgment of God upon themselves. God used the evil Babylonians as His instrument of chastening.

The Babylonians were violent and cruel. They spared no one as they took over the land. They killed the children, and raped the women, and carried the people away to live as slaves, oppressing them and treating them harshly. This psalm was written by someone who had experienced and witnessed all that violence, pain and tragedy.

It first expresses sadness over their condition, then a longing to be back in Jerusalem worshipping at the temple. At the end, he calls upon God to recompense the Babylonians for what they had done to the people of Israel.

The people of Israel constituted God’s kingdom on earth. The temple in Jerusalem was God’s dwelling place on earth. The throne of David was the throne of God’s coming Messiah. The people were waiting and expecting God to come and establish His kingdom on the earth forever, in keeping with His promises through the prophets.

While lamenting the past, this psalm also pleads with God to restore His people, and accomplish His kingdom purposes on the earth. And it does so with the understanding that every faithful Jew must make faithfulness and the worship of God His greatest joy, and his most diligent pursuit.

Because of these facts, the psalmist describes three divergent realities of a true kingdom seeker.

In the first four verses, the writer is describing the experience of Jewish captives in Babylon. They were sad days, but days that were brought on by the collective rebellion and unfaithfulness of the Israelites themselves.

And that leads us to the first reality in the heart of every true kingdom seeker.

Regretfully ACKNOWLEDGE the consequences of your SINFUL choices (v. 1-4)

Psalm 137:1-4
By the rivers of Babylon,
There we sat down and wept,
When we remembered Zion.
Upon the willows in the midst of it
We hung our harps.
For there our captors demanded of us songs,
And our tormentors mirth, saying,
“Sing us one of the songs of Zion.”
How can we sing the LORD’S song
In a foreign land?

Having been taken captive, a band of enslaved Israelites find themselves lamenting the loss of their great land, and the privilege of worshipping in Jerusalem. So they sit down by a river and simply start crying.

It was somewhat different for them. We now know the spiritual reality of having one mediator between God and men, the man Christ Jesus. But in their religious economy, they needed the temple, they needed the priest, and they needed to offer the sacrifices in order to have their sins covered, and to offer gifts of worship and thanks. As well, it was at the temple that there was also vibrant worship, songs were sung, prayers were offered, sacrifices made. There was dancing and feasting and worship.

But all of that was taken away from them in Babylon.

So, knowing they could not recreate the scene, or offer the sacrifices, or engage in acceptable worship, they simply took their harps and hung them up in the tree (see 137:2).

They did this in part as an expression of sadness over what they couldn’t experience for real. But it was also in protest to the taunting of the Babylonians themselves. Their “captors demanded” that they sing their Jewish songs of joy and mirth. They wanted to hear one of those songs celebrating the greatness of Zion, the majesty of Jerusalem, the splendor of the temple, and of the glory of the God of Israel.

But Zion wasn’t great, Jerusalem’s majesty and splendor (the temple) had been ransacked and torn to the ground, and the house of the Lord wasn’t filled with the glory of God any more. It was covered in the ashes of defeat and the dust of destruction.

For those Jewish captives, there was nothing to sing about.

They were in a foreign land, taken captive through the violence and brutality of a foreign people, knowing that their temple worship had been laid waste and torn to the ground. As far as they knew at that time, there was little to cause them hope of returning and restoring those glorious realities.

But joyously, according to the words of the prophets, there was great cause for hope.

• The prophet Jeremiah had predicted that this captivity would only be for 70 years (Jeremiah 25:11).
• The prophet Daniel had appealed to God’s prediction as promise, and pleaded with God to allow the captives to return (Daniel 9:2).
• The prophet Isaiah had predicted that a future king named Cyrus would order that Israelites return and rebuild the temple in Jerusalem (Isaiah 44:28).
• In time this would all actually happen, and these future events are recorded in the books of Ezra, Nehemiah, and Haggai.

And now, as the psalmist writes the 137th psalm, the captives HAD returned.

Notice that in verses 1-3 the writer is speaking of those experiences as in the past. Now in verses 5 and 6, the writer is expressing an exhortation that this precious, temple worship must be his most supreme joy and pursuit. In other words, he wants himself and everyone who would ever sing his song (read his psalm), to learn from the experience of the Israelites.

When you are unfaithful, your privileges of worship will be overshadowed by your experience of God’s chastening. You will be weeping, you will be lamenting your unfaithfulness, and bearing up under the weight of God’s chastising hand–perhaps even with your oppressors mocking your claim to be God’s blessed and chosen people.

So instead of wallowing in that experience, the psalmist is encouraging all who would read this psalm with understanding to adopt the mindset that will forever guard you from wandering away from God.

And that is the second reality of every true kingdom seeker.

Passionately EMBRACE genuine WORSHIP as your SUPREME joy (v. 4-6)

The psalmist asks how his heart and mouth can be filled with songs of worship, while he is being chastised for his rebellion and unfaithfulness to God (see 137:4).

The answer is that ‘they can’t!’

Now, having been restored to the land, the writer is recording his experience, and putting these words to paper in order to remind us what MUST be MOST important.

Psalm 137:5-6
If I forget you, O Jerusalem,
May my right hand forget her skill.
May my tongue cling to the roof of my mouth
If I do not remember you,
If I do not exalt Jerusalem
Above my chief joy.

When the writer says he must “exalt Jerusalem,” he is saying that he must always remember that it was in Jerusalem that God had chosen to establish His name, to appoint His king, and to build His temple so that He might be worshipped and served appropriately. The experience of worship, and the cause of God’s kingdom on earth was, and will be, centered in Jerusalem.

And so the psalmist says, “I want this pursuit of worship to be my passionate, and uninterrupted pursuit.” In fact, he says, “If I ever forget Jerusalem, if I don’t remember its importance and its glory, and if I don’t live in a way that will continue to ensure God’s blessing on His people, and on His holy city, then may my right hand shrivel up so I can never play my harp, and may my tongue be so lame that I can never sing again.”

He would rather be physically maimed and crippled than to ever be in a place again (like Babylon) where he cannot worship. Even more lamentable to his mind was the fear of ever being in a place spiritually where his own thoughts and actions invited the chastening of God as the thoughts and actions of God’s people had done in the past.

He wanted nothing to stand in the way of this passionate pursuit of true worship in the city of Zion, Jerusalem.

Whatever it was that he counted most precious, most enjoyable, most pleasurable and satisfying, he says now that his love and appreciation for genuine temple worship, in the presence of very God, must be high above even that.

Do you Passionately EMBRACE genuine WORSHIP as your SUPREME joy?

This is certainly a reminder that we must be ever mindful of what it is that competes with God, that competes in our hearts, for true worship of God. He had experienced the painful consequences and chastening of God for having set God aside as the chief joy in his heart (as did all the people collectively), and now he is wishing great pain and even personal injury if he does not avoid the same compromise in the future.

Now the psalm turns the last corner, and perhaps the most difficult one. We have heard his GRIEF over past chastening, and seen his expression of LONGING for uninterrupted and uncompromising worship. Now, there is the matter of wishing a curse upon others-or technically, wishing a blessing upon those who carry out atrocious acts upon his oppressors.

How are we to understand this?

First of all, we must acknowledge that these words are an inspired expression of worship in the Lord’s own songbook, and therefore it is right and holy (in some sense) to wish and express such things.

Therefore, we will phrase the third heart reality of every true kingdom seeker in this way.

Properly ANTICIPATE God’s JUSTICE upon the ENEMIES of God’s Kingdom (v. 7-9)

Let’s read it again to have it fresh in our minds as we try to grapple with the reality of it.

Psalm 137:7-9
Remember, O LORD, against the sons of Edom
The day of Jerusalem,
Who said, “Raze it, raze it
To its very foundation.”
O daughter of Babylon, you devastated one,
How blessed will be the one who repays you
With the recompense with which you have repaid us.
How blessed will be the one who seizes and dashes your little ones
Against the rock.

Clearly the psalmist is anticipating that God WILL judge both the Edomites and the Babylonians. And his pronouncement of blessing upon whoever God chooses to be the instrument of that judgment implies that it will be deserved and just-even if it is horrible and violent in its particulars.

In order to help us understand both this particular psalm, and others like it, I want to give you four broad principles that ought to govern how to think through and interpret statements like these in Scripture.

(1) God judges the nations of the earth in righteousness, both in the final day, and often in history.

God has fixed a day in which He will judge the earth in righteousness.

Psalm 96:13b - …He is coming to judge the earth. He will judge the world in righteousness and the peoples in His faithfulness.

Acts 17:31 - because He has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all men by raising Him from the dead.

This speaks of a final judgment upon the earth, but we also have many, many examples in Scripture of God judging particular nations for their sins-like Sodom and Gomorrah, the Philistines, the Canaanites, and even the Babylonians. The psalmist is simply identifying with God’s own stated purpose, and one that is consistent with His character, His holiness, and His prophetic word.

But secondly, this is not purely a personal request for the psalmist.

(2) This is not a request for personal vengeance, but a concern for God’s kingdom purposes to be established.

This is not a personal issue for the psalmist, but one that reaches to the heart of what God had promised and was purposing to carry out. It is God’s purpose to establish His kingdom on the earth. Sadly, the disobedience and rebellion of the Israelites had diverted God’s intention, by His own sovereign and divine purposes, away from the immediate establishment of His earthly kingdom.

But the psalmist knew that it was promised, and he knew that at present both the Edomites and the Babylonians were opposed to God’s people, and opposed to God’s kingdom. Having been delivered out of Babylon, and back to the Promised Land, the psalmist now had a renewed hope that the promises of the kingdom would soon be established. And so he is simply praying that it would come about.

The Old Testament did not teach, nor does it justify, the seeking of personal vengeance. And that leads us to the third broad principle for understanding such passages.

(3) Despite different emphases, the Old and New Testaments are consistent in their expression of personal ethics and national justice.

God often carries out His purposes of judgment through the tragic events of war, using civil governments as His agents. But these are civil governments acting as agents of justice, not individuals carrying out personal vengeance.
We must not confuse the demand and practice of personal ethics of the Bible (love your enemies, bless those who persecute you) with the establishment and execution of the civil law of government agents (an eye for an eye, stoning murderers, etc.).

The personal ethics taught by Jesus were based on Old Testament principles outlined in God’s Law (Leviticus, Exodus and Deuteronomy). They do not contradict, or even alter, the Old Testament directives regarding civil law or God’s purposes to accomplish justice through the nations.

In fact, this principle is also taught in the New Testament.

Romans 13:1, 4 - Every person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God…4 for it is a minister of God to you for good. But if you do what is evil, be afraid; for it does not bear the sword for nothing; for it is a minister of God, an avenger who brings wrath on the one who practices evil.

When the Old Testament speaks about personal ethics, it is completely consistent with the personal ethics of the New Testament. And, when the New Testament speaks of civil government, and God’s purposes for and through them, it is completely consistent with Old Testament teaching.

Despite different emphases, the Old and New Testaments are consistent in their expression of personal ethics and national justice.

There are different emphases, because the Old Testament was spoken and given in the context of God ruling an entire nation of people (Israel), through the laws of civil government (significant portions of the Mosaic Law). The New Testament is spoken in a context where there are true believers, but they are of every tribe and tongue and nation-and so the emphasis is on personal ethics, not civil law.

Now back to psalm 137.

Having established that God does and will judge the earth, and that the psalmist is not requesting personal vengeance, what is psalm 137 really saying should happen?

(4) These judgments will happen according to God’s word; the psalmist is really requesting that God would fulfill His own stated will and purpose.

God had already declared the just judgment and destiny of both Edom and Babylon. The sons of Edom were doomed, according to God’s own prophetic word (Obadiah).

Obadiah 1:9-11 - “Then your mighty men will be dismayed, O Teman, So that everyone may be cut off from the mountain of Esau by slaughter. 10 “Because of violence to your brother Jacob, You will be covered with shame, And you will be cut off forever. 11 “On the day that you stood aloof, On the day that strangers carried off his wealth, And foreigners entered his gate And cast lots for Jerusalem-You too were as one of them.

They rejoiced in the day of destruction in Jerusalem and Israel. As psalm 137 says…

Psalm 137:7 - Remember, O LORD, against the sons of Edom The day of Jerusalem, Who said, “Raze it, raze it To its very foundation.”

They were cheering for its total destruction, that it would be razed, or leveled to the ground. Because of this, God said they would be judged.

Obadiah 1:15 - For the day of the LORD draws near on all the nations. As you have done, it will be done to you. Your dealings will return on your own head.

The Babylonians, likewise, were destined for destruction and judgment, and to be repaid equally, in God’s justice and wrath, for the atrocities committed against His people. With the Babylonians, these judgments were actually very specific.

Isaiah 13:1 - The oracle concerning Babylon which Isaiah the son of Amoz saw.

After describing a lot of the details of this judgment, we see in Isaiah’s prophecy some strikingly similar and specific details of how it will come about.

Isaiah 13:16-18 - Their little ones also will be dashed to pieces Before their eyes; Their houses will be plundered And their wives ravished. 17 Behold, I am going to stir up the Medes against them, Who will not value silver or take pleasure in gold. 18 And their bows will mow down the young men, They will not even have compassion on the fruit of the womb, Nor will their eye pity children.

We also read this in Jeremiah.

Jeremiah 51:56 - For the destroyer is coming against her, against Babylon, And her mighty men will be captured, Their bows are shattered; For the LORD is a God of recompense, He will fully repay.

The very things that the evil Babylonians had done to the children of Israel, God was going to bring upon them through the hands of another wicked nation, the Medes. This actually happened later, as we know from the book of Daniel, and from secular historical accounts.

But for our purposes, what we are noting is that the psalmist was not requesting personal vengeance, or saying something out of character with God’s plan and purposes for judgment. He was actually requesting that God Himself would fulfill His own stated purpose and plan for those wicked Babylonians (and Edomites).

Now, how does this apply to us today? How are we to properly anticipate God’s justice upon the enemies of His kingdom?

As we read such a disturbing statement as we have at the end of psalm 137, I think it seems atrocious to our minds because we do not fully grasp, in a godly way, the heinousness of sin. We have people all over our nation, and in our world, doing things every day as horrible as what the psalmist describes.

We can’t imagine someone “dashing the head of an infant against a stone,” and yet there are people every day burning, and dismembering babies in their mother’s womb. It is only a mercy of God that He has not judged our nation more than He has, and this psalm is a reminder that one day He WILL. While we do not have a specific promise, as the psalmist did with Edom and Babylon, such a judgment would be completely consistent with His character.

We can offer the enemies of God’s kingdom a message of hope and forgiveness-the blood of Christ can cleanse us of all sin. All the wicked of our nation can repent and run to the crucified and risen Messiah of Israel for compassion, pardon and salvation.

Isaiah 55:5-7 - “Behold, you will call a nation you do not know, And a nation which knows you not will run to you, Because of the LORD your God, even the Holy One of Israel; For He has glorified you.” 6 Seek the LORD while He may be found; Call upon Him while He is near. 7 Let the wicked forsake his way And the unrighteous man his thoughts; And let him return to the LORD, And He will have compassion on him, And to our God, For He will abundantly pardon.

But for those who do not repent, psalm 137, and passages like it, is a simple message of awful judgment. The words of psalm 137 remind us of the gruesome nature of sin, the hatred of God against it, and of the kind of awful judgment that is to come.

God recompenses mankind for their sin. God is not mocked. Man will reap what he sows. If our nation continues to legalize and encourage moral debauchery, and degrading lifestyles like those of the homosexual, and legalize the snuffing out of human life through abortion and certain forms of stem cell research, then we are on a dangerous path to destruction and judgment.

Nonetheless, we should not be the kind of people that express personal hatred or disdain for sinners. These matters are NEVER a cause for personal vengeance or vigilante justice. Rather, it should be a powerful motivation to bring the message of peace and reconciliation with God to the rebellious, dying and lost of our culture.

It is an awful judgment that they will one day face.

My hope is that the message of this psalm will motivate you to be faithful in the commission to rescue the perishing, and that this graphic reminder of the just judgment to come causes you to consider afresh the diligence with which you preach the gospel to all creation.

Regardless of my own tastes, I have often reflected on the ways these films can shape our views of romance and marriage in a way that is unbiblical, and therefore potentially harmful. She draws a careful (but guarded) comparison of chick flicks distorting a woman’s view of romance similar to how pornography can distort a man’s view of sexuality. She then discusses what she calls “three powerful lies communicated to and believed by women through this genre.” I appreciated her main points (and think it can just as easily distort men too):

1. Lie #1: Men think of romance and relational intimacy exactly like women do!
2. Lie #2: If I marry the right man [woman], all will be right in my life.
3. Lie #3: I will know that a man [woman] is right for me by feelings I get when I’m with him [her].

After explaining these points, she then shares her own personal experience in meeting and getting to know her husband. In the process she exemplifies some good principles to consider in dating, or in discipling our own older children in how to think as they get to the age of dating and courtship. Her recommendations at the end are very similar to the principles taught in “Holding Hands, Holding Hearts,” by Richard & Sharon Phillips.

I recommend this article for your edification, and welcome any comments.