Psalm of Victory - Psalms 68

This Psalm is a victory hymn in which the singer sings the power of God in action among his people. The singer invokes God to arise so that is enemies may have no place. By calling the presence of God this means judgment and destruction for them that are unrighteous, but for them that are godly it means his presence will bring joy and salvation. Eaton calls psalm 68 a processional hymn. (Pg 248). Broyles agrees with Eaton by saying that “the procession begins with the song of the ark, imploring God to arise” (Broyles, 1999 page 282) It is evident that as the singer calls the presence of God; the hymn marks the sense of God’s nearness.

The community is called to sing, for God has already appeared as we read in verse 4 from the clouds. From these verses 3&4 it is clear that the rider of the clouds does so in his cherubim- chariot. Thus as a call is made- the hymn moves to describe how God’s name is known to all people including the powerless and the vulnerable. He is father to the fatherless and mother to the motherless. He is also concerned with the homeless, the imprisoned. “The arrogant and cruel he treats as rebels, to be expelled to a fierce desert” (Eaton, 2003 pg 249).

Many scholars have suggested that this hymn was a processional hymn symbolizing the match through the wilderness and final triumphant entry in to the promised land. The second part of this psalm speaks of God of Sinai who goes forth beyond his people. The author has a picture of God leading the Israelites to the promised land. His presence was symbolized by the Ark of the covenant. As the psalm presents this picture it brings out the significance of God’s present work in the festival of which this hymn was thought to originate. In this second part it seems that the Song charges the tempo, and probably the rhythm, notice the Selah at verse 7 after which the whole description charges. This might have been prayed rather than sung. “the earth quaked and the heavens poured down rain” and as Eaton puts it, “this brings out the significance of God’s present work in the festival, savoir and renewer of earth’s life through the rains” (Eaton, 2003) page 250)

Movement

Remembrance of God’s goodness to his own people in their lives calls forth for a hymn to him as the protector of the needy and the oppressed. He manifests his presence at Mt Sinai. As a father to those who are fatherless and a mother to the motherless. This psalm points out that he prepared his people a land watered by the rains. Regardless of all the hostility and oppression, the singer is calling the others to join in and the Lord gives victory. “while the victory is celebrated the congregation responds from its daily experience drawing the message of victory into its own small portions a crucial liturgical intervention”. (Gerstenberger, 2001 page 40).

In the eyes of the poet, blessing God as a congregation was something of importance. As seen earlier this was a procession probably leading to a place of worship i.e. Temple, after which at the end of the procession the Poet/ singer calls the congregation to Bless

God. Seemingly the congregation does that and the poet invokes God to display his power. As a result, “His splendor is touching his people and his sanctuary, but also the creation” (Eaton, 2003 Page 250). Notice that the scene of God’s blessing is in his holy Temple, and not in the battle field. And the occasion is brought to and end with a Doxology, that to realize the ends of his victory, the singers summon the nations to give praise to him who manifests his power in heaven and his glory in Israel’s history. They needed to reminded the power of God and the strength come from God and the whole accession comes to a stand still.

Important words and Phrases.

Verse 2, as smoke is driven away, as wax melts before fire – that them that are wicked before God will easily be swept, for before the power of God they can not resist.

Verse 4 one who rides upon the clouds – Explains how he appears to people like he did to Moses on Mt Sinai. This was a Mythological poem among the Canaanites according to “He who rides upon the clouds” Deut 33:26. (Knox, 1955 page 355)

Verse 7 Marching through the wilderness. This speaks of God of Sinai who goes ahead of his people, one who provides to his own. At Mount Sinai he manifested himself in a mighty way in which he prepared his people land watered by rain in contrast to Egypt which was water by irrigation.

Verse 8, the earth quaked and the heaven pours rain – John Knox in his commentary on psalms compares this with the time when Judges were too corrupt and he attributes the time of the Psalmist with this time. Judges5:5. (Knox, 1955 page 356) the wildernesses as the Israelites were en rout to the Promised Land. The same God who did the miracles of victory to them is doing the same here. Note the Israelites referred to God as God of Isaac, Abraham, or God of our forefathers. The same is implied here.

Verses 15, the mountains of Bashan, may refer to God’s dwelling place, which is a modest hill- like Mount Zion. This is used probably to recognized the presence of the Lord.

Verse 17, Sinai into is Sanctuary – in the olden days it was believed that God live in the mountain. Sinai was God’s meeting Place with Moses. Now the singer believes that God is no longer that far from them for he is the one who is their victory, he is among them.

Verses 30, beast among the reed- that all creation is for thee, and God has helped them to be victories as he did with the Israelites under the bondage of the Egyptians in verse 29, kings will bring you gifts; no one is above to God. This indicates that the victory of God is above all creation and rulers.

Works cited

Weiser Arthur. 1959. The psalms, Philadelphia, Westminster Press,.

Eaton John. 2003. The Psalms, a historical and Spiritual Commentary with an introduction and New Testament Translation, London & New York, T & T Clark International,
Gerstenberger Ertard. Psalms, Part 2, and Lamentations, Michigan/Cambridge U.K

William B. 2001. Eerdmans Publishing Company Grand Rapids.

Knox John. 1955. The interpreters Bible, Psalms and Proverbs, Nashville, Abingdon Press New York,

Craig C. Broyles. 1999. New international Biblical Commentary- Psalms. Hendrickson Publishers, Paternoster press,

New International Version, Colorado springs, Colorado International Bible society.

Are you a Prodigal Christian? By Pastor Bob - Guest Blogger

Today I want to talk about a passage in the Bible that I am sure you have read and probably heard several sermons on this particular passage. I would like to discuss the arable of the "Prodigal Son, Luke 15:11 – 32. Now there are many more lessons in this wonderful parable such as jealousy but I wanted to focus on the father's reaction to have this sinner son come back home. Luke 5:20, (NASB)"So he got up and came to his father. But while he was still a long way off, his father saw him and felt compassion for him, andran and embraced him and kissed him."
The Greek word that Jesus used here was kataphileô This word is not a simple hello kiss on the cheek this means to kiss someone that you love or to kiss some fervently which means intensity of spirit So after the son who took all his money and squandered it he came back with dirty clothes and probably smelling pretty ripe, the father kissed his sonwith the intensity of spirit. You see it did not make a difference to this young man's father that he sinned against him and wasted all that money.

The only thing that mattered to the father was that the son had come back.As the young man was confessing to his father, his father interrupted him and said bring me the best robe the Greek word for Best is the word prôtos which meant this robe was used for first importance or a chief would wear this robe. Then he put a ring on his finger gave him some shoes and he killed the fatted calf to celebrate. The Greek word here is euphrainô which means to celebrate, make glad, make merry and rejoice.

Let's think about this for a minute. How would you react if your child sinned against you took all the money you had saved for him and spent it on drugs, alcohol, gambling and prostitutes and then he showed up on your door step. Would you stop him from apologizing to plan and big reception and give him your finest clothes, shoes and jewelry? Well this short message is to remind you of how loving our Lord is. You see no matter how much we messed up in the past; God is thrilled when we come back to him.

Let us also look at the verse in Matthew 19:19, when Jesus said we are to love our neighbor as we love ourselves. If we are always beating ourselves up for past mistakes and in the places where we fall short, how can we love our neighbor? If God will accept us with all our faults, why can't we accept when we fall short? I see this happening all the time and very often when it comes to taken care of our body. I know so many people who try to eat right and exercise and then make a little mistake and they come completely apart. When we make a mistake, we need to learn from it, accept it, make amends and then move on. God forgives us so why can't we forgive ourselves. I hear too many people complain that they are not the best father or mother. I am not doing as well in business. I cheated on my diet. The list can go on and on. Stop focusing on what you did wrong but focus on what you do right! Everyday remind yourself of all the wonderful things you do.

My challenge to you is for the next 40 days, I want you to write down every good thing you do every day. Then read that every night before you go to bed. You will be amazed by how your life will change. Then you can go out and love your neighbor as yourself. If you are interested in living a full life powered by God, I encourage you

Royal Psalms: 97 - Extolling The Greatness of God

Literary Type

This is a Kingship Psalms which is celebrating the kingship of Yahweh. It portrays God as a king on a throne and his Might and Majesty. His kingship is surrounded by clouds and at the same time darkness with fire and lightening. As seen in the first two verses the psalm starts as a royal hymn that praises God who not only comes with his triumphant procession, but “along with massive power, the actual substance of governance characterized by righteous and Justice(Brueggemann, 1984, page146). The psalm is like a beginning of the God’s reign among his people, and they are seen praises him for his presence among them. On the other hand the congregation is heard telling of the fate of God’s foes, which comes to telling of the final victory of God as ruler. In the second part of this psalm the significance and effects of Yahweh’s rule over Israel and all the people are the issue here.

The Psalmist tells of the effect of God’s power over all other creation. He draws an analogy of the heavens testifying to what God has done to all people, calling to those who are not for him to be ashamed, and we see in this analogy the lesser powers trusting in this new rule of Yahweh. He is singing of God as high above all the heavens and earth with joy for God is the victor of all that are right and good, “ bringing home to the worshippers that the happiness of the new reign is for those that hate evil” (Eaton 2003 page 344). Broyles observes that “the moral imperative to hate evil is clearly not doctrinaire but set within a warm relationship. It applies to those who love the Lord and in turn promises them protection, light and joy” (1999, page 380).

Thus, this psalm is seen as one of the enthronement psalms, we see Lord as King to his throne and the adoration done to him by all the other gods. It is a hymn in praise of God, where the righteous are called to join in. He recognizes the supremacy of God over the entire universe, over other gods’ and men. Knox asserts that “ The chief thing the psalmist has to say is that the Lord reigneth” (1955, page 522).

Movement

The new reign of the Lord is a mixture of celebration and Sorrow. Celebration for them who hate evil and sorrow for them that who love evil. This new reign is also and introduction to human goodness and value to the world. His reign is also goodness and bad news again to those who hate and Love evil. The movement of this psalm seems to move on three stages, the first one is where the Psalmist speaks with images or analogies to tell the enthronement of Yahweh. The second is where he contrasts the shame of those who hate God with the Joy of those who love evil. And finally those who hate evil are being called to rejoice in the lord and to give praise to him.

As we see here the Psalm move s to call all the worshippers to acknowledge God in his throne as the mighty one. Limburg points out that “the earth is called on to rejoice over the Lord’s being king and he is above all gods” (2000, page 328, emphasis mine). He further points out that the psalm ends as it began, on a note of rejoicing. This is celebration and rejoicing of God’s people and the population of heaven. At the very end those that hate evil are promised God’s love and protection which comes as a result of love of God. Eaton sums up the movement of this psalm by saying that “ the psalm resounds in the scene of world wide rejoicing, following the Lord’s victorious battle against the false powers of chaos. It sounds a note of awe, portraying this lord, for all his glory as still sounded by the storm, cloud and darkness” (2003, page 344). As it moves it presents the readers with a perceptive insight about God’s nature among his people, which is present in the extraordinary scenes that are common to men which “ at times may be shrouded in the clouds and thick darkness and at others it may shed light.” (Broyles, 1999 page 380)

Important words and phrases.

Verses 2, Clouds and thick darkness – May be pointing to the coming of God. It may also be speaking figuratively referring to the appearance of God to Moses which was of awe and wonder which surround God as his nature of who he is. Verses 2b, foundation of his throne – may mean the rule of dominion of God. Which as Anderson puts it is “characterized by righteousness and justice” (Anderson, 1974 page 687)

Verses 3, Fire consume foes on every side – presumably this fire surrounds his throne. It burns those who do not hate evil. Anderson suggests that “God is fire and he appears in fire or he may be a devouring fire” (1974, page 688). But he is not without justice and righteousness.

Verse 4, his lighting lights up the world- Thunder symbolizes that appearance of God, like he appeared to the Israelites on Mt Sinai. There is no thunder that does not come with lightening, thus, in his appearance, his light shines in the word which may imply that God is near. 4b the earth sees and trembles – the nearness or the coming of God to his people is something that makes people tremble. It may not be trembling of fear but the tremble of his mightiness.

Verse 5,Mountain melt- for God is the Lord of all, the mountains which are strong and a symbol for stability can not stand his coming.

Verses 6,Heavens proclaim –God’s presence is made to the whole of creation including the heaven which he made. All creation will speak his him.

Verse 7, images are put to shame - may refer to the idols that were worshipped by Canaanites, i.e. graven images which symbolizes a god in place of God. Knox refers to them as “something made by cutting wood, stone, or metal thus worthless”. (Knox, 1955 page 524).

Verse 9, Most high – As described in the Literary session, this is a royal Psalm, thus most high signifies the Power of God. Who is above all others.


Works Cited

A.A Anderson. 1992. The new century Bible Commentary. Psalms (73 – 150)London, WMB Eerdmans Publishing Co. Grand Rapids.

Walter Brueggemann. 1984. The massage of the Psalms A theological Commentary. Minneapolis, Augsburg Publishing house.

Eaton John. 2003.The Psalms. A historical and Spiritual Commentary with an Introduction and
New Translation, London & New York, T & T Clark international.

Graig C. Broyles. 1999. New International Biblical Commentary – Psalms Massachusetts, Hendrickson Publishers- Paternoster Press.

James Limburg. 2000. Psalms. Louisville, Kentucky, Westminster, John Knox Press.

Stanley L. Jaki. 2001. Prating the Psalms – A commentary. Michigan Cambridge, UK William B. Eerdmans Publishing Co. Grand Rapids.

Knox John. 1955.The Interpreters Bible, Psalms and Proverbs, Nashville, Abingdon Press New York.

PART FIVE: Knowing the True Way- John 14:5-14

Sermon title: Knowing the true way in Jesus.
Sermon subject: Jesus reassures his Disciples
Sermon Objective: That listeners would understand and follow Jesus.

Introduction.

There is no other part in the gospel I have observed more confusion with the disciples as chapter 14. This is because the attention is turned to the problem of death and separation. The little company that had been so much together is so much threatened by the loss of it's leader and the disruption of the fellowship. How is it going to survive without Jesus?

Explanation

In the beginning of chapter 14 the disciple of Jesus are troubled something he had pointed to them. He however wanted them to set their hearts at ease. He urged them to maintain their trust in God and in him inspite of the threatening circumstances 14:1-2. Jesus did not tell them about the way which he is going but he said “Where I am going you know the way” he assumed that they know the way for he has been with them for a while now and many times he has talked about his Father in heaven.

We see Thomas being genuine and speaking his mind when he said that they do not know the way. He is talking on his own behalf and that of others. I like him for his honesty, pessimistic, and uninhibited. As many Christians would do today he did not suppress his feelings but he voiced his despair. In many ways he acted as peter to questions. cf 13:6, 36-37. Thomas was not ready to accept a state of permanent bewilderment. His question reveals a man who is confused in life and felt that its riddle were insolvable.

Jesus’ reply seem to put them in more confused stat. He claims to be three things at the same time, "I am the way the truth and the life” cf what God said to Moses in Deut.5:32-33. You shall walk in the ways which the Lord your God has commanded you. What did he mean? He was echoing Isaiah 30 21. He meant to tell them that he was what they didn’t know. He was the truth- see Ps 86:11- and he was the life. The writer of Proverbs said: "The commandment is a lamp and the teaching the light and the reproofs of disciple the way of life."

Thus there is one way of putting all this together. He said that no one comes to the Father except through him. He alone is the way to God. In him alone we see what God is like, and he alone can lead men into God’s presence without fear without shame. “Let not your hearts be troubled”

Illustration

I want to illustrate this with my own identification with maybe what the disciples were feeling at this time. One day I went to a new town and I had to ask for direction. The person that I asked was very familiar with the Geography of the area unlike me. What he said was something like this,” Take the first to the right, and the second to the left. Cross the square, go past the Park and the road you are looking for is the fourth on the right” I felt even more lost than before I asked. In my African background it were better if he said; “come I will show you.”

Have you been in a place that you have to relay on people for direction? Are there times you feel so uncertain of what is ahead of you and the options that you have are limited? The disciples of Jesus were in a worse situation than this. As discussed earlier, they were confused of what will happen now that the leader will be gone.

Application

Jesus is not willing to disband any that are his. He expect us to follow him as the way the truth and the life. Here he does not only advice us on the directions. He takes us by the hand and leads us; he strengthens us and guides us. Every day he is the way and the true to everyone. He does not tell us about the way, he is the way. Isn’t this encouragement to us, as it was to the disciples?

At the end of this chapter, Jesus is promising to send a helper to them, so that they continue with the work that he has been doing. However such expectations seem impossible since he was doing them on higher magnitude. But by the power of the promised Holy Spirit we see more converts who came to belief.

We see growth today in the church. Jesus expects that the church should become an instrument by which he could manifest his salvation to his people. How can the church of today become this instrument? By knowing the true way which is Jesus without whom no one can find the

Pastoral Care - A Case Study

Ida (not her real name) had been in the hospital four days when her mother asked the hospital chaplain to visit. Ida is 4 years old, a daughter of a single parent. She had respiratory problems and was struggling to breathe. After spending sleepless, disorienting days and nights at her daughter’s bedside, Monica (name changed) needed someone to talk to.

During this visit, I learned family members, friends and co-workers had come to visit Monica and her daughter, and they were great. Monica told me she really wanted them around, but she lamented that they didn’t understand the clinical language that defined her new existence and that of her daughter. Monica said the doctors and nurses were polite, efficient and professional by all means, but focused on their jobs.

I’m writing this column to explain the role of a hospital chaplain. Many patients and families of loved ones in a hospital think of a hospital chaplain only as a priest who delivers Last Rites when a person is dying. In fact, many times I have visited with patients who decline the visit, saying they are not dying.

At one point, I was making morning rounds in a regular medical unit when one of the patients asked whether I knew something she didn’t. She thought her prognosis was very poor and I was coming to prepare her for the worst news.

Of course, if you are religiously observant, a chaplain can offer you Communion, light Shabbat candles, read scriptures, provide anointing, among other religious Rites. A chaplain is someone whose job is to help patients, families and hospital staff find their place both emotionally and spiritually.

But chaplains are not just for religious folks, they’re for everybody. Since all humans are spiritual beings, regardless of their belief system, chaplains are for them all. “A chaplain is for people of faith and those of none,” source unknown.

Most of you reading this article know very well that being in hospital can be very isolating, probably having been in a hospital yourself or having a loved one in hospital as a patient. It is the role of a chaplains to come in and pull the curtains back in that dark room and help patient remember there is more to their life than being a patient. The chaplain does not necessarily visit to talk to the patients, but also to listen and empathize with them. As a chaplain, I find myself many times simply sitting and listening to patients narrates their stories.

Monica was in the best hospital, as she later told me. She had been seen by professional doctors and nurses who were very caring, but she observed that they had no time to listen to her. The chaplain is a safe person to talk to, someone with no agenda except the wellbeing of the patient, and who has time to listen. Chaplains are resources for all things: religious, spiritual, emotional, social, etc. While doctors and other staff might be able to fill some of those needs, chaplains are professionals in this area.

Because many people don’t know about chaplaincy services, or hesitate to call on a chaplain even if one is available, the service is under-used. Some of my duties are to help patients with Medical Power of Attorney, Directives to Physician, bedside prayer, serve Holy Communion, be a liaison between the patient and local community or churches, and so much more. Most patients decline this free service, thinking it costs.

When I arrived in Ida’s room, the visit just what her mother needed. Monica later told me she needed someone wearing normal clothes (not scrubs and lab coats), who sat with her and asked about Ida, listened to her story, and said a little healing prayer for Ida.

I later learned Monica was not a practicing Christian, yet she needed a chaplain to provide for her emotional and spiritual needs. During our visit, Monica was in tears, and finally she was able to express emotions.

It is my advice that, if you find yourself in the hospital as a patient or with a loved one as a patient, like Monica and Ida, why not asks the nurse if the chaplain can drop in on you. A little human contact might do you good — no religious beliefs required.