Upwards Church

Theme: A plea for justice in the face of false accusations and persecution. David urges us to realize the true goal of life–to know God–and the true reward of life–to one day see God.

 This is one of five psalms identified as “prayers” (see also 86,90,102,142). The title is also used in Habakkuk 3:1 and Psalm 72:20. Since most of the psalms contain prayers to the Lord, we wonder why these five were singled out for this special title. Except for 90, written by Moses, they describe the writer in dangerous situations and crying out to God for deliverance. Only 17, 86, and 142 are attributed to David, and they were probably written during the years when Saul pursued him. There are at least a dozen words for prayer in the Hebrew language, and this one (tepilla) can also mean “to intervene.” Perhaps the title also told the temple musicians what melody to use when using these psalms in public worship.  In this prayer, David deals with three pressing concerns and makes three major requests to the Lord. Each section opens with David addressing the Lord.

Vindication—”Examine Me” (vv. 1-5)

The psalm begins and ends with “righteousness” (vv. 1 and 15), because David wants God to examine him and vindicate him before his enemies. He saw God as a righteous judge who would give him a fair trial. King Saul and his leaders believed and circulated all kinds of lies about David, but the Lord and David knew the truth. David asked God to hear his plea, examine his life, and declare his integrity by giving him victory over the forces of Saul. Then everybody would know that God was with David, the man He has chosen to be Israel’s king. God knew that David’s prayer was sincere and that his life, though not sinless, was blameless. He was a man of integrity whose cause was a righteous one. During those years of exile, God had proved David’s heart, visited and examined him, and tested him the way gold and silver are tested and refined in the crucible (“tested by fire”). (See 26:2; 66:10; 81:7; 95:9; 139:23-24; also Job 23:10; Rev. 3:18.) No matter what Saul and his men had said about him, David was able to affirm to the Lord that he had not spoken evil of the king. In fact, on at least two occasions, David could have slain Saul, but he refused to lay hands on God’s chosen and anointed leader (1 Sam. 24, 26). Saul would have killed David (v. 9, “deadly enemies”), but David obeyed the Word of the Lord and kept himself from violence. Though he was a fugitive in the wilderness, David walked on the paths of the Lord and obeyed God’s law.

David’s declaration of righteousness was not evidence of pride or hypocrisy but of faithfulness to the Lord in difficult situations. You find similar language in 18:19-28, and see John 18:22-23 and Acts 23:1 and 24:16. David had a good conscience toward God.

Protection—”Keep Me” (vv. 6-12)

The enemy had surrounded him (vv. 9,11; and see 1 Sam. 23:19-29), and though David was a masterful military tactician, he knew that without the Lord’s help, he could not escape. God was not only the righteous judge, but He was also the powerful defender who could shelter David and his men from the enemy. He used the Hebrew name El as he addressed the Lord, a name that emphasizes God’s great power, for He is “the Mighty God.” His request in verse 7 reminds us of the “Song of Moses” in Exodus 15:1-19.

Jehovah is a God of marvels and wonders (Ex. 15:11) and great unfailing love (15:13), and His right hand works for His people (15:12). If God could deliver His people from Egypt, He could deliver David from the hand of Saul. (In Ps. 18, David will celebrate that victory.) David asked for “a marvelous demonstration of God’s love” in the defeat of his enemies.

In verse 8, David used two images—the eye and the wings—to remind God that he was precious to Him. The, “apple” of the eye is the pupil, the most delicate part of the eye. The Hebrew says “the little man of the eye,” for when you look into someone’s eyes, you can see yourself. Just as we protect the eye from injury, so David wanted the Lord to protect him. David may have borrowed this image from Deuteronomy 32:10. The phrase “under the shadow of your wings” pictures the mother hen protecting her young (Matt. 23:37), but often it refers to the wings of the cherubim in the Holy of Holies of the tabernacle (Ex. 25:18-20). David asked the Lord to make his hiding place into a Holy of Holies, the place of God’s throne and God’s glory, protected by the angels of God (see 36:7-8; 57:1; 61:4; 63:7; Ruth 2:12). Because of the heavenly intercession of Jesus Christ, God’s people today can enter into the Holy of Holies and fellowship with God (Heb. 10:1-25).

The enemy had arrogant mouths and hearts that were callous from repeated disobedience to the Lord. These people were morally and spiritually insensitive to what was right and weren’t upset when they did something wrong. Paul called this “a seared conscience” (1 Tim. 4:2), for a callous heart would not be sensitive to the needs of others (1 John 3:17). David’s heart was sensitive to God’s will; he knew that God wanted him to have “a broken and a contrite heart” (51:17). David was a compassionate shepherd, but Saul was a ravenous beast (v. 12; see 57:3 and 2 Sam. 1:23). Twice Saul threw his spear at David (1 Sam. 18:11; 19:10), on four occasions he sent soldiers to capture him, and Saul went personally to lay hold of him (1 Sam. 19:11-23). Now, like a lion, Saul tracked his prey and waited for the right time to pounce; but the Lord protected David.

Salvation—”Rescue Me” (vv. 13-15)

David now sees the Lord as his gracious Redeemer, rescuing him and his men from the wicked hands of Saul. These verses contrast the “people of this world” to the “people of God” who live for that which is eternal. “Arise, O Jehovah” reminds us of 3:7,7:6,9:19 and 10:12, all of which go back to Numbers 10:35. He asks the Lord to confront Saul and his army, cast them down, and use His sword to defeat them. “Cast down” (v. 13) can be translated “make him crouch down like a lion that has been subdued.” (See v. 12.) Except for his son Jonathan, Saul and his leaders were not spiritually minded but thought only of the things of this fleeting world (39:5; 49:1; 89:47). As “men of the world,” they lived for time, not for eternity, and for their own pleasures, and not for the glory of God. (See Luke 16:8 and 25 and James 5:5.)

Verse 14 is difficult to translate, but the sense seems clear: God was storing up judgment for David’s enemies (Matt. 23:32; 1 Thess. 2:16), and their only reward would be in this life, not in the afterlife. They were full, they had many children who lacked nothing, and they would leave their wealth to their descendents. But the consequences of their sins would also be inherited by their descendents (Ex. 34:7; Num. 14:18). “May they have their punishment in full. May their children inherit more of the same, and may the judgment continue to their children’s children” (v. 14, NLT). But verse 15 describes David’s glorious future: seeing God’s face and sharing God’s likeness. This is one of the few texts in The Psalms that touches on the future life (see 16:11 and 73:23-26).

Verse 15: “Awake” is a metaphor for the resurrection of the human body (2 Kings 4:31; Job 14:12, 14 and 26:19; Dan. 12:2; John 11:11; 1 Thess. 4:13-18). It shows that David believed in life after death. He is saying, “Even when I die, the Lord won’t desert me; for when I awake, I will see His face, and I will be satisfied!”

Darrell

For more about The Ridge Fellowship, go to www.ridgefellowship.com

Sources:

 Bible Exposition Commentary (BE Series) – Old Testament

 J. Vernon McGee’s Thru The Bible

 Life Application Bible Notes

The Treasury of David

 Tyndale Concise Bible Commentary

This is a very personal hymn of joy that focuses on the goodness of the Lord. The personal pronoun “my” is used over a dozen times (my trust, my goodness, my cup, etc.). David’s joy (vv. 9, 11) is expressed in words like “delight” (vv. 3,6), “pleasant” and “pleasure” (vv. 6, 11), and “glad” (v. 9). David finds his delight only in the Lord and confesses that everything good in his life has come from God. This psalm may have been written shortly after the Lord gave His gracious covenant to David and assured him of an enduring throne (2 Sam. 7). That covenant was eventually fulfilled in the Lord Jesus Christ, the Son of David (Luke 1:32-33).

  Miktam comes from a term that may mean “to cover.” It could mean a covering of the lips (a silent prayer), or a prayer that someone might be covered with protection. Cover can also mean “atone for.” Miktam may mean a psalm of atonement.  This is the first use of Miktam in The Psalms; it is repeated in the inscriptions to 56-60. All six of the Miktam psalms end on a happy and triumphant note.

This is also a Messianic psalm, for in his message at Pentecost (Acts 2:25-28), Peter said it referred to Jesus, and so did Paul in his sermon in the synagogue at Antioch of Pisidia (Acts 13:35).

As he praised God for His grace and goodness, David presented three descriptions of the Lord, and all three may be applied to Jesus Christ today:

The Lord of Life (vv. 1-8)

“Preserve me” (“Keep me safe,” NIV) doesn’t suggest that David was in trouble or danger, as in Psalms 9 and 13. It simply means that he needed God’s constant care and oversight so that he might honor the Lord and enjoy all the good things that only God could give him. God alone is good (Matt. 19:17), and apart from Him, we have nothing good.

A good relationship (vv. 1-2). The Lord is our highest good and greatest treasure (73:25, 28), the giver of every good and perfect gift (James 1:17). To know Him through Jesus Christ is the highest privilege in life. If we have anything that we think is good, and it doesn’t come from God, it isn’t good. God meets us with “the blessing of good things” (21:3, NASB), and His goodness follows us until we reach the Father’s house (23:6). When Jesus Christ is your Savior (refuge) and Lord, you experience God’s goodness even in the midst of trials. Our relationship to ourselves, our circumstances, other people, and the future depends on our relationship to the Lord.

A good companionship (vv. 3-4). We don’t live the Christian life alone, because we’re part of a great spiritual family and need each other. As in previous psalms, two groups are depicted: the believing remnant (“saints”) and the unbelieving worshipers of idols (10:8-10; 11:2-3; 12; 14:5-6). The saints are those who trust God and obey His covenant, those who are set apart for the Lord. They take seriously God’s command, “Be holy, for I am holy” (Lev. 19:2; 20:7-8, 26; 21:8). Israel was a kingdom of priests (Ex. 19:6; Deut. 7:6) and a holy nation, just as the church is today (1 Peter 2:9). David called them “the majestic ones” (NASB), a word that carries the meaning of excellence, nobility, and glory. In spite of our faults and failures, believers are God’s elite, His nobility on earth. We must all love one another and use our God-given abilities and resources to minister to the family of God (Gal. 6:1-10). Like David, we must not compromise with those who disobey the Lord and worship idols (money, success, fame, etc.) but should seek to lead them to Jesus Christ, the source of all that is good and lasting. Multiplied gods only bring multiplied sorrows. David didn’t even want to speak the names of the false gods of those in Israel who forsook the covenant (Ex. 23:13; Josh. 23:7). We are not to be isolationists, for the Lord has left us in this world to be salt and light; but we must be careful not to be defiled by their sins (James 1:27; 4:4; Rom. 12:2). No church is perfect, because no believer is perfect; but let’s still give thanks for the people of God and seek to encourage them all we can.

A good stewardship (vv. 5-6). To have wealth but not have the Lord is poverty (Luke 12:13-21), and to enjoy the gifts but ignore the Giver is wrong. If Jesus is the Lord of our lives, then the possessions we have and the circumstances we are in represent the inheritance He gives us. After Israel conquered the Promised Land, each tribe was assigned a special inheritance (Josh. 13-21). The measuring lines marked off the inheritance of the tribes, clans and families in Israel, and then each individual lot was marked with a “landmark” that was not to be moved (Deut. 19:14; 27:17; Prov. 15:25; 22:28; 23:10-11). David rejoiced that God had caused the lines of his inheritance to fall in pleasant places, and that he had a “delightful inheritance” (NIV). He wanted to be a good steward of all that the Lord had given him.

A good fellowship (vv. 7-8). David’s personal fellowship with the Lord was his greatest joy. This was when God instructed and counseled David and told him what to do and how to do it. David even went to “night school” to learn the will of God. (See 17:3; 42:8; 63:6; 77:2,6.) “Night” is plural, suggesting “dark nights” or “night after night” learning from God. The word “instruct” carries with it the idea of discipline and chastening, for David learned many lessons when God’s loving hand chastened him (Heb. 12:1-12). The Lord at his right hand suggests God as his advocate and defender. (See 73:23; 109:31; 110:5; 121:5; 1 John 2:2; Acts 2:33; 5:31.) With the Lord as his guide and guard, he had nothing to fear; he would not be moved (10:6; 15:5). The future is your friend when Jesus is your Lord.

 *Life Application:  By saying that he “will not be shaken,” David was talking about the unique sense of security felt by believers. God does not exempt believers from the day-to-day circumstances of life. Believers and unbelievers alike experience pain, trouble, and failure at times (Matthew 5:45). Unbelievers have a sense of hopelessness about life and confusion over their true purpose on earth. Those who seek God, however, can move ahead confidently with what they know is right and important in God’s eyes. They know that God will keep them from being moved off of his chosen path.

 The Conqueror of Death (vv. 9-10)

To delight in the Lord and His goodness and then lose all these blessings at death would be a great tragedy. “If in this life only we have hope in Christ, we are of all men the most pitiable” (1 Cor. 15:19, NKJV). But in His death and resurrection, Jesus has conquered death, and through faith in Him we have a “living hope” (1 Peter 1:3ff). When David wrote “My body will rest secure” (v. 9, NASB), he was referring to Messiah and not to himself. Using these verses, Peter proved that Jesus had been raised from the dead, for it’s obvious that David was dead and his body had decayed in his tomb (Acts 2:22-31). But Jesus did not see corruption! When He arose from the dead on the third day, He had a real and substantial body, but it was a glorified body that could ingest food (Luke 24:36-42) but was also able to appear and disappear (Luke 24:28-31) and pass through locked doors (John 20:19-29). David could face death with a glad heart and soul, and could rest in the grave in hope, knowing that one day, he, too, would have a new glorified body. Paul used this same text to prove the resurrection of Jesus Christ from the dead (Acts 13:26-39). The full light of revelation about death and resurrection had not yet been revealed in Old Testament times, although there are hints in verses like 17:15 and 73:24-26, but through Jesus Christ, God had brought “life and immortality to light through the gospel” (2 Tim. 1:10).

 *Life Application: David stated confidently that God would not leave him in the grave. Many people fear death because they can neither control nor understand it. As believers, we can be assured that God will not forget us when we die. He will bring us to life again to live with him forever. This provides real security. For other passages about resurrection, see Job 19:25,26; Isaiah 26:19; Daniel 12:2,13; Mark 13:27; 1Corinthians 15:12-58; 1Thessalonians 4:13-18; Revelation 20:11 — 21:4.

The Joy of Eternity (v. 11)

The noted philosopher and Harvard University professor Alfred North Whitehead once asked a friend, “As for Christian theology, can you imagine anything more appallingly idiotic than the Christian idea of heaven?” But the focal point of heaven is not gates of pearl, streets of gold, or even angels and glorified saints. The central glory and joy of heaven is Jesus Christ (Rev. 4-5). The path of life that He shows us on earth today will end in even greater life when we enter heaven. Then we shall be in His presence and experience fullness of joy and pleasures forevermore. A foolish caricature of heaven shows white-robed saints with halos and harps, resting on little white clouds; but the Bible gives no such description. In our glorified bodies, we shall be like Jesus Christ (Phil. 3:20-21; 1 John 3:1-3), and we shall worship and serve Him forever. The pleasures of heaven will be far beyond any pleasures we have known here on earth, and as we enjoy the Lord and serve Him, we will not be restricted or encumbered by time, physical weakness, or the consequences of sin. So magnificent are the glories of heaven that the apostle John had to ransack human language to find words to describe it (Rev. 21-22).

Is Jesus Christ the Lord of your life? Have you accepted all He has given you and are you making the most of it (stewardship) for His glory? Do you anticipate being with Christ in heaven? Is He the joy of your life today; for if He isn’t, when will you be prepared to enjoy Him for all eternity?

Darrell

For more about The Ridge Fellowship, go to www.ridgefellowship.com

Sources:

 Bible Exposition Commentary (BE Series) – Old Testament

 J. Vernon McGee’s Thru The Bible

 Life Application Bible Notes

The Treasury of David

 Tyndale Concise Bible Commentary

Theme: Guidelines for living a blameless life

 Psalm 14 informs us that there were two groups in Israel: the “workers of iniquity” and “the generation of the righteous” (vv. 4-5). Those who ignored God’s laws and those who kept the faith alive.  Today, the church is that “righteous generation,” citizens of that heavenly Zion (Heb. 12:19-25), that ought to make a difference in this world (Phil. 2:12-16). Psalms 10 and 12 focus on those who are not acceptable to the Lord while Psalm 15 describes those who are acceptable and are invited to live with Him.  David may have written this psalm after his second—and successful—attempt to bring the ark of the covenant to Mt. Zion (2 Sam. 6) where it was housed in a tent.

The rabbis taught that there were 613 commandments for the Jewish people to obey if they wanted to be righteous, but this psalm brings that number down to eleven. Isaiah 33:15-16 gives six requirements, and Micah 6:8 lists three. Habakkuk 2:4 names but one—faith—for faith in Jesus Christ is the only way to have your sins forgiven and be welcomed into the Lord’s presence (John 14:6; Rom. 1:7; Gal. 3:11; Heb. 10:38). The psalm says nothing about offering sacrifices, for spiritual Israelites knew that it was their personal faith that brought them salvation (Mark 12:28-34).

 *It’s important to note that Psalm 15 is not a prescription for being saved but a description of how saved people ought to live if they want to please God and fellowship with Him. Believers who would fellowship intimately with God must follow David’s example and meet three personal requirements:

Seeking God’s Presence (v. 1)

After his men captured Mt. Zion, David made it the site of his residence and of the sanctuary of God, and Jerusalem became “the city of David” (2 Sam. 5:1-16). The tabernacle, the throne, and the “holy hill” belonged together (see 24:3-6; 2:6; 3:4; 43:3). To the believer today, Mt. Zion speaks of the heavenly city where God’s people will live forever (Heb. 12:19-25). David asked this question because he loved the house of the Lord (26:8; 27:3-5; 65:4) and desired in his heart to know God better and fellowship with Him in a deeper way.  David wanted to enjoy the benefits of being a resident in God’s house—enjoying God’s fellowship, God’s protection, and God’s provision. The word “dwell” in the Hebrew is shakan and gives us the word shekineh, referring to the presence (dwelling) of God’s glory in the sanctuary (Ex. 25:8; see also 29:46; 1 Chron. 22:19; Pss. 20:2; 78:69; 150:1). David’s great desire was to be with God in heaven and dwell in His house forever (23:6; 61:4), for God is our eternal home (90:1). *Believers today can enjoy intimate fellowship with God through Jesus Christ (John 14:19-31; Heb. 10:19-25).

Obeying God’s Word (vv. 2-5a)

Three basic areas of life are named in verse 2—blameless character, righteous conduct, and truthful conversation—and then these are applied specifically and practically in verses 3-5a. If we are right in these basic virtues, we will “work them out” in every area of life and be obedient to the Lord. Walk, work, and speak are present participles, indicating that the dedicated believer is constantly obeying the Lord and seeking to please Him.

1.   Integrity—blameless character (vv. la, 4a, 4b). What we are largely determines what we do and say, so the first emphasis is on godly character. (See Isa. 33:14-16; 58:1-12; Jer. 7:1-7; Ezek. 18:5-9; Hos. 6:6; Mic. 6:6-8; Matt. 5:1-16.) “Blameless” doesn’t mean “sinless,” for nobody on earth is sinless. Blameless has to do with soundness of character, integrity, complete loyalty to God. Noah was blameless (Gen. 6:9), and the Lord told Abraham to be blameless (Gen. 17:1), that is, devoted wholly to the Lord. (See 18:13,23-25; 101:2, 6; Deut. 18:9-13; Luke 16:13.) People with integrity will honor others who have integrity and who fear the Lord (15:4; 119:63). They will not be deceived by the flatterers (12:2-3) or enticed by the sinful (1:1). When godly people endorse the words and deeds of the ungodly, there is confusion in the church, “like a muddied fountain and a polluted spring is a righteous man…who compromises his integrity before the wicked” (Prov. 25:26, AMP).

2.  Honesty—righteous conduct (vv. 2b, 5a, 5b). People who “work righteousness” are honest in their own dealings and concerned that justice be done in the land. In the ancient Jewish monarchy, there wasn’t much the average citizen could do about crooked judges or extortion (Eccl. 3:16-17; 4:1-3), but in today’s democracies, each qualified citizen at least has a vote. Someone defined “politics” as “the conduct of public affairs for private advantage,” and too often that is true. In verse 5, David applied the principle of honesty to two areas: asking for exorbitant interest and accepting bribes. The prophets preached against both sins (Isa. 1:23; 5:23; 10:2; Ezek. 22:12; Amos 5:11-12). The Jews were not permitted to charge other Jews interest (Ex. 22:25; 23:7-8; Lev. 25:35-38; Deut. 23:20), and judges were warned not to accept bribes (Ex. 23:8; Deut. 10:17-18; 27:25; 2 Chron. 19:5-7). There can be no justice in a society where money tells the court what is right or wrong.

*Life Application -Some people are so obsessed with money that they will change their God-given standards and life-style to get it. If money is a controlling force in your life, it must be curbed, or it will harm others and destroy your relationship with God.

3.  Sincerity—truthful conversation (vv. 2c, 3-4c). Truth is the cement that holds society together. If people can get away with lies, then every promise, agreement, oath, pledge, and contract is immediately destroyed. The false witness turns a trial into a travesty and causes the innocent to suffer. But we must speak truth in love (Eph. 4:15) and use truth as a tool to build relationships as well as a weapon to fight deception. When truth is in the heart, then the lips will not speak lies, spread gossip (Lev. 19:16), or attack the innocent. People with truthful hearts will keep their vows and promises (Deut. 23:22-24; Eccl. 5:1-5). People of integrity don’t have to use oaths to strengthen their words. A simple yes or no carries all the weight that’s needed (Matt. 5:33-37). More trouble is caused in families, neighborhoods, offices, and churches by gossip and lies and the people who keep them in circulation than by any other means. The Lord wants truth in our innermost being (51:6), and He wants us to love the truth and protect it.

The Lord is blameless in what He is (1 John 1:6), righteous in what He does (Ezra 9:15), and truthful in what He says (1 Sam. 15:29), and He wants His people to have the same characteristics.

Trusting God’s Promise (v. 5c)

“He who does these things will never be shaken” (NIV). This means that the godly described in this psalm have security and stability in life.  “Shaken” comes from a Hebrew word that refers to a violent shaking (46:3-4; 82:5; 93:1; 96:10; Isa. 24:18-20). God’s promise to the godly is that they are firmly grounded on His covenant promises and need not fear. “He who does the will of God abides forever” (1 John 2:17, NKJV). In these last days, God is shaking things so that the true will remain and the false will be exposed (Heb. 12:18-29). Jesus closed the Sermon on the Mount with a parable about two builders (Matt. 5:24-27) whose structures (lives) were tested by the judgment storm, and only one stood strong. It was the life built by the person who did the will of God. The godly life that our Lord discussed in the Sermon on the Mount parallels the characteristics of the godly person described in Psalm 15, and in both places, the promise is given: “You shall never be moved.”

 Darrell

For more about The Ridge Fellowship, go to www.ridgefellowship.com

Sources:

 Bible Exposition Commentary (BE Series) – Old Testament

 J. Vernon McGee’s Thru The Bible

 Life Application Bible Notes

The Treasury of David

 Tyndale Concise Bible Commentary

Theme: Only the fool denies God.

 Psalm 14 is duplicated in Psalm 53 with two changes: Psalm 53 uses the name “God” (Elohim) instead of “Jehovah” and replaces 14:6 with an addition to verse 5. David contrasted “the workers of iniquity” in Israel with the godly remnant (“the generation of the righteous” vv. 4-5) that sought God and obeyed the terms of His covenant. During the reign of King Saul, the spiritual level of the nation was very low, and many Jews followed the bad example of Israel’s first king. But even in the worst of times, God has cared for His faithful remnant and has been their refuge in times of trouble. Note the characteristics of these who say, “there is no God”

They Ignore God (vv. 1-3)

Our English word “fool” comes from a Latin word that means “bellows,” suggesting that the fool is a person “full of hot air.” In the Hebrew language, there are three basic words for “fool”: kesyl, the dull, stupid fool; ewiyl, the unreasonable and perverted fool; and naba1, the brutish person who is like a stubborn animal. Nabal is the word used in 14:1, and it was the name of a man who was brutish and refused to help David (1 Sam. 25). People who say “There is no God” are not necessarily lacking normal intelligence; in fact, they may have good minds. However, they lack spiritual wisdom and insight. The nabal fool has a moral problem in the heart, not a mental problem in the head. The American evangelist Billy Sunday used to say that sinners can’t find God for the same reason criminals won’t find policemen—they aren’t looking!

Nabal fools are self-righteous and don’t need or want God. They want to live their own lives the way they please. Their problem is willful ignorance and not lack of normal intelligence (2 Peter 3:5; Rom. 1:18-28). But this decision causes sad consequences in both their character and their conduct. By leaving God out of their lives, they cause their inner person to become more and more corrupt—the heart (v. 1), the mind (vv. 2, 4), and the will (v. 3). The Hebrew word means “rotten, putrid, decayed.” It is used to describe Jeremiah’s useless sash (Jer. 13:7). When God looks down to investigate (Gen. 6:5,11-12; 11:15; 18:21), He sees people who are filthy (v. 3), a word that describes milk that has become rancid. “Gone aside” means they have turned their backs on God (Jer. 2:21) and refuse to fulfill the purpose for which they were created—to glorify God.

This indictment is universal: all people, individually or all together, cannot do anything at all that is good enough to merit heaven—no one, no, not one. Paul quotes from this passage in Romans 3 as part of his proof that the whole world is guilty before God and can be saved only by the grace of God as revealed in Jesus Christ (Rom. 3:9-26). Human depravity doesn’t mean that all persons are as wicked as they can be, or that all are equally bad, or that no man or woman can ever do anything good (Luke 11:13). It simply means that all have a fallen nature they cannot change, and that apart from the grace of God, none can be saved from eternal judgment.

They Will Face God (vv. 4-6)

Someone asked the agnostic British philosopher Bertrand Russell what he would say if, when he died, he suddenly found himself standing before God. Russell replied, “You did not give us sufficient evidence!” If the heavens above us, the earth beneath our feet, the wonders of nature around us, and the life and conscience within us, don’t convince us of the existence of a wise and powerful Creator, how much more evidence must the Lord give? An atheistic Russian cosmonaut said he’d looked carefully while in space and didn’t see God. Someone commented, “If he’d opened the door of the space capsule, he would have met Him!” The time comes when God and the sinner suddenly meet. See Belshazzar in Daniel 5, the rich farmer in Luke 12:13-21, and the people in Revelation 6:12-17.

Verse 4 gives us two more indictments: these atheists take advantage of the weak and the poor, and they will not call upon the Lord. To “eat people like bread” is a biblical metaphor for exploiting the helpless (27:2; 35:25; 53:4; Mic. 3:1-3; Lam. 2:16; and see Isa. 3:12, Jer. 10:25, Amos 2:6-8, and Mic. 2:2 and 7:3). People must never be used as a means to an end or “treated as consumer goods,” as Eugene H. Peterson expresses it. Instead of praying to God, the wicked prey on the godly. But then the Lord suddenly appears in judgment, and He identifies Himself with the faithful believers.

They Will Regret Not Believing God (v.7)

God has promised that the Redeemer will one day come to Zion and deliver His people in mighty power (Isa. 59:16-21; Jer. 31:33-34). The day will come when Jesus Christ will return, defeat His enemies, and establish His righteous kingdom on this earth (Zech. 10-14). What a time it will be when the prayer “Your kingdom come” is fulfilled.

But what about the wicked? They have no future with the Lord because they preferred not to know the Lord or live for Him. They lived according to the desires of their own heart, not to please the Lord and glorify Him. Those who reject Jesus Christ will spend eternity apart from the Lord and will honestly be able to say in hell, “There is no God—here.” 

Lets continue to pray for those who do not KNOW Christ, their eternity is at stake.

Darrell

For more about The Ridge Fellowship, go to www.ridgefellowship.com

Sources:

 Bible Exposition Commentary (BE Series) – Old Testament

 J. Vernon McGee’s Thru The Bible

 Life Application Bible Notes

The Treasury of David

 Tyndale Concise Bible Commentary