Introduction
Not to
state the obvious but true and faithful Christians aren’t really liked very
much these days. It seems like daily there is an assault of one kind or another
on Christians. In some countries Christians are still being brutally assaulted
every day. In other countries, Christians aren’t physically abused but they are
assaulted nonetheless when their long-held biblical beliefs and principals are disparaged,
rebuked and repudiated almost daily. Some insist that Christians in America are
not persecuted when compared to Christians in other countries who are imprisoned,
tortured and murdered. However, that’s as foolish as saying that a spouse or
child can only officially be considered “abused” if they are physically abused.
Yet it is a fact that abuse can take many forms—physical, emotional, spiritual,
financial, psychological, etc. Christians can be similarly persecuted in many
forms. In short, any exterior force that attempts to discourage faith and
nurture doubt specifically in the Christian community can be seen as
persecution. Old Testament prophets regularly lamented the destruction of the
people of Israel; not because they were being physically destroyed (even though
at times they were) but even worse, they were being morally and spiritually
destroyed when surrounding or invading nations either enticed them away from
being faithful or swamped the culture with so much moral filth that it became
increasingly difficult to avoid compromising their long-held, God-given values
without being criticized or ostracized. Is it really that different for
Christians today? If Christians aren’t being seduced away from being faithful
by the appeal of money, sex and power, they are swamped by a culture with so
much moral filth that it becomes difficult to navigate the path of faithfulness
and holiness. It can make even the most faithful Christian begin to question
the things they were previously so certain about or the most committed
Christian wonder if it’s worth putting up a fight. It can be very troubling,
frustrating and discouraging.
I don’t
know about you but during times like this I turn to the Psalms for comfort and
reassurance. One of the many things I love about the Psalms is they remind me
that nothing surprises God. I can read the Psalms and I have to smile because
they are so perfectly relevant to our lives and culture today even though they
are thousands of years old. It is also a comfort to know that they have been
used by so many weary travelers before in the same way and for the same
reasons. In the Psalms we see a picture of God who is in perfect control of all
things. He recognizes those who struggle to be faithful and is unfazed by the
evil plans of those seeking to undermine the faithful. I want to share a
portion of one of those Psalms with you as you seek to be faithful followers of
Jesus Christ, as you stand fast against those who hate you because of your
faith and as you make your way through the moral landmines that litter our
cultural landscape like so much garbage. I hope you will see in the end that God Will Have The Last Laugh.
Subject Text
Psalm 37:1-15
1Do not fret because of evil men
or be envious of those who do wrong; 2for like the grass they will
soon wither, like green plants they will soon die away.
3Trust in the LORD and do good; dwell in the land and enjoy safe pasture. 4Delight yourself
in the LORD and he will give you the desires of your heart. 5Commit your way to the LORD;
trust in him and he will do this: 6He will make your righteousness shine like the dawn, the justice of your cause like
the noonday sun. 7Be still before
the LORD and wait patiently for him; do not fret
when men succeed in their ways, when they carry out their wicked
schemes. 8Refrain from anger
and turn from wrath; do not fret—it leads only to evil. 9For evil men will be cut off, but those who hope in the LORD will inherit the
land. 10A little while, and the wicked
will be no more; though you look for them, they will not be
found. 11But the meek will inherit the land and
enjoy great peace. 12The wicked plot against
the righteous and gnash their teeth at them; 13but the Lord laughs at the
wicked, for he knows their day is coming.
Context
Unfortunately, the English
translation of this Psalm doesn’t do justice to the original Hebrew text. Psalm
37 is an acrostic poem where each stanza begins with the successive letters of
the Hebrew alphabet. It is a lyrical poem intended to be set to music. Its
authorship is usually attributed to King David written when he was an old man
(v. 25). Psalm 37 was written around 1000 B. C. and clearly falls under the
genre of Wisdom Psalms. It is a reflection of David’s own life experiences
though it was clearly relevant to his original audience as they struggled with
the same question so many have struggled with throughout history all the way up
to today: Why do evil people seem to prosper while the righteous so often
struggle? On one level, David is making a plea for justice like any of us
would. However, there is another level; a deeper level, David, and by extension
the rest of us, just wants to know with certainty that God knows our struggles
and cares. We want to know God isn’t in heaven wringing His hands wondering
what to do next. Psalm 37 can give us this assurance.
Text Analysis
Before we get into the finer details
of our lesson, there are six imperatives contained in our subject text that
form the building blocks for the way God expects us to relate to him and one
another especially during times of trouble. See if you don’t agree:
- Do not fret because of evil men.
- Trust in the Lord and do good.
- Delight yourself in the Lord.
- Commit your way to the Lord.
- Be still before the Lord and wait patiently for
him.
- Refrain from anger and turn from wrath.
Before you go on in the lesson, I want you to write
these six instructions down right now on a piece of paper that you can slip in
your pocket and keep with you during your day and I want you to take it out throughout
the day and read the list. I want to challenge you to do this every day until
you have them perfectly memorized. If you remember nothing else of this lesson,
I hope that you will memorize these six imperatives given to us directly from
God. At the end, I’ll add a few more items to memorize that will provide the
final elements to complete God’s message of love and care to faithful followers.
We find the first imperative of our subject text in v.
1 where we are told not to fret because of evil men or be envious of those who
do wrong. First, I think we need to deal with what it means to “fret.” The word
is used three times (v. 1; 7; 8) in our subject text and one of the things I’ve
learned is that odd words used multiple times in close proximity to one another
usually have an important meaning. In fact, the word only occurs one other time
in this form in the entire Old Testament. All three uses in our subject text
include the nuance of envy. “This didactic poem as a whole, and these verses
especially, admonish not to fret over the success of the wicked. Such anxiety
is tantamount to a mistrust of Yahweh’s care and may imply anger at Yahweh
himself.”[1]
Typically, we refer to someone who frets as someone who worries or is concerned
and while that is one definition of the word, it is not the primary definition
in English or in the Hebrew. Instead, the intended usage in this case is one of
being emotionally heated with a gnawing or biting irritation and annoyance.
Springtime in Colorado is probably my favorite time of
year when the long, gray winter gives way to new life and new growth. By late
spring, after the spring rains, the rolling hills surrounding my house are like
an ocean of green with waves of long grass swaying in the gentle spring breeze.
Depending on how long the rains last, it can stay this way for a few months until
late May. Once the rains end and the summer months begin, the beautiful green
grasses wither and dry up in a matter of a few weeks. However, in years like
this year when the summer heat becomes immediately intense and prolonged, the
grass can dry up in just a week. I thought of this when I read v. 2. The
illustration of withering grass is common in both the Old and New Testaments.
“The psalmist offers a striking image taken from the local agricultural
experience of shepherds roaming the countryside in search of grass for their
animals. With the onset of the early spring rains, the arid hills spring
quickly into a lush green covering of grass. Almost as quickly, however, the
heat of late spring and summer parch this fodder into a brittle brown…The image
of withering grass recurs frequently in the psalms—most often as an indication
of the tenuous, transient nature of human life in contrast to the eternal
constancy that is Yahweh.”[2]
The illustration is easy enough to understand but what’s the point? It’s not
enough to just say that evil will eventually be destroyed. What I can tell you
and what the Old Testament shepherds could tell you is that the green grass
that flourished during the cool, wet spring days will, would, with absolute
certainty, wither and die under the blazing summer sun. This is what I want you
to take away from v. 2; not what God
has in store for the wicked but that
God’s judgment and punishment of the wicked is just as quick and as certain as
the grass withering every summer the same way it has for millennia.
The second imperative of our subject
text in v. 3 is the positive command in parallel to the negative command of v.
1. The “don’t fret” that signals a distrust of God is starkly contrasted with
the command to “Trust God” in v. 3. There is a companion command to trusting
God—to “do good.” And the result would be that they would dwell safely in the
land. It is important to understand that the reference to “land” doesn’t mean
just any land, it means the land that was given to them by God; it means home.
Think about it—trusting God is the most important thing any of us could ever
do. In fact, trust will be the highlight when we get to the New Testament and
are confronted with the choice to trust in Jesus and be saved or not. Trusting
in God is the same as putting our faith in God. “Trust is faith. It is the proper
starting point for all right relationships with God. Yet as always, faith is
not merely passive but active too, and not merely God-related but related to
others. This is why the verse ads the words ‘and do good.’ It means that the
person who is quietly trusting God will experience the life and power of God in
his or her life and that this new life will express itself by doing good to
others.”[3]
Our third imperative in v. 4a instructs
us to delight in the Lord. While most believers don’t really have a problem
with this command, many are fearful of the idea and still others consider it to
be irreverent, thinking that God can only be feared and revered. The problem
with the idea that God can only be
approached in an attitude fear and reverence is that it is not rooted in
relational depth, it is rooted in rituals and personal desires to be blessed without
the hard work of relationship. “People are being urged to delight in Yhwh
[Yahweh] now, not later when they have experienced Yhwh’s blessing. Delight in
Yhwh is a more affective version of trust…It is also a positive affective
equivalent to being vexed and fretting. The remedy to negative feelings that
come from looking at others is to look at Yhwh and let appropriate feelings
arise.”[4]
V. 4 is a conditional clause: If_____ then_____. It is often used ridiculously
out of context by those propagating the “health-and wealth gospel” saying: If we will delight in God then He will give us what we want. But
that is not the spirit of this text. To a certain degree, God does bless us
occasionally with the desires of our heart but not because we have somehow
performed our side of a contractual obligation (the “if” part of the
conditional clause) but because we are in a relationship with Him. Remember
that the context of our subject text is the deep desire for justice against the
wicked. Supplementing this desire is the desire to live safely in the land.
Consequently, when the text promises in v. 4b that God will give them the
desires of their hearts, it should be specifically understood in this context
even though the principal holds true at times in a more broader context. “The
path to true self-fulfillment does not lie in a preoccupation with self but in
a selfless preoccupation with God. When the psalmist sets his heart on God, God
reciprocates by making him truly fulfilled.”[5]
The fourth imperative in v. 5 is
also a conditional clause when combined with v. 6. We are commanded to commit
our ways to God. With this command, God is saying that our actions, in all
things, should reflect the character of a righteous, holy, just and loving God
(see previous lesson titled, Holy at:
http://seredinski.blogspot.com/2013/06/holy.html).
In doing so, our actions will, by extension, be put on display by God as
righteous and just. I’m guessing some of you are weary of committing your lives
to God when it doesn’t seem like it makes any difference (see previous lesson
titled, Weary at: http://seredinski.blogspot.com/2013/06/weary.html).
But let me illustrate what God is saying by asking you to imagine a lamp fully
illuminated in the bright sunlight. The intensity of the lamp can only be
distinguished in relation to the ambient lighting. The brighter the ambient
light, the less effect the lamp intensity will have. However, as the ambient
lighting begins to diminish, the effect of the lamp grows if the lamp intensity
remains constant. Finally, when all ambient light is gone, the value of the
lamp becomes paramount as the only remaining source of light. It is precisely
when the world around us seems darkest that God will use lives committed to Him
and who trust Him as beacons of light that will lead those lost in the dark to
Him. “The acts of commitment and trust function like a trigger, releasing God’s
capacity to act. But it is not always evident that God acts in response to
faith, and consequently the ‘righteousness’ and ‘justice’ of the faithful may
often be veiled. The conviction expressed in v. 6 is that setbacks are
temporary, like clouds obscuring the sun, but that eventually God will move the
clouds away to let the true light appear.”[6]
We find the fifth imperative in v. 7
where are we are commanded to be still and wait patiently for God to act. And
again we are commanded not to “fret” when the wicked succeed in their evil ways.
This can be the hardest imperative of all because when we don’t see or sense
that God is acting, we have a tendency to take matters into our own hands.
However, being still and waiting patiently are a natural outcome of our obedience
to the imperative to trust God (v. 3). “Being still implies a willingness to
submit to Yhwh and not to take action to resolve matters that need resolving.
Thus it implies waiting, as the parallel verb makes explicit.”[7]
Our sixth and final imperative in v.
8 commands us not to become angry and reiterates for the third and final time
that we should not fret. The command to not become angry and not fret seem like
natural companions. Considering the definition for “fret” as identified above,
anger seems like the most logical next step in our attitude if remained
unchecked. Therefore, “It is assumed that people will become angry in their
daily experience; [yet] the clear admonition is against a quick response…In the
Wisdom literature the motive clauses both promise and threaten in a variety of
ways. On the one hand, control of one’s anger brings health (Prov 12:18), can
end contention (Prov 15:18), is synonymous with greatness (Prov 16:32) and
wisdom (Prov 29:11), etc. On the other hand, the hot-headed individual is a
fool (Prov 12:16; Eccl 7:9), stirs up strife (Prov 15:18), and is laid wide
open to failure and destruction in his life (Prov 25:28).”[8]
It is the threat side of anger that is in view in v. 8 when God warns that
fretting leads to evil; fretting, anger and evil are companions living in the
same house.
God is well within his right to give
us the six imperatives without any further qualifications; without telling us
what he plans to do about the wicked and their evil schemes. However, God
doesn’t generally give us the “Because I said so!” explanation for why we
should listen to and obey his commands. Instead, God comforts us by painting a
picture of his justice and what he thinks of the wicked beginning in v. 9 when
he says that the wicked will be cut off while those who put their hope (trust)
in God will “inherit the land;” they will be welcome at home. What does it mean
for the wicked to be cut off? In this context, to be “cut off” was probably
understood to mean “That they lose their place on the land and thus their
capacity to maintain their lives and/or lost their place of rest there.”[9]
However, let me show you something that you have perhaps not considered. Let’s
run ahead so we can look back and perhaps see our text more clearly. I want to
use Jesus’ teaching from his Sermon on the Mount to shine a light on this part
of our subject text. Let’s keep in mind the vision of withered grass from v. 2
above and the idea of being cut off from v. 9 above and read something Jesus
once said:
Matthew
6:28-30
28"And
why do you worry about clothes? See how the lilies of the field grow. They do
not labor or spin. 29Yet I tell you that not even Solomon in all his splendor was dressed
like one of these. 30If that is how God clothes the grass of the field, which is here today
and tomorrow is thrown into the fire, will he not much more clothe you, O you
of little faith?”
In the ancient near east, cooking and heating was done
primarily with wood. However, during difficult times, dried grass would be
carefully cut off and bundled to be used as fuel for the fire. Jesus is telling
his hearers not to worry (a secondary definition of “fret”) because God was
capable caring for all their needs whether the needs are clothing pursuant to
Jesus’ teaching or prosecuting injustice in the case of our subject text. In
Jesus’ sermon, the once beautiful grass would be cut off to become fuel for the
fire and in our subject text the wicked would be cut off to be consumed by the
fire of God’s anger. And this won’t be the last time we hear the future voice
of Jesus in our subject text.
When I read v. 10a it made me think of all the times I
traveled somewhere with my girls and heard that all too familiar question,
“Are we there yet?” My answer was usually some variation of “In a little while”
whether the final destination was days, hours or minutes away. It wasn’t really
a matter of deceiving them, it was facing the reality that regardless of what I
would tell them, they would simply ask the question again a short time later,
and then again and again until we arrived at our destination. They weren’t
interested in how long it would take to get to where we were going, they just
wanted to be there. Time is a matter of perspective. If you have existed for
all time, like God has, then everything must seem like “a little while.” A few
verses from Psalm 90 will help us understand precisely what God is instructing
here in v. 10a:
Psalm 90:4-6
4For a thousand years in your
sight are like a day that has just gone by, or like a watch in the night. 5You sweep men away in the sleep
of death; they are like the new grass of the morning—6though in the morning it springs
up new, by evening it is dry and withered.
Like my kids, we don’t really want
to know when God will act, we just
want Him to act. V. 10a promises that
God will one day act and v. 10b makes it clear that once He acts to judge the
wicked, He will thoroughly wipe out every hint of the wicked. His plan is not
to do a little here and a little there. Judgment of the wicked will be final
and absolute.
When we get to v. 11, we can once
again hear Jesus calling to us from Sermon on the Mount when he proclaims,
“Blessed are the meek, for they will inherit the earth” (Matt 5:5). We often
misunderstand the meaning of “meek” and believe it is synonymous with weak. But
nothing could be farther from the truth. “Meek” in this sense means strength
under control. An example would be Moses who in one instance knew when to
remove his shoes and bow before God and in the next instance was “Able to stand
before Pharaoh and demand that the powerful king of Egypt let the Jews go.
Moses was not weak; he was strong, because he trusted God. This same is true of
Jesus Christ. Meekness was one of the great characteristics of Jesus. Peter
writes: ‘When they hurled insults at him, he did not retaliate; when he
suffered, he made no threats. Instead he entrusted himself to him who judges
justly (1 Peter 2:23). Meekness will take off its shoes before the burning
bush, but in the power of God it will also always be able to stand tall before
the powerful of this world.”[10]
V. 12 states a fact that has been
true in all times; during the days of the psalmist and today as well. The
wicked are regularly making new plans to attack the righteous. When the text
says that they [the wicked] “gnash their teeth” “It refers to ungodly people’s
aggression against the godly.”[11]
I saw this play out this week when a group of atheists in a small town in Florida
placed their own monument alongside a monument commemorating the Ten Commandments.
Their hatred for God and Christians was clear as some stood defiantly on top of
the monument of the Ten Commandments while promoting their own monument to
unbelief. While watching the news coverage of the event, I recognized
disappointment and courage exhibited by Christians as they stood by without
lashing out against those who opposed them. What I saw from the atheists wasn’t
joy and relief as one might expect from the winning side. Instead, I saw
defiant hatred for the good and holy things of God represented in part by the
Ten Commandments. “The problem with the wicked was not merely that they
prospered, but also that very often their prosperity seemed to emerge directly
from the oppression of the faithful and innocent.”[12]
Let me ask you a question: If you
comply with the second imperative to “Trust God” while clinging to the
certainty of justice cited in v. 2, is it possible for us to respond to the
plotting and scheming of the wicked the same way that God responds in v. 12?
“While the wicked may plot against the righteous and even cause them trouble
and pain, Yahweh remains unimpressed and unconcerned, even laughing at the
pretense to power—in much the same way the enthroned God of Ps 2:4 emitted a
deep mocking guffaw from the heavens at the rebellious imaginings of the kings
of the earth. God knows, as the psalmist understands and declares to the
hearer, that the days of the wicked are already numbered.”[13]
Consider this: If we were able to laugh off the plotting schemes of the wicked,
wouldn’t we be in a much better frame of mind to comply with the imperatives
enumerated in our subject text? Perhaps it would be good for us all to remember
that ultimately God Will Have The Last
Laugh.
Application
If you haven’t done so already,
please go back to the beginning of this lesson and write down the imperatives I
listed so you can keep them with you to read and memorize. I think one of the
things we too often forget is that we are destined for a life filled with
opposition and trials. We “fret” because we think our lives should be smooth
sailing; we want all people to like us; we don’t want to be thought of as odd
or strange; we want to fit in; we want a prosperous, worry-free, stress-free,
comfortable life. The problem is that that isn’t the life we were told to
expect. I’d like you to add a few more things to the list you’ve already begun.
- “If the world hates you, keep in mind that it
hated me [Jesus] first.” (Jn 15:18)
- “In this world you will have trouble.” (Jn 16:33a)
- “For we who are alive are always being given over
to death for Jesus’ sake, so that his life may be revealed in our mortal
bodies.” (2 Cor 4:11)
- “Blessed are those who are persecuted because of
righteousness.” (Matt 5:10a)
- “Blessed are you when people insult you,
persecute you and falsely say all kinds of evil against you because of me
[Jesus].” (Matt 5:11)
So why am I asking you to keep these things with you
so you can read and memorize them? Because we can better prepare our hearts and
minds when we know what to expect. Also, to remind you that the darker it gets
around you, the brighter will your righteousness shine and the more God will
use you to light the path that leads to Him so that those lost in the dark
might have the opportunity to find Him. In the end, we know that there is a
prize that awaits us regardless of the struggles we face in this life. When we
put our faith in Christ, our eternal inheritance is certain and all the opposition
and persecution we face in this life won’t matter. I have absolutely no doubt
that the plotting and scheming of the wicked does not go unnoticed and it only
takes a cursory reading of the Book of Revelation to realize that in the end, God Will Have The Last Laugh.
[1]
Willem A. VanGemeren, gen. ed., Dictionary
of Old Testament Theology and Exegesis, Vol. 2, (Grand Rapids, MI:
Zondervan Publishing House, 1997), p. 267.
[2]
Gerald H. Wilson, Psalms—The NIV
Application Commentary, Vol. 1, (Grand Rapids, MI: Zondervan, 2002), p.
604.
[3]
James Montgomery Boice, Psalms—An
Expositional Commentary, Vol. 1, (Grand Rapids, MI: Baker Books, 1994), p.
316.
[4]
John Goldingay, Psalms—Baker Commentary
on the Old Testament Wisdom and Psalms, Vol. 1, (Grand Rapids, MI: Baker
Academic, 2006), p. 520.
[5]
VanGemeren, DOTTE, Vol. 3, p. 444.
[6]
Peter C. Craigie and Marvin E. Tate, Psalms
1-50—Word Biblical Commentary, (Nashville, TN: Thomas Nelson, 2004), p.
297.
[7]
Goldingay, Psalms, Vol. 1, p. 521.
[8]
VanGemeren, DOTTE, Vol. 4, pp.
377-378.
[9]
Goldingay, Psalms, Vol. 1, p. 522.
[10]
Boice, Psalms, Vol. 1, p. 319
[11]
VanGemeren, DOTTE, Vol. 2, p. 288.
[12]
Craigie & Tate, Psalms—WBC, p.
298.
[13]
Wilson, Psalms—NIV, Vol. 1, p. 605.
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