Session 3 When Circumstances Overwhelm
Notes
Transcript
Handout
Handout
Sermon Tone Analysis
A
D
F
J
S
Emotion
A
C
T
Language
O
C
E
A
E
Social
Background
Background
is the first psalm in Book Two () of the psalms. and 43 were probably originally one psalm. They include an identical refrain, in which the psalmist encourages himself to hope in God. The pair share themes of mourning, oppression and desiring God’s presence. In addition, lacks a title, which is unusual among Book Two () of the psalms. Taken together, these psalms form an individual lament psalm.
The psalmist wrestles with trusting God in the midst of his suffering. He expresses his desire to appear before God and laments his suffering (vv. 1–4). In his downcast state (vv. 6–7), he takes hope in Yahweh’s steadfast love (v. 8) and then asks God not to forget him (vv. 9–10). Looking to God for vindication (43:1–2), the psalmist imagines his joy at going before God at the temple (43:3–4).
Have you ever felt abandoned?
Let’s start with
1 As a deer pants for flowing streams,
so pants my soul for you, O God.
2 My soul thirsts for God,
for the living God.
When shall I come and appear before God?
3 My tears have been my food
day and night,
while they say to me all the day long,
“Where is your God?”
Psalm 42:1-3
Have you ever felt abandoned?
The Hebrew word for soul, nephesh, is the same word used in , refers to the “self” or “living being”. The concept of an immortal soul that we know in Christian theology is not the meaning here.
then the Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life, and the man became a living creature.
How does tie in to verses 1 and 2? What is the Psalmist saying here?
But he answered, “It is written,
“ ‘Man shall not live by bread alone,
but by every word that comes from the mouth of God.’ ”
God’s nurture extends not merely to physical needs but more significantly to spiritual needs. But do we seek such food?
Put yourself in the place of this Psalmist, one from the people of Israel. Would the phrase “the Living God” have a different perspective for you as the psalmist than it does for you now?
The phrase the living God links to Israel’s encounter with the Lord at the fiery mountain when God made Himself known in a powerful, personal way (, ; ; cf. , ). Also
On the morning of the third day there were thunders and lightnings and a thick cloud on the mountain and a very loud trumpet blast, so that all the people in the camp trembled.
Now Mount Sinai was wrapped in smoke because the Lord had descended on it in fire. The smoke of it went up like the smoke of a kiln, and the whole mountain trembled greatly.
18 Now when all the people saw the thunder and the flashes of lightning and the sound of the trumpet and the mountain smoking, the people were afraid and trembled, and they stood far off 19 and said to Moses, “You speak to us, and we will listen; but do not let God speak to us, lest we die.” 20 Moses said to the people, “Do not fear, for God has come to test you, that the fear of him may be before you, that you may not sin.” 21 The people stood far off, while Moses drew near to the thick darkness where God was.
while I stood between the Lord and you at that time, to declare to you the word of the Lord. For you were afraid because of the fire, and you did not go up into the mountain. He said:
25 Now therefore why should we die? For this great fire will consume us. If we hear the voice of the Lord our God any more, we shall die. 26 For who is there of all flesh, that has heard the voice of the living God speaking out of the midst of fire as we have, and has still lived?
In his time of need, David recalled his struggle and said, My tears have been my food day and night, as he constantly prayed. The wording in v. 4 (procession, thanksgiving, keeping festival) is suggestive of the Feast of Booths, which was one of Israel’s three pilgrimage festivals (the other two being Passover and Pentecost) and was specifically intended as a time of thanksgiving for God’s protective care of the Israelites during their 40-year sojourn in the desert ().
42:title See note on 4:title.
See note on 32:title.
Possibly descendants of the same Korah who rebelled against Moses and Aaron (Num 16:1–50; 26:11).
However, like the affiliation of particular psalms with David, this line does not necessarily indicate that this psalm is written by Korah’s descendants (see note on Psa 3:title). Korah was from the tribe of Levi; this means that he and his descendants were first set apart for service of the tabernacle, and later, the temple. More specifically, the Korahites are Kohathites, part of a clan that had the responsibility of carrying the holy items of the tabernacle during the wilderness wandering period (Num 3:27–32; 4:1–20; 16:9). Later on, the Korahites were responsible for gatekeeping and baking functions in the temple, and were also singers (1 Chr 9:17–32).
42:1 The psalmist’s desperation for God’s sustaining presence is like a thirst for water.
42:1 deer. A common artistic image found on many seal impressions from the Biblical period in Israel. In Judah, there was an apparent artistic preference for depicting does, especially in poses bent over lapping or grazing. This may be an expression of the same religious symbolism reflected in this verse. The longing of deer for water was proverbial in the land of Canaan, as illustrated in a text from Ugarit (c. 1350 BC) that refers to craving for a pool of water “like a hind” (Ugaritic aylt = Hebrew ʾyl).
42:2 Speaks to the presence and activity of God. See and note.
And Joshua said, “Here is how you shall know that the living God is among you and that he will without fail drive out from before you the Canaanites, the Hittites, the Hivites, the Perizzites, the Girgashites, the Amorites, and the Jebusites.
Mocking God - verse 3
Mocking God - verse 3
Who do you think the “they” are in verse 3? The clue appears at the end of verse 2. Compare and , then look at
This phrase—along with the geographic terms of Ps 42:6—may indicate the psalmist wanted to make a pilgrimage to the temple in Jerusalem.
The psalmist’s suffering is worsened by those who question God’s presence. Their doubt makes him long even more for God’s presence. This is likely in reference to being in exile in a foreign country where other gods were served. The psalmist was likely far from the temple in Jerusalem.
But they kept mocking the messengers of God, despising his words and scoffing at his prophets, until the wrath of the Lord rose against his people, until there was no remedy.
O Lord, you have deceived me,
and I was deceived;
you are stronger than I,
and you have prevailed.
I have become a laughingstock all the day;
everyone mocks me.
The psalmist’s suffering is worsened by those who question God’s presence. Their doubt makes him long even more for God’s presence.
and twisting together a crown of thorns, they put it on his head and put a reed in his right hand. And kneeling before him, they mocked him, saying, “Hail, King of the Jews!”
Do not be deceived: God is not mocked, for whatever one sows, that will he also reap.
Do you have people in your life that mock you for your faith?
gal 6.7
Let’s move to
6 and my God.
My soul is cast down within me;
therefore I remember you
from the land of Jordan and of Hermon,
from Mount Mizar.
7 Deep calls to deep
at the roar of your waterfalls;
all your breakers and your waves
have gone over me.
8 By day the Lord commands his steadfast love,
and at night his song is with me,
a prayer to the God of my life.
Dr. Bob frequently states “It is good to be in the house of the Lord.” How does this relate to verse 6? Look at and
The psalmist looks back on times of fellowship and worship to ease his soul
24 And let us consider how to stir up one another to love and good works, 25 not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.
Psalm 42:6-8
Therefore encourage one another and build one another up, just as you are doing.
Signifies the vast distance between the psalmist and God’s presence in the temple in Jerusalem. It is unclear if these places refer literally to the psalmist’s location or if they should be taken figuratively. Mount Hermon marked the northern boundary of Joshua’s conquests.
42:6 The psalmist acknowledges and questions his despair. He knows he can confidently place his hope in God, but this does not ease his despair.
Signifies the vast distance between the psalmist and God’s presence in the temple in Jerusalem. It is unclear if these places refer literally to the psalmist’s location or if they should be taken figuratively.
Mount Hermon marked the northern boundary of Joshua’s conquests (Josh 11:20).
42:6 Hermon. See note on 133:3. The abundant rains on Mount Hermon supply the Jordan River, which in one northern locale cascades in the breathtaking Banias waterfall. Mizar. Its location is uncertain. The name means “the little hill,” and therefore it may refer to a specific peak in the Hermon range. However, this would depend upon the geographic perspective and poetic intent of the writer. It is quite possible that the psalmist is referring to Mount Hermon as “little,” in terms of its sacredness, in comparison to Yahweh’s holy hill, Zion (43:3).
Hermon. One of the highest peaks in Israel’s northern mountain region, it was well watered by rain, snow and dew, making it cool and lush (Jer 18:14). Vegetation in the dryer regions of southern Israel, where Jerusalem and Mount Zion were located, depended on dew and what little rain it received. Thus, for the temple mount (Mount Zion) to experience the dew of Mount Hermon pictures conditions of refreshment.
Unruly Waters
Unruly Waters
42:7 The Hebrew word used here, tehom, refers to the deepest parts of the seas (Job 38:16). See note on Gen 1:2.
42:8 The psalmist expresses hope in Yahweh’s unfailing love.
The imagery of unruly waters is common throughout Scripture. Look at these verses and consider what the theme is: ; ; ; ; ; and the significance of
who stills the roaring of the seas,
the roaring of their waves,
the tumult of the peoples,
You rule the raging of the sea;
when its waves rise, you still them.
He made the storm be still,
and the waves of the sea were hushed.
“And there will be signs in sun and moon and stars, and on the earth distress of nations in perplexity because of the roaring of the sea and the waves,
wild waves of the sea, casting up the foam of their own shame; wandering stars, for whom the gloom of utter darkness has been reserved forever.
Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more.
Let’s now move to
Let’s now move to
3 Send out your light and your truth;
let them lead me;
let them bring me to your holy hill
and to your dwelling!
4 Then I will go to the altar of God,
to God my exceeding joy,
and I will praise you with the lyre,
O God, my God.
5 Why are you cast down, O my soul,
and why are you in turmoil within me?
Hope in God; for I shall again praise him,
my salvation and my God.
Verse 3 refers to the temple in Jerusalem. The psalmist wants God’s light and truth to lead him into God’s presence at the temple, where he can quench his thirst for God
Refers to the temple in Jerusalem. The psalmist wants God’s light and truth to lead him into God’s presence at the temple, where he can quench his thirst for God (see 42:1 and note). See note on 27:4.
Compare ; ; ; to verse 3. The Psalmist desired God’s light to direct him to God’s dwelling. How is such a desire different for us today? where do we have to go to experience God’s dwelling?
Oh that my ways may be steadfast
in keeping your statutes!
Your word is a lamp to my feet
and a light to my path.
the people dwelling in darkness
have seen a great light,
and for those dwelling in the region and shadow of death,
on them a light has dawned.”
the people dwelling in darkness
have seen a great light,
and for those dwelling in the region and shadow of death,
on them a light has dawned.”
In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.
In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.
While you have the light, believe in the light, that you may become sons of light.”
When Jesus had said these things, he departed and hid himself from them.
Have you noticed how the Psalmist often refers to God as “my God”? What does that indicate to you?
his holy mountain … Mount Zion. In ancient Canaan, the highest mountains, particularly those in the north, were considered sacred places and appropriate locations for temples, since the top was the closest contact point between the earth and the heavens (see the articles “Hymns to Holy Cities,” p. 927; “Sacred Space,” p. 964). This tradition is best illustrated in mythic texts (dating c. 1300 BC) discovered at a northern coastal city of Canaan known as Ugarit. In these texts, the major deities—El, Baal and Anat—each had its own sacred mountain for a home. When Jeroboam built a temple site in northern Israel to rival the temple in Jerusalem (1Ki 12:25–33), he chose the city of Dan because it was located on the flanks of Mount Hermon, a sacred site left over from the Canaanites and the idolatrous Danites of the judges period (Jdg 18). The Hittites, who lived in the mountainous region of what is today Turkey, often depicted their gods standing on the tops of mountains.
He has a loving and personal relationship with God
The most striking parallel to Ps 48:2 is in the tradition about Baal, whose mountain was “Zaphon” (Ugaritic spn = Hebrew spn). The texts describe Mount Zaphon as Baal’s “beautiful hill,” “inheritance,” “holy mountain,” “lovely, mighty mountain.” This background helps explain the importance of God’s mountain in the OT. Such a prominent location was expected for any deity’s dwelling. So the temple was on a prominent hilltop in Jerusalem, in some texts called “Mount Zion” (e.g., Ps 48:2, 11; 74:2; 78:68), the Lord’s “holy mountain” (Ps 43:3; 48:1; 87:1; 99:9). Even Jerusalem itself was located at higher elevation than much of the surrounding region. While the Hebrew word translated “Zaphon” can mean the direction “north,” the parallel to the Baal Cycle is striking. An association between Yahweh and mountains is illustrated in other texts. Israel’s experience meeting God at Mount Sinai (Ex 19–34) left an impression, so that Biblical texts speak of Yahweh coming from mountains in the south (e.g., Dt 33:2; Hab 3:3). In this way, the psalmist is using theological images that are current in the ancient world to praise Yahweh—even though Yahweh is quite different from the other gods.
Verse 3 also directs God to send out His truth. What is truth?
43:4 The psalmist is referring to the altar in the temple (2 Chr 4:1).
Truth refers specifically to God’s moral provision and absolute holiness (the necessary revelation for godly living). These provisions, of following the Lord’s light and truth, will bring the psalmist and those of like mind to God’s holy hill, which is the dwelling place of God’s glory. The goal of God’s provision is to lead believers permanently into His presence and to the joy[ful] praise of their God.
This instrument was used in celebrations and worship.
43:5 The psalmist closes by repeating the refrain from Psa 42 (42:5, 42:11). See note on 42:5.
truth refers specifically to God’s moral provision and absolute holiness (the necessary revelation for godly living). These provisions, of following the Lord’s light and truth, will bring the psalmist and those of like mind to God’s holy hill (i.e., the Temple Mount, see comment on Ps 2:6), which is the dwelling place of God’s glory (v. 3; cf. 1Kg 8:27–30; Ezk 43:7). The goal of God’s provision is to lead believers permanently into His presence and to the joy[ful] praise of their God (v. 4). The concluding verse is a refrain of Ps 42:11 (see comments there).
The Psalmist leave us with a path out of despair. What is it? Look at ; ; ; ;
17 When the righteous cry for help, the Lord hears
and delivers them out of all their troubles.
18 The Lord is near to the brokenhearted
and saves the crushed in spirit.
19 Many are the afflictions of the righteous,
but the Lord delivers him out of them all.
20 He keeps all his bones;
not one of them is broken.
8 We are afflicted in every way, but not crushed; perplexed, but not driven to despair; 9 persecuted, but not forsaken; struck down, but not destroyed;
We are afflicted in every way, but not crushed; perplexed, but not driven to despair;
But he said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me.
He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.”
Self-Reflection
Self-Reflection
At the darkest moments of your life, how was your relationship with God?
Cross References
Takeaways
Takeaways
Even people of faith experience times of despair and feelings of hopelessness
Psalm 43:5 | Why are you cast down, O my soul, and why are you in turmoil within me? Hope in God; for I shall again praise him, my salvation and my God.
Our relationship to the Lord is not dictated by our feelings but by our faith
Psalm 63:1 | O God, you are my God; earnestly I seek you; my soul thirsts for you; my flesh faints for you, as in a dry and weary land where there is no water.
When we wait and trust in the Lord, we have no reason to be overwhelmed by despair.
Psalm 84:2 | My soul longs, yes, faints for the courts of the LORD; my heart and flesh sing for joy to the living God.
Trust in the Lord with all your heart,
and do not lean on your own understanding.
In all your ways acknowledge him,
and he will make straight your paths.
Jonah 2:3 | For you cast me into the deep, into the heart of the seas, and the flood surrounded me; all your waves and your billows passed over me.