Sermon Tone Analysis
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Background
Last week we started our series, Summer in the Psalms.
We took time to walk through one of the most popular Psalms with a fresh outlook.
We looked at the shepherd Psalm of .
Scholars have said that you can’t understand , that the Lord is my shepherd, without first understanding , the forsaken Savior.
“My God, my God, why have you forsaken me.”
Remember, when we were in the series The Voice, we talked about Jesus our Good Shepherd is the One who lays down His life for us.
He is not a hireling, in it for any other reason than the full life of the sheep.
Today, we will shift gears from seeing the Lord’s goodness as our guide and host.
We will build on that as we dive into .
This Psalm like so many others holds two worlds in tension, almost in the same breath.
We see common themes throughout the Psalms.
We see Psalms of Construction
We see Psalms of Destruction
Sometimes we see both of these not only in the same Psalm but in the same verse.
“God you reign supreme, are worthy of all praise, NOW wipe out my enemy.”
Look upon his beauty, gaze upon Him all the days of my life.
The greatness and magnificent of the One. vs.
The sky is falling.
I am surrounded by everything evil, and where is God.
He has apparently left me.
The tension is in the dance of recognizing the magnificence of God against the backdrop of an imperfect, fallen world.
That is where we find David as he pens the word in , dancing between two worlds.
One where God shows up in such a powerful way that there is no room for fear or doubt.
One where pleas for God to not hide his face or turn away from him.
“Do not reject me or forsake me, God my Savior (vs 9b).”
Some would say that the ideas of the same are so divided, bipolar even, that they were at best written at different times if not completely by different people.
That doesn’t have to be true for us to understand the lyrics in the same passage.
ELABORATE: How many of you realize that we are complex creatures?
I would imagine that even in this room we have a wide variety of current circumstances, experiences, and emotional background that we could cover a wide gamut of honest, vulnerable expressions to God this morning.
Maybe you have experienced heartache or loss.
Maybe you have experience hardship and trying times.
Maybe you understand lack and not having enough.
Maybe you can relate to feeling out of place and not connected.
Maybe you can relate to fear and uncertainty.
BUT I also think you can relate to having dreams for your future.
Maybe you have experienced God in some powerfully intimate ways.
Maybe you know what it is to feel His presence even during a difficult season.
Maybe can remember when He provided for you more than enough.
Maybe you can relate when others talk about a physical miracle.
Maybe you understand what it is to be delivered of something you didn’t know how to change on your own.
Maybe you can relate to a story that if God hadn’t shown up in the middle of your hell there is no telling where you would be right now.
Maybe you can remember with me those BUT GOD moments today.
So what does have to say about all of this together?
Let’s read it together.
vs. 1 Light was often used to represent everything positive (i.e.
truth, goodness, joy, vitality).
This reminds me of what James writes in his letter:
God’s goodness is exemplified by the light in which He dwells.
The good gifts He gives are a by-product of who He is.
Every good and perfect gift comes from Him, the Father of lights.
In the light there is no room for darkness, at least not in the pure light.
There is no room for shadows, no changing.
He is always the same, never shifting.
He is always faithful.
His salvation is sure.
His redemption complete, from start to finish.
God’s goodness are exemplified by the light in which He dwells.
The good gifts He gives are a by-product of who He is.
Every good and perfect gift comes from Him, the Father of lights.
In the light there is no room for darkness, at least not in the pure light.
There is no room for shadows, no changing.
He is always the same, never shifting.
He is always faithful.
His salvation is sure.
His redemption complete, from start to finish.
So, who could we possibly fear?
Psa
He is the stronghold of my life.
vs. 2 David writes that “When the wicked advance against me...” It isn’t a matter of IF but of WHEN.
Bad days will find us.
Bad people will cross our paths.
The difference is in light of the goodness of God they pale; they have an end.
David recognizes that evil will have an end.
Bad days will won’t last.
Even mama said there would be days like this.
vs. Though an army and war come against me it will not rock my confidence in the Rock of my Salvation.
I believe this was in Paul’s mind as he wrote the latter part of chapter 8 to the Romans.
Romans 8
Our enemies may try to destroy us but watch what our God will do!
David says, “it is my enemies and my foes who will stumble and fall.”
JOY.
The experience of deliverance and the anticipation of salvation provide the most significant occasions for rejoicing among the people of God in the OT.
The coming of the Messiah, who delivers his people and brings salvation becomes the basis for rejoicing in the NT.
The response of joy, gladness, or happiness is not only a deep inward feeling, but is expressed in celebration when God’s people gather together.
The idea of joy is most commonly expressed in the OT by śimḥâ/śamaḥ and in the NT by chara/chairō.
Among the other 12 Hebrew roots used for some aspect of joy, the most frequent are gyl, rnn, śwś, and ʿlz.
The LXX prefers the Gk word euphrainō to translate śamaḥ and inclines toward agalliaō (its first occurrence in Greek literature) to translate gyl, the latter expressions more commonly used of exultant joy.
Although chara/chairō are not the prominent words for joy in the LXX, they become so in the NT perhaps because of their common use during the time of the NT.
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AYBD
χαίρω mid.
by-form χαίρεται TestAbr s. below; impf.
ἔχαιρον; fut.
χαρήσομαι (B-D-F §77; Mlt-H.
264); 2 aor.
pass.
ἐχάρην (Hom.+).
① to be in a state of happiness and well-being, rejoice, be glad opp.
κλαίειν J 16:20; Ro 12:15ab (Damasc., Vi.
Isid.
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