#BLESSES TO BLESS 

Psalm 134

A SONG OF ASCENTS.

 Praise the Lord, all you servants

of the LORD

who minister by night in the

house of the LORD.

Lift up your hands in the

sanctuary

and praise the LORD.

May the LORD bless you from

Zion,

He who is the Maker of heaven

and earth.

 This is the last of the series of fifteen psalms with the title ‘A Song of Ascents,’ psalms that we began studying in January 2024. The pilgrim worshippers had climbed to Jerusalem for worship, an ascent that is both physical, as Jerusalem is situated on a hill, and spiritual, symbolizing drawing closer to God. It is in this drawing closer to God that God bless us. While our last Psalm echoes this invitation to praise and worship God, it poses an important question: Do we genuinely believe that God rewards those who seek Him?

 The structure of this Psalm is straightforward. Two groups are singing. The first group is the congregation. Each of them, all the way back in Psalm 120, decided to leave their homes to worship God in Jerusalem. As they journeyed, they sang. When they came to Jerusalem, they sang. When they entered the temple, they sang. But, now, as they leave for home, they turn and sing one last song. It isn’t a song to God, but to God’s special instruments, the priests who tended to the temple by night.

What an encouragement it must have been to these lonely night-shift Levites to hear these people sing a song of blessing upon them for the work they were doing. As the pilgrims were unable to worship in the temple again until the following journey, they must have found great encouragement in the priests who worshipped God there continually — set apart for the service of God and representing them before Him.

 We read in 1 Chronicles 9:33 that the Levitical singers were ’employed in their work day and night.’ This beautifully points us to John’s writing in Revelation, where he describes the redeemed serving the Lord day and night in His temple. And while it is comparatively easy to bless the Lord in the daytime, it is much more challenging to do so in the night hours, when we are alone and all around us is darkness and sleep is heavy upon us. This night service symbolizes vigilance and dedication, reminiscent of the watchfulness Jesus encouraged in his followers.

 Before we proceed to the second verse, we must take note that this psalm is addressed to the servants of the LORD, indicating that praise should be added to all our work. After all, as servants of the Lord, the Levites, but for that matter, all believers, for all are called to serve God with their lives,

to partner with God in His work, which is a special privilege.

to enjoy the nearness that comes with working together with God, and

to receive special strength and anointing as they serve Him.

 The above is also true today and should remind all pastors, missionaries, Bible and Sunday school teachers, deacons, elders, and the worship band that no one should serve God out of compulsion, but all should bless God for permitting them to serve Him.

 But what does it mean to bless the Lord? This phrase is translated in most modern translations as praising the Lord, rejoicing over the endless excellencies of God. The Westminster Catechism summarizes it as: The chief end of man is to glorify God and to enjoy him forever.” This is not only our greatest purpose but also our response to what He has already done for us.

 This idea is reinforced by the second verse, where the lifting up of our hands in the presence of God is encouraged. This was to bless the Lord by giving him thanks, honour, praise and glory. In addition to being a familiar gesture in prayer among the ancient Hebrews, it also signifies surrender to God, the Creator of heaven and earth. As the Hebrew term “barak” or “bless” implies kneeling and adoration, we kneel before God, acknowledging His sovereignty and goodness. But, obviously, God doesn’t kneel or bow down to us. When God blesses us, he reaches down to take care of us and our needs, loving us and providing for us.

 How apt it is then that the psalmist ends with an appeal to the Creator-God, the Great King of the universe, to bless the works of his hands, the very souls He has not only created but redeemed! This blessing pouring forth from Zion is to all people everywhere. What a beautiful and fitting close to the Songs of Ascents. The people came to Zion on pilgrimage to bless the LORD and sing songs to Him. Now, these songs conclude with the idea that God’s blessing accompanied each of them, not remaining in Jerusalem but flowing from there and reaching all the way down to the ages until it finds our hearts. How fitting then to be reminded that the life that blesses God is a life that God blesses.

 And with that, I greet you for now. After a short break and an outreach to Peru, where a team of us will climb Machu Picchu, we will embark on a new theme – one that God has already placed on my heart since 2023. Until next time, God bless you as you praise and glorify Him at home, in your family, at work, driving on the road, visiting friends, etc – and doing that in spirit, soul and body.  

#GESEËND OM TE SEËN

 Psalm 134

‘N PELGRIMSLIED.

Kom!

Prys die HERE, julle almal,

diensknegte van die HERE,

wat snags diens verrig

in die huis van die HERE.

Hef jule hande op na die

heiligdom

en prys die HERE.

Mag die HERE jou seën uit Sion,

Hy wat hemel en aarde gemaak

het.

 Hierdie is die laaste psalm in ons reeks van vyftien pelgrimsliedere —psalms wat ons in Januarie 2024 begin bestudeer het. Pelgrims het 3 maal ‘n jaar opgetrek na Jerusalem om God te aanbid. Dit was nie net ‘n fisiese uitdagende staptog nie – onthou, Jerusalem is 754 meter bo seespieël, maar dit het ook hulle geestelike reis nader aan God gesimboliseer. Dit is ook wanneer ek en jy intensioneel werk daarvan maak om nader aan God te kom, meer soos Hy te wees, in Sy weë te wandel en ons harte skoon te hou, dat hierdie psalm ons geseënd noem. Die groot vraag is egter: Glo ons werklik dat God diegene beloon wat Hom so soek?

 Die Psalm kan in twee gedeel word en is deur twee groepe pelgrims gesing. Manne env roue wat in in Psalm 120 besluit het om hulleself weg te skeur van hulle huise, plasies, families en roetines om God se huis in Jerusalem te besoek en Hom daar te gaan aanbid. Om die lang dae en paaie korter te maak, het hulle dikwels gesing. Hulle het gesing wanneer hulle in Jerusalem arriveer het. Hulle het gesing wanneer hulle die Tempel binnegaan het. En nou is dit tyd vir hulle om huis toe te gaan en nou sing hulle hulle laaste lied. In my geestesoog sien hulle in die donker oggendure vertrek, donkies gepak, kinders vaak en slaperig. Wanneer hul vir oulaas terugkyk na die tempel, sien hulle die priesters wat nagdiens doen en hulle sing-bid hierdie seënbede oor hulle uit.

 Wat ‘n wonderlike bemoediging moes dit nie vir hierdie eensame Leviete gewees het nie. Die pelgrims wat moes terugkeer na hul daaglikse bekommernisse en sleurwerk, het egter met heel ander oë na hulle gekyk. Terwyl hulle moes wag tot die volgende fees, het die priesters die voorreg gehad om voortdurend in God se teenwoordigheid tuis te wees. Hul enigste taak – om God voortdurend te aanbid en sy kinders onafgebroke voor Sy troon te bring.

 In 1 Kronieke 9:33 staan daar dat die Levitiese sangers ‘dag en nag besig was met hulle werk’. Dit herinner mens ook aan Johannes se beskrywing in Openbaring– dat die verlostes die Here dag en nag in Sy tempel gedien het. En hoewel dit relatief maklik is om die Here bedags te loof, weet ons uit dure ondervinding dat dit baie moeiliker is om dit in die nag te doen, wanneer alles donker is, almal slaap en ons stoksielalleen is. Hierdie nagdiens van die priesters simboliseer waaksaamheid en toewyding, twee eienskappe wat Jesus by herhaalde geleenthede in sy volgelinge aangemoedig het.

 Die diensknegte van die Here, soos daar na die priesters in hierdie psalm verwys word, herinner ons dat lof en dankgesange deel moet wees van ons werk en die gesindheid waarmee ons werk.. Met ander woorde, alle pastore, sendelinge, Bybel- en Sondagskoolonderwysers, diakens, ouderlinge, die pianis or orrelis en elkeen wat lofprysing lei, moet God uit dwang dien nie, maar Hom met danksegging loof en prys dat Hy hulle toelaat om Hom te dien. Maar ons moet ook onthou dat as gelowiges is ons almal God se diensknegte – ons is net diensbaar op verskillende plekke en in verskillende omstandighede.

Kom ons herinner mekaar dan hierdie maand dat om God te dien ‘n spesiale voorreg is, net soos dit ‘n spesiale voorreg is om Sy nabyheid te geniet, en te kan getuig van Sy spesiale krag en salwing om die werk te voltooi. Die Heidelbergse Kategismus som dit so mooi op: “Die hoofdoel van die mens is om God te verheerlik en Hom vir ewig te geniet.”.

 Hierdie idee word versterk deur die tweede vers, waar gelowiges aangemoedig word om hulle hande op te hef na bo en die Here te seën deur Hom danksegging, eer, lof en heerlikheid te bring. Om mens se hande op te lig is ook ‘n teken van oorgawe aan God, die Skepper van hemel en aarde.

 Die Hebreeuse term vir seën is “barak” en impliseer kniel en aanbidding.  Uit die aard van die saak kniel of buig God nie voor ons neer wanneer Hy ons seën nie. Hy doen dit deur in ons behoeftes te voorsien, vir ons te sorg en vir ons lief te hê.

 Wanneer die Psalmdigter afsluit deur ‘n beroep te maak op die Skepper-God, die Koning van die heelal, om die werke van sy hande te seën, die siele wat Hy nie net geskep het nie, maar ook verlos het – dan slaan die grootsheid hiervan ons mense-asems weg! Hierdie seën wat vanuit Sion stroom, is vir alle mense oral en altyd tot ons beskikking. Is dit nie die heel beste manier om die Pelgrimsliedere mee af te sluit nie?

 Die pelgrims het na Sion gekom om die HERE te seën deur lofprysing en aanbidding dit het hulle gedoen van die oomblik wat hulle weggetrek het. Nou sluit hulle hulle reis af hierdie grootse idee – dat hulle nou die ontvangers is van God se seën, want Sy seën is nie beperk tot Jerusalem nie. Dit vloei vanuit Sy huis in die stad, deur die eeue heen af tot binne in ons harte hier in 2025.  Hoe gepas dan om daaraan herinner te word dat die mens se lewe wat God seën, ‘n lewe is wat deur God geseën word.

 Dit voel aardig om julle te groet. Ons gesels mos nie gewoonlik in Augustus nie aangesien ek elke drie maande graag asem skep. Maar hierdie jaar gaan ek ‘n bietjie langer stil wees aangesien ek deel is van ‘n span wat Machu Picchu in Peru gaan klim. Hiermee samel ons geld in vir projekte wat strek van Peru tot Argentenië, vanaf die verre Ooste tot in Afrika. As julle wil deel wees van hierdie projek, kontak my asb.

#THE BLESSING OF UNITY

 Psalm 133

A SONG OF ASCENTS. Of David.

 How good and pleasant it is

when God’s people live together

In unity!

It is like precious oil poured on

the head,

running down on the beard,

running down on Aaron’s beard,

down on the collar of his robe.

It is as if the dew of Hermon

were falling on Mount Zion.

For there the LORD bestows his blessing,

Even life forevermore.

 As you may remember, Psalm 132 was unusually long for the Psalms of Ascent, but this month we are back to a short psalm. Psalm 132 celebrates God coming to dwell with his children and had as its theme David bringing the ark of the covenant to Zion and then starting the process of building a permanent dwelling for God in Jerusalem. Psalm 133 celebrates when his children dwell together in love and harmony and discusses the divine blessing associated with that. Its inclusion in the 15 Psalms of Ascent brings to mind pilgrims from all twelve tribes travelling from across the Kingdom of Israel to attend the three feasts in Jerusalem. This is also the fourth and last psalm in the Psalms of Ascent that is attributed to David. As the twelve tribes was first united under his leadership, it is very fitting indeed that he would write a psalm about living together in unity. 

 The use of the word, “Behold” invites the reader or listener to consider the significance of what follows and emphasizes the importance of the message. Within the context of the pilgrims travelling to Jerusalem, unity was not only important on a national level as different clans came together, but also within individual families, friends and neighbours, young and old, male and female getting along with each other as they competed for the same lodging, food and water after long days of travelling.

 In the NIV translation, the word ‘brothers’ is translated as ‘God’s people.’ While Israelites were literally ‘brothers’, we as Christians are also brothers and sisters, adopted into God’s family and addressing Him as Our Father! I love how Eugene Peterson says, “No Christian is an only child.” Secondly, it is very significant that brotherly unity is both good AND pleasant. The word translated “pleasant” is a word that means “beautiful, sweet or lovely.” In Hebrews 12:11 we read that discipline is good but not pleasant at the time it is administered, while other things are pleasant but not good, like too much honey. Yet, living together in unity is both good and pleasant. I love the old poem I came across that addresses the challenge of unity very tongue in cheek: “To live above with saints we love, oh, that will be such glory. To live below with saints we know, well that’s a different story!”

 Okay, so let’s move on and take a closer look at the two images David used to describe this inner concord. Living together in unity is like oil poured on Aaron’s head and it is like the dew of Hermon, falling on Mount Zion. In both images the same word, “flows down” is used and is very much the key to the meaning. In both cases the blessing comes from above and then pours down on us and reminds us of James 1:17: “Every good and perfect gift is from above, coming down from the Father.” Thus, these are divine gifts with God the source, for living together in unity is a grace gift from God.

 The imagery of oil in the Bible often symbolizes blessing, consecration and the presence of the Holy Spirit. Not only was it common to anoint one’s head with oil as we hear from Jesus himself in Luke 7:46, but the High Priest of Israel was anointed with fine oil – suggesting a special and sacred anointing. The specific formula used for the oil and specifically for the anointing of Aaron, the first high priest, is found in Exodus 30 and consisted of olive oil, myrrh, cinnamon, cassia and cane. The oil flowed down his head, beard and shoulders, down his breastplate, containing the names of the 12 tribes of Israel, to the edge of his robe. It is important to add that the High priest’s robes were intricately designed and held great significance for they symbolized holiness, service and the beauty of God’s presence.  

 For us as Christians, we understand that the anointing of Aaron points forward to Jesus, who is our High Priest and promised Messiah. Therefore, as born-again believers we understand that as God poured out His Holy Spirit on Jesus, the head, Jesus poured out the Spirit on his body the church. As believers in Christ, we too are called to be a royal priesthood, living lives that reflect God’s holiness and unity.

 Boice, a Bible commentator, draws our attention to the threefold repetition ‘running down,’ ‘running down,’ and ‘down’. The Hebrew uses the same verb each time emphasizing that the blessing of Aaron’s anointing was from above himself, that is, from God. In other words, true unity, like all good gifts, is bestowed rather than contrived, a blessing far more than an achievement.

 In the second image, Mount Hermon in the far north is the highest mountain in Israel with an altitude of over 9,000 feet and known for its cool nights and heavy dew. While it is covered with snow in the winter, it is green and moist in the summer. Mount Zion again, located in the southern part of Israel, is only 2400 ft above sea level. This region receives very little dew, or rain at all during the summer months. What an amazing thing it would be if the dew of Mount Hermon were to fall on Mount Zion! The dew is probably another symbol for the Holy Spirit, for the Holy Spirit is essential to our unity in Christ. For example, Ephesians 4 tells us: “Be completely humble and gentle; be patient, bearing with one another in love. Make every effort to keep the unity of the Spirit through the bond of peace.”

 The word translated ‘falling” here is the same word used for ‘running down’ in verse two. Once again God’s blessing of unity comes down to us from heaven. It is a gift from God and apart from this rich blessing, we are indeed like the dry, arid land of Mount Zion. In other words, unity among God’s people makes life thriving and healthy.

 As we reach the last lines ‘For there the LORD bestows his blessing, even life forevermore,’ it is critical for us to understand that as Christians we need to love, apologize, reconcile and forgive our brothers and sisters. When we do this, we will experience Christian unity and God will send his blessing. The more we focus on him, the greater our unity will be, for worship, unity and blessing are all tied up together. Such unity is a foretaste of the perfect fellowship we will share in heaven.

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#GESEËND IN ONS EENHEID

 Psalm 133

‘N PELGRIMSLIED. Van Dawid.

Kyk hoe goed, hoe mooi is dit

As broers eensgesind saam woon!

Dit is soos reukolie

Wat van die kop af in die baard afloop,

die baard van Aaron,

af tot by die soom van sy klere.

Dit is soos die dou van

Hermonberg

wat op die berge by Sion val.

Waar broers so saam woon, skenk

Die HERE sy seën;

‘n lang, lang lewe.

 Verlede maand het ons by Psalm 132 stilgestaan. ‘n Psalm wat buitengewoon lank is vir ‘n Pelgrimspsalm, maar hierdie maand is ons terug by ‘n korter psalm. Psalm 132 vier God se teenwoordigheid by sy kinders en het as tema die verbondsark wat terugkeer na Sion onder Dawid se leierskap asook sy initiatief om ‘n permanente woning vir God in Jerusalem te bou. Psalm 133, die 4 de deur Dawid gepen, vier die liefde en harmonie waarmee mense saamwoon en bespreek die goddelike seën wat daarmee saamgaan. Die insluiting van hierdie psalm by die ander pelgrimsliedere herinner ons dat pelgrims afkomstig van al twaalf stamme versprei oor die ganse Koninkryk van Israel gereis het om die drie feeste in Jerusalem by te woon. Dit is heel gepas dat hy sal skryf oor samehorigheid en eenheid aangesien dit onder sy leierskap was wat die twaalf stamme die eerste keer verenig is.

 Die gebruik van die woord “Kyk” nooi die leser of luisteraar om die betekenis van wat volg te oorweeg en beklemtoon die belangrikheid van die boodskap wat kom. Binne die konteks van die pelgrims op pad na Jerusalem, was nasionale eenheid uiteraard belangrik, maar die psalm beklemtoon ook eenheid binne individuele gesinne, asook tussen vriende en bure, jonk en oud, mans en vrouens wat almal met mekaar oor die weg moes kom. Onthou, na ‘n lang reis het almal meegeding om dieselfde verblyf, kos en water.

 Terwyl Israeliete letterlik ‘broers’ was, is ons as Christene ook broers en susters, aangeneem en nou deel van God se familie. Vandaar die Ons Vader gebed! Eugene Peterson sê dit so mooi: “Geen Christen is ‘n enigste kind nie.” Tweedens is dit baie betekenisvol dat broederlike eenheid beide goed EN mooi is. Die woord wat met “mooi” vertaal word, beteken ook “soet of lieflik”. In Hebreërs 12:11 lees ons dat dissipline goed, maar nie lekker is nie. Ander dinge is lekker, maar nie goed vir ‘n mens nie, soos te veel heuning. Tog is dit goed EN mooi om saam in eenheid saam te leef. Ek dink die volgende gediggie, lekker tong in die kies, som dit goed op: “Om daarbo saam met heiliges wat ons liefhet te leef, o, dit gaan so ‘n heerlikheid wees. Om hieronder saam met heiliges te leef, wel, dis ‘n totaal ander storie!”

 Maar kom ons loer bietjie na die twee beelde wat Dawid gebruik om hierdie harmonie te beskryf. Hy vergelyk eenheid eerstens met die salwing van Aron, die Hoëpriester, waar die olie oor sy kop uitgegiet word. In sy tweede beeld vergelyk hy dit met dou wat op die berg Hermon val en afloop na die Sionsberg. In beide voorbeelde word die seën van bo so mildelik uitgestort dat dit vanself afvloei na onder. Dit herinner ons sterk aan Jakobus 1:17: “Elke goeie geskenk en elke volmaakte gawe kom van bo af, van die Vader van die hemelligte.” God is inderdaad die bron van goddelike gawes, en daarom is dit ook ‘n genadegawe om in eenheid saam te leef.

 Die beeldspraak van olie in die Bybel is dikwels ‘n simbool van seën, toewyding en die teenwoordigheid van die Heilige Gees. In Bybelse tye was dit algemeen om iemand se kop met olie te salf, soos Jesus in Lukas 7:46 bevestig. En lank voor Jesus is Israel se Hoëpriester in ‘n spesiale en heilige tradisie met olie gesalf. Die spesifieke formule vir die olie wat vir die salwing van Aäron, die eerste hoëpriester, gebruik is, kry ons in Eksodus 30. Dit was ‘n mengsel van olyfolie, mirre, kaneel, kassia en riet. Met sy salwing het die mengsl oor sy kop, baard en skouers gevloei, teen sy borswapen met die stene wat die 12 stamme verteenwoordig het, tot op sy kleed se soom. Dit is belangrik om by te voeg dat die Hoëpriester se klere keurig en spesifiek ontwerp is en groot betekenis gedra het. Onder andere het dit die heiligheid, diens en skoonheid van God se teenwoordigheid gesimboliseer.

 As Christene verstaan ​​ons dat die salwing van Aäron vorentoe wys na Jesus, ons Hoëpriester en beloofde Messias. As wedergebore gelowiges verstaan ons dat soos God Sy Heilige Gees op Jesus, die Hoof, uitgestort het, net so het Jesus die Heilige Gees op sy liggaam, die kerk, uitgestort. Wat hierdie beeld verder besonders maak is dat Petrus na gelowiges verwys as ‘n koninklike priesterdom, ‘n heilige nasie wat in eenheid saamwoon.

Boice, ‘n Bybelkommentator, vestig ons aandag op die drievoudige herhaling van ‘af’, ‘afloop’ en ‘af’. Die Hebreeus gebruik elke keer dieselfde werkwoord en beklemtoon dat die seën van Aäron se salwing van bo gekom het, met ander woorde, van God self. Dis is ware eenheid, soos alle goeie gawes, ‘n geskenk van God en nie deur mense uitgedink nie; ‘n seën veel meer as ‘n prestasie.

 In die tweede beeld gebruik die psalmdigter die berg Hermon in die verre noorde van Israel. Met n hoogte van 2814 meter is die berg bekend vir sy koel nagte en swaar dou. Terwyl dit in die winter met sneeu bedek is, is dit groen en nat in die somer. Daarteenoor is Sion in die suide van Israel ‘n skrale 765 meter hoog. Dit ontvang ook min dou en weinig reën in die somermaande. Hoe wonderlike sou dit nie gewees het as die dou van Hermon op die Sionsberg geval het nie! Net soos die olie is die dou ‘n simbool vir die Heilige Gees, waarsonder eenheid in Christus nie moontlik is nie. So staan daar in Efesiërs 4 dat ons elke poging moet aanwend om die eenheid van die Gees te bewaar deur die band van vrede.

 Die val van die dou, net soos die afloop van die olie, illustreer dat eenheid ‘n geskenk van God is. Daarsonder is ons lewens so droog en dor soos die Sionsberg. Eenheid onder God se mense maak ons floreer en hou ons gesond midde alles.

 Die laaste reël, waar broers so saam woon, skenk die HERE sy seën en ‘n lang, lang lewe – beklemtoon hoe belangrik dit is dat Christene mekaar lief het, om verskoning vra, mekaar vergewe en kan versoen. Wanneer ons dit doen, sal ons Christelike eenheid ervaar en God sal sy seën stuur. Hoe meer ons op hom fokus, hoe groter sal ons eenheid wees, want aanbidding, eenheid en seën is alles saamgebind. Sulke eenheid gee vir ons ‘n voorsmaak van die volmaakte gemeenskap wat in die hemel op ons wag.

#Blessed are the Obedient

 PSALM 132

A SONG OF ASCENTS

Lord, remember David

and all his self-denial,

He swore an oath to the LORD,

He made a vow to the Mighty One of Jacob:

“I will not enter my house or go to my bed,

I will allow no sleep to my eyes

or slumber to my eyelids,

till I find a place for the LORD,

a dwelling for the Mighty One of Jacob.”

We heard it in Ephrathah,

we came upon it in the fields of Jaar:

“Let us go to his dwelling place,

Let us worship at his footstool, saying,

‘Arise, LORD, and come to your resting place,

You and the ark of Your might.

May your priests be clothed with your righteousness;

May your faithful people sing for joy.’”

For the sake of your servant David,

do not reject your anointed one.

The LORD swore an oath to David,

a sure oath he will not revoke:

“One of your own descendants

I will place on your throne.

If your sons keep my covenant

and the statutes I teach them,

then their sons will sit

on your throne for ever and ever.”

For the LORD has chosen Zion,

he has desired it for his dwelling, saying,

“This is my resting place for ever and ever;

here I will sit enthroned, for I have desired it.

I will bless her with abundant provisions;

her poor I will satisfy with food.

I will clothe her priests with salvation,

and her faithful people will ever sing for joy.

“Here I will make a horn grow for David

and set up a lamp for my anointed one.

I will clothe his enemies with shame,

but his head will be adorned with a radiant crown.”

 This longest of the Psalms of Ascents focuses on the ark of the covenant in Jerusalem as joyful pilgrims reach their worship destination. This psalm, referred to by Eugene Peterson as the psalm of David’s obedience, can be divided into two sections:

Verses 1 – 10 are a prayer for the Lord to remember David and his desire to build a dwelling place for the Lord.

Verses 11 – 18 offer a poetic rendition of the promise that the Lord swore to David (II Samuel 7) that one of his sons would occupy his throne forevermore.

 Psalm 132 starts off by celebrating David’s capture of Jerusalem and then the carrying of the Ark into the city. The ark of the covenant was a box approximately 114 cm long, 69 cm broad and 69 cm deep, constructed of wood and covered with gold. Its lid of solid gold was called the mercy seat. Two cherubim, one on each end, framed the space from which God’s word was heard. It had been made under the supervision of Moses and was a symbol of the presence of God among his people. The ark had accompanied Israel from Sinai, through their wilderness wanderings, and had been kept at Shiloh. During a battle with the Philistines, the ark had been captured and then displayed as a trophy of war in one of their cities until it became a problem to them. It was subsequently returned to the village of Kiriath-jearim in Israel. It rested here until David came to get it and take it to Jerusalem where it later became enshrined in Solomon’s temple.

 For the Hebrews, the history of the ark provided an account of the presence of God among the people. Peterson explains that the ark was the symbol, not the reality. Its history showed the importance of having God with you and the danger of trying to use God.

 But back to David, “a man after God’s own heart.” (I Samuel 13:14) Through his remarkable leadership and shrewd statesmanship, he takes Israel from a loosely organized group of tribes to a highly organized monarchy. But David was also a deeply spiritual man who loved the Lord and worshipped him with Psalms and song and dance. I love how one pastor calls David a mensch. It is a Yiddish word used to describe an authentic, likeable, down-to-earth human being. Someone you can’t help but admire. 

 As David established Jerusalem as his capital, he built himself a fine palace, but soon he felt guilty, for a mere tent represented God’s dwelling place. 2 Samuel 7 reminds us that when David approached the prophet Nathan with the idea to build God a house, he agreed, only to be told by Nathan that that honour would not belong to David, but to his son. Still, God was so pleased with David’s heart that He promised to build David a house. About this extraordinary promise, one Bible commentator writes, “The Divine promises teach the great truth that God over-answers our desires, and puts to shame the poverty of our petitions by the wealth of His gifts. He is ‘able to do exceedingly abundantly above all that we ask or think.’”

 Verse 14 reads, “This is my resting place forever; Here I will dwell, for I have desired it.” And tells us that once the ark of the covenant came into Jerusalem, there was to be no more traveling for the tabernacle. The tabernacle, the temple, the altar, and the ark would never rest in another place than Jerusalem. How beautifully Spurgeon relates this to the church, comforting us with, “if the Lord dwell in her, she shall not be moved; if the Lord desire her, the devil cannot destroy her.”

 In the last three verses, we read about God’s remarkable promises to His servants:

I will also clothe her priests with salvation, and her saints shall shout aloud for joy.

There I will make the horn of David grow; I will prepare a lamp for My Anointed.

His enemies I will clothe with shame, But upon Himself His crown shall flourish.

 In Christ, God’s promises to David has been fulfilled. He is the new temple, the dwelling place of God with his people. He is the anointed king who will sit on the throne forever. In fact, the more we dig into the relationship between David and Jesus, the more we understand why the story of David is the longest single narrative in the whole Bible.

 David Guzik, the famous Bible commentator reminds us that in spite of his greatness, David life falls apart during a season of sin and consequently his family tears itself apart. Within a few generations, David’s great kingdom begins to crumble. Beginning with this raging river of a man, David’s dynasty slows and meanders until it’s a stinking swamp of human ineptitude and sin. This reminds us that even the best of us, like David, cannot build a Kingdom that will last.

 It is now, after the demise of a long line of Davidic kings, that Israel begins to associate the Davidic covenant with the coming Messiah. We see it already in Luke’s story of the annunciation. The angel Gabriel says to Mary about her promised son, “He will be great, and will be called the Son of the Most High, and the Lord God will give to him the throne of his ancestor David. He will reign over the house of Jacob forever and of his kingdom there will be no end.” This, of course, marks the fulfilment of God’s promise to David in 2 Samuel 7.

 And so, the two halves of Psalm 132 are joined together and fulfilled in Jesus Christ. He is the house, the temple David wanted to build as a dwelling place for the Lord in Zion. But he is also the son of David, the eternal king who God promised will rule his people with love and justice forever.

#Geseënd is die Gehoorsames

 PSALM 132

‘N PELGRIMSLIED

 Dink tog, HERE, aan Dawid,

aan al sy opofferings,

hy wat teenoor die HERE

‘n eed gesweer het,

‘n gelofte afgelê het

aan die Magtige van Jakob:

“Ek sal nie ingaan in die tent waar ek woon;

ek sal nie op my slaapbank gaan lê nie,

ek sal my oë nie toelaat om te slaap,

my ooglede om in te sluimer nie,

totdat ek vir die HERE ‘n plek gvind het,

‘n woning vir die Magtige van Jakob.”

Kyk, ons het daarvan gehoor in Efrata,

dit gevind in die velde van Jaär.

Laat ons sy woning binnegaan

en in aanbidding buig

voor die voetbank vir sy voete.

Staan up, HERE, gaan na u rusplek,

U en u magtige ark

U priesters moet geklee wees in geregtigheid

U troue volgelinge moet jubel.

Ter wille van u dienskneg Dawid,

moet U tog nie u gesalfde wegwys nie.

Die HERE het vir Dawid

‘n betroubare eed afgelê

En Hy sal dit nie herroep nie:

“Van jou nasate al Ek op jou troon plaas.

As jou seuns my verbond nakom

En my bepalings wat Ek hulle leer;

Sal ook húlle seuns vir altyd

Op jou troon sit.”

Ja, die HERE het Sion uitgekies;

Hy begeer dit as sy woonplek:

“Dit is my rusplek vir altyd;

hier wil Ek woon, want Ek begeer dit.

Sion se voedselvoorraad sal Ek ryklik seën;

haar behoeftiges sal Ek met verlossing beklee

en haar troue volgelinge sal uitbundig juig.

Daar sal Ek vir Dawid ‘n horing laat uitgroei;

Ek sal ‘n lamp gereedmaak vir my gesalfde.

Sy vyande sal Ek met skande beklee,

Maar sy kroon sal op hom skitter.”

Hierdie is die langste van die Pelgrimspsalms en fokus op die verbondsark in Jerusalem. Dit is hiernatoe wat vreugdevolle pelgrims van regoor die land optrek om God te aanbid. Eugene Peterson verwys na Psalm 132 as die psalm van Dawid se gehoorsaamheid. Vir ons doeleindes, gaan ons dit in twee verdeel:

Verse 1 – 10 is ‘n gebed waarin die psalmdigter vra dat die Here vir Dawid en sy begeerte om ‘n woonplek vir Hom te bou, sal onthou.

Verse 11 – 18 is ‘n poëtiese weergawe van die belofte wat die Here aan Dawid gesweer het (II Samuel 7) — dat een van sy seuns vir ewig op sy troon sal sit.

 Psalm 132 vier Dawid se suksesvolle inval van Jerusalem as jong Koning en herroep die dag wat die Ark die stad binnegedra is. Die verbondsark, ongeveer 114 cm lank, 69 cm breed en 69 cm diep, was ‘n houtboks met goud oortrek. Die versoendeksel was van soliede goud en twee goudoortrekte cherbus is aan weerskante van die deksel geplaas. Dit is hiervandaan wat God met sy volk gepraat het. Dit is onder toesig van Moses gemaak en was ‘n simbool van God se teenwoordigheid. Die ark het saam met Israel vanaf Sinai getrek en hulle op hul woestynomswerwinge vergesel totdat dit in Silo geplaas is. Tydens ‘n oorlog het die Filistyne die ark verower en as ‘n oorlogstrofee ten toon gestel. Die ark het soveel onmin onder hulle veroorsaak dat hulle dit teruggestuur het na die Israelite waar dit ‘n tydelike woning in Kirjat-Jearim gekry het. Dawid het dit laat haal en na Jerusalem gebring waar dit uiteindelik in Salomo se tempel tot ruste gekom het.

 Vir die Israeliete was die geskiedenis van die ark die verhaal van God se teenwoordigheid en ‘n simbool van Sy bemoeinis met Sy volk. Dit het hulle herinner aan hoe belangrik God se teenwoordigheid was, maar ook hoe gevaarlik dit was om Hom te probeer gebruik.

 Maar terug by Dawid —‘n man na God se hart. Onder sy merkwaardige leierskap het Israel van ‘n los ongeorganiseerde groep stamme na ‘n hoogs georganiseerde monargie gegroei. Dawid het die Here met alles in hom liefgehad en hom graag deur die Psalms met sang en dans aanbid. ‘n Predikant het Dawid een keer as ‘n mensch beskryf. Dis ‘n woord beter bekend in Jiddish en beteken ‘n unieke, deursigte, aangename, plat-op-die-aarde tipe mens. Iemand wat jy nie anders kan as om te bewonder nie, want hulle is “REAL” soos die Engelse sal sê.

 Dawid het nie net Jerusalem as hoofstad gevestig nie, maar ook vir homself ‘n pragtige paleis gebou. Een nag kon Dawid nie slaap nie en dit het tot hom deurgedring dat God se woonplek in ‘n tent gehuisves is. Dawid het die profeet Nathan laat kom en die idee om vir God ‘n huis te bou met hom gedeel. Ons lees dit in 2 Samuel 7.  Alhoewel Nathan aanvanklik ingenome was met die idee, het die Here hom teruggestuur na Dawid, want uiteindelik sou hierdie eer hom nie toekom nie, maar wel sy seun. Tog het Dawid se hartsbegeerte God so behaag, dat Hy belowe het om op sy beurt vir Dawid ‘n huis te bou. Oor hierdie buitengewone belofte skryf een Bybelkommentator: “Goddelike beloftes leer ons hierdie groot waarheid dat God ons begeertes oor-beantwoord, en die armoede van ons versoeke beskaam deur die rykdom van Sy gawes. Hy is in staat om buitengewoon meer te doen en dit ver bo alles wat ons dink of vra.”

 Vers 14 lees: “Dit is my rusplek vir altyd; Hier wil Ek woon, want Ek begeer dit.” Dit sê vir ons dat sodra die verbondsark in Jerusalem aangekom het, die tabernakel nooit weer op reis sou gaan nie. Die tabernakel, die tempel, die altaar en die ark sou nooit op ‘n ander plek as Jerusalem rus nie. Spurgeon bring dit terug na die kerk en troos ons met, “as die Here in haar woon, sal sy nie wankel nie; as die Here haar begeer, kan die duiwel haar nie vernietig nie.”

 In die laaste drie verse lees ons van God se merkwaardige beloftes aan sy dienaars:

Ek sal ook haar priesters met verlossing beklee, en haar troue volgelinge sal uitbundig juig.  heiliges sal jubel… Ek sal ‘n lamp gereedmaak vir my gesalfde.Sy vyande sal Ek met skande beklee, maar sy kroon sal op hom skitter.

 In Christus word elkeen van hierdie Godsbeloftes aan Dawid vervul. Hy is die nuwe tempel, die woonplek van God by sy volk. Hy is die gesalfde koning wat vir ewig op die troon sal sit. Trouens, hoe meer ons in die verhouding tussen Dawid en Jesus delf, hoe meer verstaan ​​ons hoekom die storie van Dawid die langste enkele verhaal in die hele Bybel is.

 David Guzik, die bekende Bybelkommentator, herinner ons dat ten spyte van Dawid se grootsheid, sy lewe tydens ‘n seisoen van sonde en gevolglike familieskeuring, uitmekaar geval het. Binne ‘n paar geslagte begin Dawid se groot koninkryk verkrummel. Alhoewel Dawid se lewe begin het as ‘n bruisende rivier, het die krag van sy vorstehuis afgeneem tot ‘n stadig kronkelende rivier wat uiteindlik in ‘n stinkende moeras van menslike onbekwaamheid en sonde geeindig het. Dit is ‘n waarskuwing aan elkeen van ons dat selfs nie die beste van ons, soos Dawid, ‘n ewige Koninkryk kan bou nie.

 Dis eers met die afsterwe van ‘n lang reeks Dawidiese konings, dat Israel begin om die Dawidiese verbond met die komende Messias te assosieer. Ons sien dit in Lukas se vertelling van die geboorte van Jesus: “Hy sal magtig wees en die Seun van die Allerhoogste genoem word, en die Here sal aan Hom die troon van sy voorvader Dawid gee. Hy sal vir ewig oor die nageslag van Jakob regeer. Aan sy heerskappy sal daar geen einde kom nie.” Met hierdie woorde bring Lukas die leser terug na God se belofte aan Dawid in 2 Samuel 7.

 En so kom die twee helftes van Psalm 132 saam en word dit vervul in Jesus Christus. Hy is die huis, die tempel wat Dawid wou bou as woonplek vir die Here in Sion. Maar hy is ook die seun van Dawid, die ewige koning wat God sy volk belowe het sal met liefde en geregtigheid regeer.

Psalm 131

PSALMS OF ASCENT

#Blessed are the Humble

A song of ascents. Of David.

 My heart is not proud, LORD,

my eyes are not haughty;

I do not concern myself with great

matters

or things too wonderful for me.

But I have calmed and quieted

myself,

I am like a weaned child with its

mother;

like a weaned child I am content.

Israel, put your hope in the LORD

both now and forevermore.

 While Psalm 131, written by King David, is one of the shortest Psalms to read, Spurgeon warns that it is one of the longest to learn. Eugene Peterson again calls it a maintenance psalm as it gets rid of that which looks good to those who don’t know any better. He unequivocally declares, “we need pruning,” recalling the words of Jesus in John 15:2: He cuts off every branch in me that bears no fruit, while every branch that does bear fruit, he prunes so that it will be even more fruitful.  David Powlison wrote extensively on Psalm 131 and reminds us that both Jesus and David were kingdom-builders who achieved huge things in the midst of commotion and trouble. “They experienced pressure, joy, heartache, outrage, affection, and courage.” His conclusion: “inner quiet comes in the midst of actions, relationships and problems!”

 It is Powlison who penned anti-psalm 131, to show the opposite of the life of faith.

Self,

 my heart is proud (I’m absorbed in myself),

and my eyes are haughty (I look down on other people),

and I chase after things too great and too difficult for me.

 So of course I’m noisy and restless inside, it comes naturally,

 like a hungry infant fussing on his mother’s lap,

like a hungry infant, I’m restless with my demands and worries.

I scatter my hopes onto anything and everybody all the time.

 I don’t know about you, but there have been times in my life, that I resembled anti-psalm 131 more than the one penned by David. As Psalm 131 is basically about Christian maturity, about growing in grace and about developing as a child of God, it is clear why Spurgeon said: It is one of the shortest Psalms to read, but one of the longest to learn.

 David begins Psalm 131 with “Yahweh, my heart is not proud,” and I do not look down on other people, neither criticizing nor judging them. One cannot help but be reminded of David’s season of fleeing King Saul. Anointed to be the next King of Israel, David waited patiently on the Lord and His timing. He was content with his situation, not grasping something that was not yet handed to him in spite of being tempted to do so on at least two occasions.

 As one scholar put it: “The proud person looks, compares, competes, and is never content.”

Yet, David explains his contentment in verse one by moving from the humble condition of his heart to include his mind, refusing unruly ambition to lure him to fantasized grandiose plans, as Peterson puts it. Similarly, Spurgeon wisely remarked: “The great destroyer of good works is the ambition to do great works.”  And before him the wise King Solomon said: Better a handful with quietness than both hands full, together with toil and grasping for the wind.” (Ecclesiastes 4:6)

 King David understands that he doesn’t need to know it all and so should we. In his letter to the Romans, Paul declares, Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out!” When God confronted Job at the end of his trial, Job humbly confessed: “Surely I spoke of things I did not understand, things too wonderful for me to know!”

 But if we are not to be proud and arrogant, what are we to be? Peterson warns in his Long Obedience in the Same Direction that having realized the dangers of pride which really boils down to the sin of thinking too much about ourselves, we are now in danger of another mistake, thinking too little of ourselves. The flip-side of pride is low self-esteem, self-pity, self-hatred, timidity, fearfulness, fear of failure and rejection.  Peterson talks about doormat Christians and dishrag saints, people who weepily cling to God in an almost neurotic dependency.

 King David’s image of a successfully weaned child describes an altogether different child, one sitting upon the lap of a mother, not embracing her with the thought of food and immediate satisfaction, but one embracing her for love, closeness and companionship. I like how one commentator wrote: the weaned child comes to realize that the denial of one of the mother’s gifts does not mean denial of the mother’s presence. He comes to love the mother herself instead of the gift received from her.

 The phrase is repeated for emphasis and thus we MUST pay attention. While the process of weaning may seem strange and terrible to the child, it is necessary for the child’s development. In the same way, God wants us to mature. Paul writes in his letter to the Corinthians, When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put the ways of childhood behind me. (1 Corinthians 13: 11) The writer to the Hebrews repeats this sentiment, Anyone who lives on milk, being still an infant, is not acquainted with the teaching about righteousness. But solid food is for the mature, who by constant use have trained themselves to distinguish good from evil. (Hebrews 5:13,14)

 May God indeed guide each one of us through His Holy Spirit, to silence the noise coming from Satan, sin and self, screaming at us from every billboard and screen. In this constant battle, it is important to remember that God knows what we need before we ask him. God desires from us childlike trust. For this reason, the following sign really appealed to me:

Good Morning!

This is God,

I will be handling all of your problems today.

I will not need your help.

So, relax and have a great day!

 How wonderful to know that there is perfect peace and contentment for the child of God. We only need be still before the Lord, practice humility and learn contentment. And then finally, we need to live in hope. This picks up on Psalm 130: 7 where the psalmist wrote: “O Israel, put your hope in the Lord, for with the Lord is unfailing love and with him is full redemption.”  Unfailing love or lovingkindness is the beautiful Hebrew word Chesed, that reminds us of His covenant identity.

 It is interesting that David who began this psalm by addressing God: “O Lord!” now closes the psalm by addressing God’s people, “O Israel!” I love how one commentator explained that when we stop looking at ourselves and start looking at the Lord instead, we will then start seeing how we can help and encourage others.

 My prayer for you and I is to confess our pride before God, to repent of our proud attitudes towards others, to let go of the need to know and understand everything, to practice humility, learn contentment and live in hope. AMEN. Have a blessed month!

Psalm 131

#GESEËND IS DIE NEDERIGES 

‘n Pelgrimslied. Van Dawid. 

HERE, my hart is nie hoogmoedig

en my oë nie verwaand nie.

Ek hou my nie besig met groot dade

of wat te wonderbaar is vir my

nie.

Maar ek het my siel tot kalmte

en bedaring gebring.

Soos ‘n kindjie by sy Moeder,

soos ‘n kindjie, is my siel in my.

Israel, vestig jou hoop op die

HERE,

nou en vir altyd.

 Terwyl Psalm 131, geskryf deur koning Dawid, een van die kortste Psalms is om te lees, waarsku Spurgeon dat dit een van die langstesis om te leer. Op sy beurt noem Eugene Peterson dit ‘n instandhoudingspsalm aangesien dit ontslae raak van alles wat ons beter laat lyk in die oë van mense wat oppervlakkig na ons kyk. Hy verklaar onomwonde: “ons moet gesnoei word,” wat Jesus se woorde in Johannes beaam: Elke loot aan My wat nie vrug dra nie, sny Hy weg; maar elkeen wat vrug dra, snoei Hy skoon, sodat dit meer vrug kan dra.”(Johannes 15:2) David Powlison het breedvoerig oor Psalm 131 geskryf en herinner ons dat beide Jesus en Dawid koninkrykbouers was wat groot dinge bereik het en dit te midde opstand en moeilikheid. “Hulle aardse lewens word gekenmerk deur groot druk, ware vreugde, ongekende hartseer, diepe verontwaardiging maar ook leeuemoed.” Sy gevolgtrekking: “innerlike vrede kan te midde ‘n aksiebelaaide lewe, ryke verhoudings en daaglikse probleme ervaar word!”

 Powlison is ook bekend vir sy teen-psalms (in Engels anti-Psalms) en het psalm 131 herskryf deur op die teenoorgestelde van ons geloofsoortuigings klem te lê.

 Self,

 my hart is trots (ek is behep met myself),

en my oë is hoogmoedig (ek kyk neer op ander mense),

en ek jaag dinge na wat te groot en te moeilik is vir my.

 Uit die aard van die saak is ek raserig en rusteloos

van binne, dit kom vanself,

 soos ‘n honger baba wat rondkriewel op sy ma se skoot,

soos ‘n honger baba is ek rusteloos met my eise en bekommernisse.

Ek vestig my hoop die hele tyd op alles en almal.

 Ek weet nie van julle nie, maar daar was al tye in my lewe wat hierdie teen-psalm opgedra aan SELF my beter beskryf het as die ene wat Koning Dawid eeue gelede neergepen het. Psalm 131 se hooftema is Christelike volwassenheid en bespreek die ontwikkelingsfases van ‘n kind van God en veral sy groei in genade. Dit verduidelike Spurgeon se stelling waarna ek reeds verwys het, dat alhoewel dit een van die kortste Psalms is om te lees, dit een van die langstes is om te leer.

 Dawid begin Psalm 131 met ‘Yahweh, my hart is nie trots nie, met ander woorde, ek sien nie neer op ander mense nie. Ek kritiseer of oordeel hulle nie. Dit herinner mens onwillekeurig aan Koning Saul se vervolging van ‘n jong Dawid. Reeds gesalf om die volgende Koning van Israel te word, was hierdie ‘n seisoen van wag op die Here. Ten spyte van die versoeking by ten minste twee geleenthede om dinge in sy eie hande te neem, was Dawid tevrede en het hy die Here vertrou met sy roeping en God se perfekte tyd.

 Een Bybelkommentator stel dit so: “Die trotse persoon kyk, vergelyk, kompeteer en is nooit tevrede nie.” In teenstelling omvat Dawid se nederigheid sy hart en sy verstand. In die woorde van Eugene Peterson is Dawid se onomwonne verwerping van ‘n onversadige drang na ambisie en die bou van fabelagtige lugkastele, ‘n waarskuwing wat ons in 2025 veral ter harte moet neem. Hiermee beaam hy Spurgeon wat wyslik opgemerk het: “Die groot vernietiger van goeie werke is die ambisie om groot werke te doen”, En voor hom het die wyse koning Salomo gesê: ‘n Handpalm vol rus is beter as ‘n dubbelehand vol inspanning, en ‘n gejaag na wind.(Prediker 4:6)

 Koning Dawid was heeltemal tevrede dat Hy nie alles hoef te verstaan het nie en ook hierin moet ons sy gesindheid volg. In sy brief aan die Romeine verklaar Paulus: O, die diepte van die rykdom van die wysheid en kennis van God! Hoe ondeurgrondelik is sy oordele, en hoe onnaspeurbaar sy weë!” Toe God Job aan die einde van sy verhoor konfronteer, het Job nederig voor God bely: “Ek het oor dinge gepraat wat ek nie begryp ​​het nie…”

 Maar wat is die teenoorgestelde van trots en arrogansie? Dis Peterson wat ons waarsku in sy meesterstuk, A Long Obedience in the Same Direction, dat die sonde van om te veel oor onsself te dink ‘n keersy het, en dit is om te min van onsself te dink, of dan om te stoei met ‘n lae selfbeeld, selfbejammering, selfhaat, skugterheid, vrees vir mislukking en verwerping. Peterson verwys na sulke mense as deurmat-Christene en mismoedige heiliges, mense wat huilend aan God vasklou in ‘n amperse neurotiese afhanklikheid.

 In die Engelse psalm word hierdie kind van vers 2 beskryf as “a weaned child”, of dan ‘n gespeende kind, ene wat nie langer aan sy Mamma se bors drink nie. Alhoewel ek nie in die Afrikaans hierdie beeld in enige van die vertalings kon opspoor nie, wil ek graag hierdie beeld wat in die Engelse vertalings gebruik word, verder verduidelik. ‘n Kind wat nie langer sy Mamma se melk drink nie, sit rustig op haar skoot, nie met die gedagte om kos by haar te kry en sy honger te stil nie, hy sit by haar en geniet haar nabyheid, liefde en geselskap omdat hy vir haar as persoon lief is.

 Die herhaling van hierdie frase vir beklemtoning vereis dat ons dieper daarna moet kyk. Alhoewel die speenproses vir die kind vreemd en verskriklik mag lyk, is dit nodig vir sy ontwikkeling. Op dieselfde manier wil God hê dat ons volwasse moet word. Paulus skryf in sy brief aan die Korintiërs: Toe ek ‘n kind was, het ek gepraat soos ‘n kind, gedink soos ‘n kind, geredeneerr soos ‘n kind. Noudat ek volwasse is, het ek die dinge van ‘n kind agtergelaat.(1 Korintiërs 13:11) Die skrywer van die Hebreërs herhaal hierdie sentiment: Iemand wat nog van melk lewe, kan nie saampraat oor wat reg of verkeerd is nie, want hy is nog ‘n kind. Vaste kos is vir grootmense, vir mense wat oor insig beskik en wat deur ervaring geoefen is om tussen goed en kwaad te onderskei. (Hebreërs 5:13,14)

 Mag God inderdaad elkeen van ons deur Sy Heilige Gees lei om Satan, sonde en self se stem in ons lewens stil te maak, ‘n stem wat vanuit elke denkbare skerm en koerant probeer om ons aandag te trek.  In hierdie voortdurende stryd is dit belangrik om te onthou dat God weet wat ons nodig het voordat ons Hom vra. God verwag dat ons Hom kinderlik sal vertrou. Dit volgende raad wat ek iewers raakgelees het, verduidelik dit mooi:

Goeie More!

Dit is God,

Ek sal vandag al jou probleme hanteer.

Ek sal nie jou hulp nodig hê nie.

So, jy kan ontspan.

Mag jy ‘n wonderlike dag hê!

 Met ander woorde, ‘n kind van God ervaar die vrede van God. So iemand is stil en nederig-tevrede in God se teenwoordigheid.

 In die laaste vers, draai Koning Dawid na die volk en maan hulle om hulle hoop op God te vestig. Dit sluit aan by Psalm 130:7 waar die psalmis geskryf het: “Wag op die Here, Israel, want by die Here is daar troue liefde, by Hom is die verlossing seker.” Onfeilbare liefde of liefdevolle barmhartig is die Hebreeuse woord ‘Chesed’, wat ons aan ons verbondsidentiteit herinner, want dit beteken onder andere lojale liefde.

Dit is interessant dat Dawid wat psalm 131 begin met HERE, dit afsluit met Israel! Een kommentator noem dat wanneer ons wegkyk van onsself en opkyk na die Here, dat ons ander rondom ons sal begin raaksien – mense wat God vir ons sal wys wie ons kan help en bemoedig.

 My gebed vir ons hierdie maand is dat ons ons trots voor God sal bely, volkome na Hom sal terugdraai asook ons meerderwaardige houding teenoor ander sal laat staan. Saam met dit moet ons ons obsessie om alles te weet en te verstaan, laat vaar. Saam met Koning Dawid moet ons nederig en tevrede God se teenwoordigheid binnegaan en met hoop na ons situasie en die wêreld rondom ons kyk. AMEN. Mag elkeen van julle ‘n geseënde maand beleef!

#Blessed are the Hopeful 

PSALM 130

PSALMS OF ASCENT

Out of the depths I cry to you,

LORD;

Lord, hear my voice.

Let your ears be attentive

to my cry for mercy.

If you, LORD, kept a record of

sins,

Lord, who could stand?

But with you there is forgiveness,

so that we can, with reverence,

serve you.

I wait for the LORD, my whole

being waits,

and in his word I put my hope.

I wait for the Lord

more than watchmen wait for the

morning,

more than watchmen wait for the

morning.

Israel, put your hope in the LORD,

for with the LORD is unfailing

love

and with him is full redemption.

He himself will redeem Israel

from all their sins.

 After graduating from Oxford, John Wesley served as a missionary in the state of Georgia, USA, for several years. During this time, he realized he wasn’t converted, although he was a missionary. On the afternoon of May 1738, he went to St. Paul’s Cathedral, where he was deeply moved by a choir singing Psalm 130, also known as Dei Profundus, Latin for the first line – “Out of the Depths!” John Wesley gave his life to Christ that same night during a reading of the preface of Luther’s Commentary on Romans; his heart strangely warmed to the message of the beautiful music and words earlier that afternoon.

 The collections of 15 Psalms that we have been studying the past year and a bit, also called the Psalms of Degrees or Ascents, are grouped and named because they describe a journey. The psalmist uprooting himself from Meschech and Kedar in Psalm 120, blood-thirsty and war-mongering tribes in North Africa and the Black Sea, is a picture of pilgrims of all ages and all times setting out towards Jerusalem, the city of God, to worship in His presence and celebrate His feasts.

 In these five sets of three psalms, each focusing on a theme of distress in the first, power in the second, and security in the third, Psalm 130 speaks of hope that provides the pilgrim with power. We can divide the psalm into two parts: the first six verses are a prayer for gracious forgiveness, and the last two verses promise abundant redemption.

 In the opening two lines, which start with “out of the depths,” we hear the desperate cries of a man over his head in trouble. Although we do not know the specifics, this points to the valleys of life that we all pass through sooner or later because of our occasional sinful behaviour.

Yet, despite his despair, the psalmist knows that God is not far away. Because he has already experienced His mercy and forgiveness in the past, a humble confession of repentance and faith naturally flows from him. He is once again in need of God’s mercy and grace.

 Psalm 130 is the passionate plea of a man gravely distressed by a holy and perfect God’s wrath of sin, so he earnestly seeks forgiveness of his iniquities. His solemn appeal is enhanced by the eight repetitions of God’s names throughout the psalm. In this way, the psalmist unashamedly proclaims his wholehearted trust that only the Lord can resolve his grave spiritual predicament. This deep understanding of who God is and what He can do for him stirs the psalmist to confess, “but there is forgiveness with You, that You may be feared.”

 Yet, we must remember that confession of sin is not necessarily painless, neither is forgiveness instantaneous. Sin may have lasting consequences. For example, drug addiction might leave permanent damage to a person’s brain. On the other hand, sin can be so offensive that the offended party needs to hear genuine and deep regret. For instance, a disobedient child who throws a ball in the house, shattering the front window and/or breaking an antique lamp, cannot simply mumble a “sorry Dad” and flippantly skip off as if nothing significant has happened.

 The question is, does God ask of us more than confession of sin? Isn’t it clear from the Word that while He forgives us, He does not take away the consequences of our sin, but makes sure that we understand the full extent and consequences of our actions? The mess that our sinful behavior causes can rarely be quickly or easily resolved. For example, the Israelites’ wilderness wanderings affected two generations, and the exile in Babylon lasted seventy years. The repetition of ‘waiting’ in verses 5 and 6 is remarkably short and indicates the psalmist’s realization that he must wait patiently for everything to work out for the best. In any case, he is absolutely convinced that a forgiving and merciful God will come through for him and that in His perfect time.

 It is this testimony of his own life, of how God rescued him from the depths, that makes him turn to the people in the last two verses and urge them to stand strong in God’s eternal hope. As God’s loyal covenantal love saved him from his physical need, so His loving-kindness will deliver the Israelites from their spiritual need, wiping out all their iniquities and guilt.

 This joyful expectation of abundant salvation at the end of Psalm 130, It is He who redeems Israel from all their sin, urges us as Christians to cry out in the words of Revelation 22:20: “Yes, come, Lord. Jesus!” For indeed, He alone is the hope of the world and under His wings alone is healing for the sin-wounds of all His children throughout the world. Let us then cry out with one voice this month: “Yes, come, Lord Jesus!” – into my heart, into my home, into my family, into my body, into my country, into my continent, into every nation, tribe and language.

#Geseënd is die Hoopvolles

 PSALM 130

‘N PELGRIMSLIED

Uit die dieptes roep ek na U, HERE.

My Heer, hoor tog my stem,

laat u ore aandagtig luister

na my smeekbedes.

As U sondeskuld toereken, HERE –

my Heer, wie kan dan staande bly?

Maar by U Is daar vergifnis,

sodat U ontsag afdwing.

ek wag op die HERE;

my hele wese wag,

en op sy woord vestig ek my hoop.

My hele wese wag op my Heer,

meer as wagte op die more.

Israel, vestig jou hoop op die HERE;

want by die HERE is troue liefde,

by Hom is volkome bevryding.

Dit is Hy wat Israel bevry

van al sy sondeskuld.

 Nadat hy aan Oxford gegradueer het, het John Wesley vir etlike jare as sendeling in Georgia, die VSA, gewerk. Dis in hierdie tyd wat hy besef het dat hy nie werklik tot bekering gekom het nie, al was hy ‘n sendeling. Op‘n Woensdagmiddag, 24 Mei 1738, het John Wesley die bekende St. Paul’s Katedraal in London besoek. Hier is hy diep geraak deur ‘n koor wat Psalm 130 gesing het. Die psalm en musiek wat bekend staan as Dei Profundus, Latyn vir die eerste reël – “Uit die Dieptes!” het sy hart diep geraak. Daardie selfde aand het John Wesley sy lewe volkome aan Christus oorgegee terwyl hy ‘n voorlesing van die voorwoord van Luther se kommentaar oor die boek van Romeine bygewoon het.

 Die 15 psalms, vanaf 120 tot 134, word pelgrimsliedere genoem omdat dit ‘n reis beskryf. Die psalmdigter wat in Psalm 120 breedvoerig vertel hoe hy uit Meschech en Kedar, twee bloeddorstige en oorlogsugtige stamme in Noord-Afrika en die Swart See, wegtrek, verteenwoordig pelgrims van alle ouderdomme en tye. Saam met hierdie pelgrims reis ons na God se woonplek en tempel, toe in Jerusalem en vandag in ons harte, om Hom in gehoorsaamheid te ontmoet, te aanbid en te loof en prys.

 Hierdie vyf stelle van drie psalms maak van 3 herhalende temas gebruik: nood in die eerste, vertroue in die tweede en oorwinning in die derde. Psalm 130 is die tweede psalm in die voorlaaste groep van 2 met die hooftema een van hoop en vertroue. Die eerste ses verse is ‘n gebed waar die psalmdigter God om genade en vergifnis vra, terwyl die laaste twee verse oorvloedige verlossing beloof.

 In die eerste twee reëls, wat begin met “uit die dieptes”, hoor ons die desperate krete van ‘n man wat besig is om te verdrink in al sy moeilikheid en probleme. Alhoewel ons nie met die detail van sy situasie bekend is nie, is ons wel bekend met die valleie van die lewe waardeur elkeen op die een of ander tyd moet stap as gevolg van ons sondige natuur.

 Ten spyte van sy wanhoop, weet die psalmdigter dat God nie ver weg is nie. Omdat hy vertroud is met God se omvangryke liefde en totale vergifnis, vloei daar uit sy binneste ‘n nederige belydenis maar ook vaste Godsvertroue dat net Sy genadige ingrype Hom kan red.

 Psalm 130 is die hulpkreet van ‘n man wat ‘n heilige en volmaakte God se toorn teenoor sonde verstaan en daarom Sy vergifnis desperaat soek. Ons sien dit veral in die manier waarop Hy God se naam agt keer herhaal in die bestek van ‘n paar verse.  Dit wys ons ook dat die die psalmdigter besef dat NET GOD hom uit sy ernstige geestelike verknorsing kan help. Hierdie diepe begrip van wie God is en wat Hy vir hom kan doen, roer die psalmis om te bely, “maar daar is vergifnis by U, sodat U gevrees mag word.”

 Tog moet ons onthou dat sondebelydenis nie pynloos, en vergifnis nie oombliklik is nie. Sonde kan blywende gevolge hê. Byvoorbeeld, dwelmverslawing kan permanente breinskade veroorsaak. Aan die ander kant kan sonde so ingrypend of afstootlik wees, dat daar ware en diepe berou getoon moet word. Byvoorbeeld, ‘n ongehoorsame kind wat ‘n bal in die huis gooi, die voorruit en/of ‘n antieke lamp breek, kan nie met ‘n nonchalante “jammer Pa” wegkom en byvoorbeeld nie help afbetaal aan die skade nie.

 Die vraag is dus: vra God van ons meer as sondebelydenis? Dit is tog duidelik uit die Woord dat terwyl Hy ons vergewe, Hy nie die gevolge van ons sonde wegvat nie, maar seker maak dat ons die volle omvang en gevolge van ons dade, begryp? Die gemors wat ons sondige gedrag veroorsaak, kan selde vinnig of maklik afgehandel word. Byvoorbeeld het die Israeliete se woestynomswerwinge twee geslagte beinvloed, en was die ballingskap in Babilon, sewentig jaar lank. Die herhaling van ‘wag’ in vers 5 en 6 is opvallend kort op mekaar en dui op die psalmdigter se besef dat hy  geduldig moet wag dat alles ten goede sal meewerk. Hy is in elk geval absoluut oortuig dat ‘n vergewensgesinde en genadige God vir hom sal deurkom en dit in Sy perfekte tyd.

 Dit is hierdie getuienis van sy eie lewe, van hoe God hom uit die dieptes gered het, wat hom in die laaste twee verse na die volk laat draai en hulle aanspoor om sterk te staan in God se ewige hoop. Soos God se lojale verbondsliefde hom van sy fisiese nood gered het, net so sal Sy goedertierenheid die Israeliete van hulle geestelike nood verlos, en al hulle ongeregtighede en skuld uitwis.

 Hierdie vreugdevolle verwagting van oorvloedige verlossing aan die einde van Psalm 130, Dit is Hy wat Israel bevry van al sy sondeskuld, spoor ons as Christene aan om in die woorde van Openbaring 22:20 uit te roep: “Ja kom, Here. Jesus!” Want inderdaad, Hy alleen is die hoop van die wêreld en onder sy vleuels alleen is daar genesing vir die sonde-wonde van al sy kinders regoor die wêreld. Kom ons roep dan met een stem uit hierdie maand: “Ja kom, Here Jesus!” – in my hart, in my huis, in my familie, in my liggaam, in my land, in my kontinent, in elke nasie, stam en taal.

#Blessed are the Persevering

 PSALM 129

PSALMS OF ASCENT

“They have greatly oppressed me from my youth,”

Let Israel say;

“they have greatly oppressed me from my youth,

but they have not gained the victory over me.

Plowmen have plowed my back

and made their furrows long.

But the LORD is righteous;

He has cut me free from the cords

of the wicked.”

May all who hate Zion

be turned back in shame.

May they be like grass on the

roof,

which withers before it can grow;

a reaper cannot fill his hands

with it,

nor one who gathers fill his arms.

May those who pass by not say to them,

“The blessing of the LORD be on

you;

we bless you in the name of the LORD.”

 Welcome back to our series on the 15 Psalms of Ascent! When I realized a couple of years ago, that God expected a deeper level of discipleship from me, I did not know where to start, until I was reminded of Eugene Peterson’s, A Long Obedience in the Same Direction. While I consult many other commentaries in preparation for each month’s devotional, I so enjoy reading through his book again, psalm by psalm, lingering at each topic and thoroughly enjoying his rare take on each.

 The last time we talked, it was beginning November as I usually take a break during the December holidays. Therefore, a quick reminder that these 15 psalms follow a three-fold pattern with a psalm of trouble followed by a psalm of trust followed by a psalm of triumph, and then repeating the pattern all over again. In November, we lingered over psalm 128, one of the psalms of triumph – which means that this month we are tackling a psalm of trouble. From the blessing of the ideal family in Psalm 128 where God poured out his blessing on his people, we are confronted by the rough reality of Psalm 129 where we see God withholding his blessing from those who hate his people. It’s theme of persevering through pain is a wonderful reminder that as Christians, we can make it because God is with us. Therefore, whether it is persecution or illness, relational pain or emotional distress you are facing or may face during this year, remember that with Christ we can persevere through pain.

 The psalm opens with the psalmist recalling the long years of suffering Israel has experienced, reflecting on what she has survived rather than what she achieved:

• The slavery in Egypt
• The wanderings in the wilderness
• The various battles to inhabit Canaan and then
• The many battles with the Philistines and other nations.
• The exile under the Assyrians and Babylonians

 Although not applicable to this psalm that most believe has been written upon the return of the Jews from Babylon, the list of suffering at the hand of her enemies do not stop at the above, for the history of Israel was one conflict after another:

• The Greeks
• The Romans
• The Roman Catholics
• The Kings of Europe
• The Muslims,
• The Czars,
• The Nazis…

And yet they remain! We can indeed agree that the chief accomplishment of the Jewish people has been survival.  James Boice, the Bible commentator, called the Jews the longest-enduring distinct ethnic people on the planet. “They have been slandered, hated, persecuted, expelled, pursued, and murdered throughout their long existence, but they have survived intact,” he wrote.

 Yet, the image of the plow is also a reference to Christ’s vicarious sufferings on the cross. The Roman soldiers cut deep furrows in his back with their whips and scourging – all foretold by the prophet Isaiah who declared, by his wounds we are healed. Wounds are often translated stipes and may refer to these furrows. Jesus persevered through the pain to pay the penalty for our sins so that we could be saved.

 Knowing that God has set a limit on our suffering, likewise, will help us to persevere through the pain in our own lives. Whether we are tempted by sin or tested by pain, we, too, can declare the faithfulness of God. He is indeed a righteous God who will permanently cut the cords of the wicked, setting us free from whatever pain we may be experiencing, and therefore we can persevere.

 This brings us to the second part of the psalm, for not only do we have to persevere through the pain, God wants us to pray through the pain, for how else are we going to persevere anyway? And while the first part was about the survival of the righteous, the second part is about the brevity of the wicked. Indeed, what comfort to know that the righteous will endure, but the wicked will not last.

 These prayers are directed against the enemies of God, praying that they will not taste success, but like the grass that springs up on the flat rooftops all over Israel, quickly wither away as there was no depth of soil. In the same way, we pray even today, that the plans of the wicked will be fruitless, with nothing to mow or gather.

 The blessing of God is the greatest thing any human life can enjoy, bringing goodness, health and prosperity to every aspect of life. Yet, the psalmist prayed that none of this goodness would come upon those who hated Jerusalem and Israel. Similarly, as Christians, while we are commanded to love our enemies, the enemies of God call down, by their actions, a curse on their lives.

 At the beginning of a brand-new year, may we indeed take comfort in psalm 129. In this tale of resilience, divine justice, and the vindication of the righteous, believers are offered comfort in the midst of suffering. Indeed, the Lord vindicates his people, punishes evil and cares for the marginalized, yet, He opposes the wicked and will mete out justice for their wickedness.

#Geseënd is die Volhardendes

 PSALM 129

‘N PELGRIMSLIED

 Die Here sny die bande af

 Baie kere, vanaf my jeug

Het hulle my verdruk.

Laat Israel nou ook sê:

Baie kere, vanaf my jeug

het hulle my verdruk,

maar hulle kon nie die oorhand

oor my kry nie.

My rug is vol snye,

asof lang vore

daarop geploeg is.

Maar die HERE is goed;

Hy het die bande afgesny

waarmee die goddeloses

my vasgemaak het.

Mag almal wat Sion haat

skaam omdraai.

Mag hulle wees

soos gras op ‘n dak,

wat verdroog

voor dit kan uitspruit,

en hy wat oes

niks het om af te sny,

en daar niks is

om op te tel nie.

Geen verbyganger sal sê:

“Die HERE se seën is op julle;

ons seën julle

in die Naam van die HERE” nie.

 Welkom terug by ons reeks oor die 15 Pelgrim psalms! Seker so twee jaar gelede het ek ervaar die Here verwag ‘n dieper vlak van dissipelskap van my. Ek het nie presies geweet waar om te begin nie, totdat ek toevallig Eugene Peterson se, A Long Obedience in the Same Direction, raakgesien het. Terwyl ek baie ander kommentare raadpleeg ter voorbereiding van elke maand se oordenking, geniet ek dit geweldig om ‘n tweede keer deur sy boek te werk en ‘n biegtjie langer by elke onderwerp te vertoef.

 Dit voel asof ons ‘n jaar laas met mekaar gesels het, en tegnies het ons, want ek het my laaste psalm reeds begin November gepos. Ek neem gewoonlik ‘n blaaskans gedurende die Desembervakansie. Ek herinner ons daarom graag aan die drievoudige patroon wat hierdie 15 pelgrimsliedere volg:  Eerstens is daar ‘n psalm van swaarkry, dan ‘n psalm van vertroue en laastens ‘n psalm van oorwinning, voordat die patroon homself herhaal. In November het ons by psalm 128, een van die oorwinningspsalms, stilgestaan – wat beteken dat ons hierdie maand begin met ‘n psalm van swaarkry. Vanuit die seën van die ideale familie in Psalm 128 waar God sy seën oor sy volk uitgestort het, word ons gekonfronteer met die wrede werklikheid van Psalm 129 waar ons sien hoe God sy seën weerhou van diegene wat sy volk haat. Die tema van volharding in pynlike omstandighede herinner ons as Christene dat ons heelhuids anderkant kan uitkom omdat God met ons is. Daarom, of dit nou vervolging of siekte, slegte verhoudinge of emosionele nood is wat ons in 2025 in die gesig staar, dis belangrik om te onthou dat ons kan volhard danksy Christus.

 Die begin met die psalmdigter wat honderde jare se lyding in herinnering te roep, deur eerder te reflekteer oor wat Israel oorleef het as wat Israel vermag het:

o Slawerny in Egipte

o Veertig jaar se omswerwinge in die woestyn

o Oorlog om die Beloofde land in besit te neem

o Oorloë teen die Filistyne en ander vyandige nasies.

o Ballingskap onder die Assiriërs en Babiloniërs

 Alhoewel dit nie van toepassing is op hierdie psalm wat die meeste mense glo geskryf is met die terugkeer van die Jode uit Babilon nie, stop die lys van lyding aan die hand van Israel se vyande nie by bogenoemde nie. Ons word ook herinner aan ander nasies en gelowe wat hulle binnegeval of probeer uitwis het:

o Die Grieke

o Die Romeine

o Die Rooms-Katolieke

o Die konings van Europa

o Die Moslems

o Die Tsare

o Die Nazi’s…

En tog bly die land voortbestaan! Waarlik, die belangrikste prestasie van die Jode is hulle oorlewing na duisende jare. James Boice, die Bybelkommentator, het die Jode die langs- oorlewende unieke etniese mensegroep op die planeet genoem. “Hulle is deur hul lang bestaan ​​belaster, gehaat, vervolg, verdryf, agtervolg en vermoor, maar hulle het dit alles oorleef,” het hy geskryf.

 Tog is die beeld van die ploeg in die openingsverse ook ‘n verwysing na Christus se plaasvervangende lyding aan die kruis. Die Romeinse soldate het diep vore in sy rug gesny met hulle swepe en geseling – alles voorspel deur die profeet Jesaja wat verklaar het, deur sy wonde is daar vir ons genesing. Jesus het deur die pyn volhard om die straf vir ons sondes te betaal sodat ons gered kon word.

 Om te weet dat God ‘n beperking op ons lyding gestel het, sal ons ook help om deur die pyn in ons eie lewens te volhard. Of ons deur sonde versoek word of deur pyn beproef word, ons kan ook die getrouheid van God verklaar. Hy is inderdaad ‘n regverdige God wat die toue van die goddelose permanent stukkend sal sny, ons sal bevry van watter pyn ons ook al mag ervaar, en daarom kan ons volhard.

 Dit bring ons by die tweede deel van die psalm, want nie net moet ons deur die pyn volhard nie, God wil hê ons moet deur die pyn bid, want hoe anders gaan ons in elk geval volhard? En terwyl die eerste deel oor die oorlewing van die regverdiges gegaan het, gaan die tweede deel van psalm 129 oor die beperktheid van die goddelose. Inderdaad, watter troos om te weet dat die regverdiges sal die aanslag sal kan weerstaan, maar die goddelose nie.

 Die gebede in die tweede deel van hierdie psalm is gerig op die vyande van God — dat hulle nie sukses sal smaak nie, maar soos die gras wat in die vlak grondjies op die plat dakke regoor Israel uitspruit, vinnig sal wegkwyn. Net so bid ons vandag nog dat die planne van die goddelose vrugteloos sal wees, dat dit geen oes sal inbring nie.

 Die seën van God, wat goedheid, gesondheid en voorspoed in elke aspek van die lewe bring, is die hoogste en kosbaarste erkenning wat die mens kan geniet. Daarom bid die psalmdigter dat niks van hierdie goedheid oor die vyande van Jerusalem en Israel sou kom nie. Terwyl ons as Christene opdrag kry om ons vyande lief te hê, roep die vyande van God, deur hul optrede, ‘n vloek uit op hul lewens.

 Mag ons, hier aan die begin van ‘n splinternuwe jaar, troos vind in psalm 129. In hierdie verhaal van veerkragtigheid, goddelike geregtigheid en die kwytskelding van die regverdiges, kan elke gelowige wat lyding van watter aard ook al ervaar, nie net innige vertroosting vind nie, maar ook ewige hoop. Hoe wonderlik om op hierdie kruispad herinner te word dat God sy volk bevry, omgee vir randfigure en minderbevoorregtes, goddeloses teëstaan en die bose straf.