Tag: The Book of Psalms

Excellence in Exile, Part 1: Living for the Good of a Bad City (Psalm 137:1-9; Jeremiah 29:4-14; Daniel 1:1-2)

On By Tim ValentinoIn Sermons1 Comment

Spiritually speaking, much has changed in America during our lifetime. From a Christian perspective, some of these changes are sad, revolting, depressing, and even scary. As a nation, we’re far from God, and the church at large is in a funk because of it. Older evangelicals especially can’t believe the changes they’ve witnessed. It is depressing. Like Israel in exile, we’re tempted to lament the situation, curse the darkness, and “hang up our harps on the poplar” (Psalm 137:2). But while these reactions are understandable, it’s vital to remember that God has a plan for his people even in spiritually dark times. Especially in dark times. 

Jeremiah 29:4-11 provides some much-needed encouragement. This famous passage of Scripture is often ripped from its context, but the context is vital to understanding its message and contemporary relevance. The “plans” that God has for his people are not individual recipes for success, but plans for effective corporate witness and an eventual end to the exile. “But until then,” says God, “don’t run from the pagan culture; settle down in it. Live among your neighbors and love them. Help them flourish. Seek their welfare. Live for the good of a bad city.” 

In other words, his marching orders for believers are to live out the wisdom of God in their neighbors’ midst, captivating them with the reality of who God is. The unbeliever’s eternal destiny is God’s business, but the believer’s business is to be a good neighbor and stay loyal to God in the process. It’s to be in the world but not of it. 

And because God is “beautifully sneaky,” he’s always up to something good in the midst of something bad. Magi attended the birth of Christ precisely because the nation of Israel went into exile. Had the covenant people stayed in their familiar and comfortable land, the messianic prophecies never would have reached the Gentiles. But they did, and that’s likely how the Magi knew to connect the astronomical phenomenon with the birth of the new king. God’s love is truly for the whole world. 

And so it is today. It’s the scattered church that can plant seeds for the harvest. When a culture is spiritually dark, God’s people can graciously turn on the light. That’s part of what it means to be “excellent in exile.” The book of Daniel shows us how.

Sermon Resources:

Series: Excellence in Exile: Faithful Living in a Fallen Land (Daniel)

Living for the Good of a Bad City (Sermon Outline PDF)Download
Living for the Good of a Bad City (Sermon PowerPoint PDF)Download

Contact This New Life directly for the sermon audio file.

Majestic God, Majestic People of God (Psalm 8:1-9)

On By Tim ValentinoIn SermonsLeave a comment

In C. S. Lewis’s Prince Caspian, Lucy and Aslan engage in an illuminating conversation. (Lucy is one of the Pevensie children, and Aslan, the lion, is the Christ figure in Lewis’s The Chronicles of Narnia.) Lucy hasn’t seen Aslan in quite a long time, and when she finally does, she says with surprise, “Aslan, you’re bigger.” The lion replies, “That is because you are older, little one.” Lucy asks, “Not because you are?” Aslan says, “I am not. But every year you grow, you will find me bigger.”

Believers around the world today would do well to keep growing spiritually, and in the process, find God bigger than they had ever dreamed. He still wants to do more through us than we ever could have imagined (Ephesians 3:20). For that to happen, the church of Jesus Christ must see God as completely majestic. We must also need to see ourselves as majestic, too—in him. No more of this self-condemnation, this negativity toward ourselves! No more excuses as to why we can’t be used mightily of God to do great things in our town in our time!

No, in Psalm 8, David invites believers, first, to marvel at the glory of God. Why? Because God’s name is majestic in all the earth (1, 9); he uses the weak things of this world to defeat his enemies (2); he has created this vast universe and everything in it (3); and he truly cares for the seemingly insignificant human beings he has made (4). Indeed, God is utterly majestic.

But David in Psalm 8 also invites believers to marvel at the glory of humanity, too. Why? Because God made human beings a little lower than himself (5a); he crowned human beings with glory and honor (5b); and he gave human beings authority over his creation (6-8). People are majestic, too! Created in God’s image, human beings have a lofty status in this universe.

John Piper has said, “You cannot worship and glorify the majesty of God while treating his supreme creation with contempt. You cannot starve the aged human and glorify the majesty of God. You cannot gas the Jewish human and glorify the majesty of God. You cannot lynch the black human and glorify the majesty of God. You cannot dismember the unborn human and glorify the majesty of God. You cannot treat the mixing of human races like a pestilence and glorify the majesty of God.” Amen. Human beings are majestic because they bear the image of the majestic God.

Yet, given the brokenness we find in this world—and in ourselves—there’s something about v. 5a that seems overstated (“You made humans a little lower God”), and something about v. 6b that seems incomplete (“You put everything under humanity’s feet”). That’s why the New Testament comes back to Psalm 8 a handful of times—all in the context of Jesus Christ and his mission restore the world and make all things new. So, in the entire sweep of redemptive history, Psalm 8 invites us also to marvel at the glory of Christ. 

Why? Because, in fulfilling (or “completing the vision of”) Psalm 8, Jesus has used the weak things of this world to defeat his enemies (Matthew 21:14-16); he has tasted death for everyone (Hebrews 2:6-9); he has conquered the death Adam unleashed by his sin (1 Corinthians 15:22-27a); and he has been made the head over all things for the church (Ephesians 1:22). Most surprisingly, he has crushed the head of the serpent, and he wants to do the same through us (Romans 16:20). In short, Psalm 8 is saying to believers today: Elevate your view of God, yourself, and your mission with Christ. May it ever be so in this New Year and beyond.

Sermon Resource:

Majestic God, Majestic People of God (Sermon Outline PDF)Download

Contact This New Life directly for the sermon audio file.

A Lovely Look at Divine Knitting

On By Tim ValentinoIn GeneralLeave a comment

Justin Taylor yesterday posted the video, “Meet Baby Olivia,” which he rightly dubbed “the world’s most realistic animation of the development of a baby within her mother’s womb.”  It’s a beautiful and medically accurate portrayal of life within the womb, from fertilization to birth. 

It moved me to worship, and maybe it will inspire you, too. I have a nephew whose wife is expecting any day now, and a daughter who is expecting in three months. We’re praying for them both, along with their sons on the way (James and Samuel, respectively).

The journey these children take before delivery is breathtaking So many things have to go right for it to end (and begin) well. The real miracle is that it ever does. The miracle is life itself.

Psalm 139:13-16

For you created my inmost being; 
you knit me together in my mother’s womb.
I praise you because I am fearfully and wonderfully made;
your works are wonderful, I know that full well. 
My frame was not hidden from you 
when I was made in the secret place. 
When I was woven together in the depths of the earth, 
your eyes saw my unformed body. 
All the days ordained for me 
were written in your book 
before one of them came to be.

Fertilization
Olivia’s life begins and her gender, ethnicity, hair color, eye color, and other traits are determined.

Week 1
Olivia implants in the lining of her mother’s uterus, where she’ll live for the next 9 months.

Week 3
By week three, Olivia’s heartbeat can be detected, her brain and gastrointestinal tract have begun to form, and the cells for her nerves, blood, and kidney have appeared. Her mother may know of Olivia’s existence through a pregnancy test at this stage.

Week 4
At just four weeks, the buds of Olivia’s arms are and legs are visibly forming, and the right and left hemispheres of her brain are beginning to take shape.

Weeks 5–6
At weeks five and six, Olivia moves spontaneously and reflexively, her bones begin to develop, and her brain activity can be recorded.

Weeks 7–8
Olivia can bring her hands together, she can hiccup, she has had over one million heartbeats, and her ovaries and the cells needed for future generations of children are present.

Weeks 9–10
Olivia’s stage of human development now classifies her as a fetus. She can suck her thumb, swallow, grasp an object, touch her face, sigh, and stretch out in her mother’s womb.

Weeks 11–14
Olivia can play in the womb and her taste buds have matured to discrete tastebuds. By week 14, Olivia’s lips and nose are fully formed, she makes complex facial expressions, and her mother can finally feel her movements.

Weeks 15–16
The neuron multiplication of Olivia’s brain is mostly complete and she is sensitive to touch. At this stage of development, ultrasounds can detect speaking movements in her voice box and her teeth are beginning to grow.

Weeks 19–21
By 19 weeks old, her heart has beaten over 20 million times. At 21 weeks old, Olivia could survive outside of the womb with much medical assistance.

Week 27
Olivia can recognize her parents’ voices and will react to sudden loud noises. Her eyes respond to light, and she also has a functioning sense of smell.

Week 38
Olivia exhibits breathing movements, she can produce tears, her umbilical cord is typically twenty to twenty-four inches long, and she will weigh between six and eight pounds at birth.

Here Comes the Judge: How and Why We Celebrate Divine Judgment (Psalm 98:1-9)

On By Tim ValentinoIn SermonsLeave a comment

Christians sing it every Christmas season, even though it’s not primarily a carol about the birth of Jesus. It’s much broader than that. The words are familiar to believers in English-speaking countries:

Joy to the world, the Lord is come
Let earth receive her King
Let every heart prepare Him room
And heaven and nature sing 

Joy to the world, the Savior reigns
Let men their songs employ
While fields and floods, rocks, hills, and plains
Repeat the sounding joy 

He rules the world with truth and grace
And makes the nations prove
The glories of His righteousness
And wonders of His love

So wrote Isaac Watts, who lived from 1674 to 1748. Significantly, his inspiration for “Joy to the World” was not Luke 2 but Psalm 98. In fact, Watts himself said, “I have formed out of the 98th Psalm…what I esteem to be the first and chief sense of the Holy Scriptures.” In other words, it’s all here—the whole gospel, the overarching message of Scripture, and it leads to jubilant worship. Historically, the church has called Psalm 98 the Cantate Domino (“O Sing to the Lord”). Similar to Psalm 96, it calls for jubilant praise to God, and it provides a compelling rationale.

Psalm 98 divides nicely into three stanzas. In the first stanza, the author instructs the people of God to worship the Lord because he has been a GREAT SAVIOR (vv. 1-3). “Sing to the Lord a new song,” he writes, “for he has done marvelous things; his right hand and his holy arm have worked salvation for him.” Over the centuries, Yahweh has been to Israel “the God of rescue,” most prominently in the great exodus from Egypt and the great return from exile in Babylon.

In the second stanza, he tells the covenant people to worship the Lord because he is the REIGNING KING (vv. 4-6). He writes, “Shout for joy to the Lord, all the earth, burst into jubilant song with music…shout for joy before the Lord, the King” (v. 4, 6). Moreover, all kinds of instruments are to be used to supplement the music and shouts in order to celebrate the King (vv. 5-6).

In the third stanza, the author says to worship the Lord because he is the COMING JUDGE (vv. 7-9). As the Apostles Creed says, “He will come again to judge the living and the dead.” Specifically, the psalmist calls for all of humanity and all of nature to celebrate this Judge and his coming judgment. But that’s what makes this composition seem a bit odd to us in our day. We don’t usually think of divine judgment as an event to be celebrated. Rather, we think of it as an event to be dreaded. Consequently, some people have dismissed the idea of an end-time judgment altogether. But that only leads to other problems we don’t like.

On the one hand, if there is no future judgment, what hope is there for the world? Evil stands, the scales of justice remain unbalanced, and all the horrors, abuse, and trauma inflicted on us during this life go unanswered. It is helpful to remember, however, that one biblical image of the future judgment is that God is the Judge, and we are the plaintiff. He hears our case. He rights the wrongs done to us. He satisfies our deep desire to have all things properly settled in the end.

On the other hand, if there is a future judgment, what hope is there for me? Haven’t I committed certain acts of evil during my life? Haven’t I transgressed God’s law at some point in time? Haven’t I committed sins against God and other people who are made in his image? If so, how can I escape the punishment due me? It is sobering to remember that one biblical image of the future judgment is that God is the Judge, and I am the defendant. The prospect of a cosmic trial, then, can be frightening.

But great relief can be found woven into the psalm itself, not to mention the trajectory it creates. There is hope for the world collectively and hope for me personally precisely because the coming Judge is also the historical Savior. In fact, the ultimate biblical image of the future judgment is that God is the Judge who has taken his people’s judgment himself. It’s the picture of a judge pronouncing the sentence, and then coming down off the bench to take the sentence he just imposed so the guilty party doesn’t have to. As Psalm 98 indicates, the Judge and the Savior are the same God.

When Mary, the mother of Jesus, learns that she will bear the Savior of the world, she hearkens back to portions of Psalm 98 (along with other sections of the Hebrew Bible).

Cantate Domino (Psalm 98) Mary’s Magnificat (Luke 1)
“Sing to the Lord a new song.” (1a)“My soul glorifies the Lord.” (46)
“For he has done marvelous things.” (1b)“The Mighty One has done great things for me.” (49)
“His right hand and his holy arm have worked salvation for him.” (1c)“He has performed mighty deeds with his arm.” (51)
“The Lord has made his salvation known and revealed his righteousness to the nations.” (2)“His mercy extends to those who fear him, from generation to generation.” (50)
“He has remembered his love and his faithfulness to the house of Israel.” (3a)“He has helped his servant Israel, remembering to be merciful.” (54)

In doing so, Mary alerts us to the intended fulfillment of Psalm 98 in her own Son, Jesus Christ—the Savior of the world to whom all final judgment has been committed (cf. John 5:22). The only way to celebrate the God of future judgment is to know him as the God of past salvation. Have you trusted Jesus Christ as your Savior—the one who has taken your judgment on the cross? If so, you have every reason to celebrate.

Sermon Resources:

Here Comes the Judge (Sermon Outline PDF)Download
Here Comes the Judge (Sermon PowerPoint PDF)Download

Contact This New Life directly for the sermon audio file.

Rest, the Lord Is Near: Combating the Stresses of Life (Psalm 23:1-6)

On By Tim ValentinoIn Sermons1 Comment

Psalm 23 is one of the most popular texts in the Old Testament. Charles Spurgeon called it “the pearl of Psalms.” James Montgomery Boice called it “the most beloved of the 150 Psalms in the Psalter.” And J. P. McBeth called it “the greatest poem ever written.” It’s often read at funerals, or during times of profound grief and sadness. That’s appropriate, but King David’s composition is a psalm for life, not just death. Indeed, we likely need this psalm now more than ever.

Stress is a prominent reality of modern life. Never before in history have people been more anxious and overloaded than they are today. Life has always been hard on a fallen planet, but it seems to be getting harder. We live in an age of exploding technology that’s hard to keep up with; information overload that threatens to overwhelm us; political polarization that breeds cynicism and disillusionment; media manipulation that makes it hard to trust anything we see on our screens; a cancel culture that keeps people captive to the fear of other people’s judgments; a global pandemic with widespread disagreement over how best to navigate it. And, as many people have discovered, stress takes its toll physically and emotionally. As one book title says, The Body Keeps the Score.

What is stress? It’s the pressure, strain, and tension we feel whenever a situation or event demands more from us than we think we can give. The tell-tale sign we’re stressed out is when we find ourselves saying, “I just can’t handle this right now!” A well-mannered, kind-hearted young woman can turn into a screeching bridezilla in the run-up to her wedding. A tender, warm-hearted young man can turn into a cauldron of bitterness when there are more deadlines than time to meet them. People routinely suffer chronic stress as a result of financial woes, work pressure, bullying, relationship troubles, or the challenges of parenting. All of it can cause anxiety, irritability, depression, headaches, insomnia, and other serious physical or psychological symptoms.

How do we cope? How do we survive? How do we overcome the taxing stresses of life? How did King David do it? How did he cope? How did he overcome? After all, the “sweet singer of Israel” spent several years of his life being pursued by his enemies. On more than one occasion did a spear whizz by his ear and twang into the boards where he was lodging. Most people have never been on the receiving end of that kind of incoming enemy fire (police and military personnel excepted). And most of us have never spent a great deal of time living as a fugitive, running for our lives. David did. And yet he had a way of rising above the stresses of life. 

Psalm 23 gives us a clue as to how he did it. The composition is a declaration of trust and confidence in God despite all that was going on around him. Two main metaphors drive the poem: (1) God as David’s Shepherd (vv. 1-4); and (2) God as David’s Gracious Host (vv. 5-6). Together these metaphors paint a stunning portrait for us: God is the ultimate Shepherd-King to his people. People are the sheep of God’s flock and the guests of God’s kingdom. Now, sheep are essentially helpless and not particularly bright. That’s not a good combination, as the following video clip indicates:

People and sheep have a lot in common! They both desperately need a good shepherd! Thankfully, believers have one in Yahweh, the God of Israel. If David were here today, he might say to us, “Rest in the Lord who is with you and good to you.” Specifically, he might tell us to rest in the PROVISIONS of the Lord (vv. 1-3), the PRESENCE of the Lord (vv. 4-5), and PROMISES of the Lord (6). God is the caretaker and protector of his people, and he will ensure that they do not lack in basic needs as they navigate the stresses of this life. Rather, he pursues them with goodness and covenant love all the days of their lives (v. 6).

Sermon Resources:

Rest, the Lord Is Near (Sermon Outline PDF)Download
Rest, the Lord Is Near (Sermon PowerPoint PDF)Download

Contact This New Life directly for the sermon audio file.

Shadows of the Cross, Part 4: The Scarlet Worm (Psalm 22)

On By Tim ValentinoIn SermonsLeave a comment

Some of us have had the occasion of ministering to friends and relatives when they took their last breath. We stand by their beds as death approaches, and we usher them into eternity. But how do we do that? If the person is a Christ follower, we often quote the Scriptures to them and sing their favorite hymns. When my father-in-law died, the whole family was gathered around his bed, and we were singing “Victory in Jesus” when he passed away. In fact, he died right at the moment we sang, “I heard about a mansion he has built for me in glory. And I heard about the streets of gold beyond the crystal sea.” 
 
When my mother lay dying, we were singing “O Holy Night” when she passed away. In fact, she died right as we sang, “For yonder breaks a new and glorious morn. Fall on your knees; O, hear the angel voices.” It’s a sacred and somber moment to be present when a person is reclaimed by the God who gave him. How do you want to be ushered into eternity? Loved ones can sing for me Isaac Watts’ “It Is Well with My Soul,” or Michael Card’s “Emmanuel,” or Fernando Ortega’s “Give Me Jesus.” That one ends with a simple profundity: “And when I come to die, give me Jesus.” Who could ask for anything more?
 
When Jesus is dying on the cross, he ushers himself into eternity with the soundtrack of Psalm 22. The Psalter was Israel’s hymn book, and Jesus quotes the first line of Psalm 22 on Calvary. He may have even said or sung the entire composition from his cross after shouting the opening line. If not, he was certainly summoning the whole song to our thinking, not just its opening words. If I started singing, “My hope is built on nothing less,” many believers’ minds will keep going and supply the rest: “Than Jesus’ blood and righteousness….” If I started singing, “Blessed assurance, Jesus is mine,” many believers’ minds will keep going and supply the rest: “O what a foretaste of glory divine….” Likewise, Jesus gets us started by quoting Psalm 22:1, and the minds of those at the foot of the cross supply the rest. Amazingly, Jesus is still teaching us from the cross.
 
Consequently, it’s important to remember that Psalm 22 is a song of victory in the end. It begins in lament, but it ends in triumph. Moreover, David wrote it, but it’s application far exceeds what he was going through when he composed the lyrics. David was never publicly executed; he died at home, surrounded by his family. Nor did his death result in a mass conversion of peoples around the world as the lyrics go on to say. So, on the face of it, there’s a mystery to Psalm 22 when seen only through the lens of David’s historical situation. How do we solve the mystery? Peter does it for us in Acts 2:30: “[David] was a prophet and…seeing what was ahead, he spoke of…the Christ.” Psalm 22, then, is a shadow of the cross. 
 
Now, David was truly suffering when he wrote Psalm 22. In history he was surrounded by his enemies, and he was reflecting on his pain and anguish, pouring his heart out to God in poetry. As he did so, he was moved by the Holy Spirit to write a song filled with typical Davidic exaggeration (e.g., “My tears have been my food!”). In fact, David’s hyperbole turned out to be Messiah’s reality. One line in the song says, “But I am a worm and not a man, scorned by men and despised by the people” (Ps 22:6). The word “worm” there refers to a creature from which scarlet dye was made. Prophetically, it’s one of the “I AM” statements of Jesus. The Son of Man felt less than a man when tortured by the men he had created. 
 
Despite his ordeal, the suffer says to God, “YOU lay me in the dust of death” (Ps 22:15). It may look like the king’s enemies are killing him, but this king has another perspective: “It is GOD who is sovereign over my dying trial, not my enemies.” Indeed, Jesus overcame the deepest possible trouble with the deepest possible trust. In doing so, he demonstrated that feelings of abandonment by God are not actual abandonments by God. The cross and the empty tomb prove it. As such, the Scarlet Worm shows us how to trust God in our darkest moments. 

Sermon Resources:

The Scarlet Worm (Sermon Outline PDF)Download
The Scarlet Worm PowerPoint (Sermon Outline PDF)Download

Contact This New Life directly for the sermon audio file.

Toothpaste and Torment

On By Tim ValentinoIn DevotionalsLeave a comment

Bobby was six years old, and he had an inquiring mind. He had been learning how to measure things at school, and his teacher suggested the class go home that night and see what they could find there to measure. Bobby took the challenge to heart. When he got home, he measured his desk. He measured his toy box. He measured his bed. He measured everything within reach. 

Then, while enjoying a moment of inspiration in the second-floor bathroom, Bobby thought to himself, “I wonder how long the wiggly white worm is that lives inside the tube of toothpaste.” Soon, under the pressure of eager, juvenile fingers, the wiggly white worm oozed its path down the sink, across the bathroom floor, out into the hall, and down the stairs into the living room, where the economy size tube finally expired. 

Bobby was ecstatic. It was only a moment’s work to walk his ruler along the gleaming white trail and record the measurement. “Now,” he said to himself, “all I’ve got to do is put the toothpaste back into the tube before mommy finds out.” Sadly, Bobby’s progress in physics was not as advanced as his mathematics, or else he would have known that certain processes are irreversible. 

His mother’s voice sounded from the kitchen, “Bobby, what are you doing?” A deep intuition alerted him to the fact that she would not be pleased with the long white worm on the floor. Frantically, he tried to scoop up the evidence, but that only made the mess worse. 

“Bobby!” cried his mother at the sight of the strange new design on her favorite carpet. “What have you done?” 

And with no further ingenuity forthcoming, Bobby—in typical six-year-old fashion—burst into tears. He ran full tilt and buried his face in the apron of his startled but kindhearted mother. “I’m sorry, mommy. I’m really sorry!”

Has it ever occurred to you that life can be a bit like toothpaste? It, too, flows out in an irreversible stream, and sometimes we wish we could put it back. But that cannot be done, and we’re often left with a mess we cannot clean ourselves. 

“If life had a second edition,” wrote the poet John Clair, “I would correct the proofs.” King David might have agreed with that sentiment. After his famous sin with Bathsheba and his murderous ploy to cover it up, he realized he had made a terrible mess of his life and kingdom, and he had no ability to clean it up himself. Yet in the midst of his tormented soul, he somehow knew that God did. In Psalm 51:1-2, he asked the Lord:

Have mercy on me, O God, 
according to your unfailing love; 
according to your great compassion 
blot out my transgressions. 
Wash away all my iniquity 
and cleanse me from my sin.

With true remorse and raw repentance, David ran full tilt and buried his shame in the apron of God’s lovingkindness. He understood full well that to get clean with God, he had to come clean with God. And so, the disgraced king cried out to God in Psalm 51:7-10:

Cleanse me with hyssop, and I will be clean; 
wash me, and I will be whiter than snow. 
Let me hear joy and gladness; 
let the bones you have crushed rejoice. 
Hide your face from my sins 
and blot out all my iniquity.
Create in me a pure heart, O God, 
and renew a steadfast spirit within me. 

David discovered that the crushing weight of sin was no match for the mercy of God. In fact, he went on to celebrate in another psalm the forgiveness he received from the Lord: “Blessed is the one whose transgressions are forgiven, whose sins are covered” (Ps 32:1). God had truly made him “whiter than snow.”

Joseph, the earthly father of Jesus, received this instruction: “Call his name Jesus, for he will save his people from their sins” (Matt 1:21). “Jesus” means salvation. Reflecting on what Christ accomplished in his death and resurrection to make sinful people righteous, the Apostle Paul wrote, “Where sin increased, grace increased all the more” (Rom 5:20).

Ultimately, David learned that while our lives may be irreversible, they are not irredeemable. That’s true of your life, too. 

Thank you, Lord, for your merciful heart. I confess that I’m not a person with a small debt. Sometimes I willingly choose my way above your way, preferring my own glory to yours. Sadly, I have done this, like David, even as a believer. Yet, your gracious heart remains. Thank you, God. I am grateful that my forgiveness is based on your character and not my own; that it’s based on your love for me, not my love for you. If that were the case, I’d be lost forever. But you are the God who still gives people new hearts. Do that for me, I pray, and help me to walk in your ways. In Jesus’ name, amen.

Image Credits: shutterstock.com; pexels.com.

ICL Old Testament Survey, Class Session 7

On By Tim ValentinoIn Course HandoutsLeave a comment

Class Resources:

Session 7 PowerPoint Slides (The Writings)Download
Handout: Arrangement of the Book of PsalmsDownload
Handout: Introduction to Hebrew PoetryDownload
Handout: Key Terms & Tenses in the PsalmsDownload
Handout: Music in Old Testament TimesDownload
Handout: Psalm 56 (CIA Approach in Action)Download

Additional handouts on the Ketuvim are available on Canvas.

Class video available (for 30 days) upon request.

The Blood Covenant, Part 3: Open Your Mouth Wide (Psalm 81:1-10)

On By Tim ValentinoIn SermonsLeave a comment

The descendants of Abraham found themselves enslaved down in Egypt building the treasure cities of Pharaoh. Because they were in covenant with God, however, it was as if God himself was enslaved, too. In fact, part of Psalm 81 gives us a portrait of God walking through Egypt, as if he were right there on the scene where his people were being mistreated. God says, in effect, “I was there, and I saw you with a burden on your back. I saw you with a basket of bricks in your hands. I heard you struggling with the language of the Egyptians.” And as Israel’s covenant partner, God obligated himself to act on their behalf. That’s why his message to the obstinate Pharaoh was, “Let my people go!” 

God’s message to his own people was, “Open your mouth wide, and I will fill it” (Psalm 81:10). That’s an illustration from the hedgerows—a picture of baby birds being fed by mother bird in the nest. A baby bird is nothing but a big open beak with a straggly bit of flesh attached to it. It’s the picture of absolute dependence and expectancy. God was reminding his people to trust him; to depend on him—to rely on him, even when life was difficult. Or, in the words of Jesus: “Apart from me, you can do nothing” (John 15:5). This spiritual dynamic is still true today. God is the ultimate covenant partner on whom we can always depend. We just need to learn how to open our mouths wide.

Sermon Resources:

Open Your Mouth Wide (Sermon Outline PDF)Download
Open Your Mouth Wide (Sermon PowerPoint PDF)Download

Contact This New Life directly for the sermon audio file.

“Open your mouth wide, and I will fill it.” (Psalm 81:10)