Session 1

December 6, 2020

WALKING IN GRIEF

Psalm 116:1-9,15-17

No one is a stranger to death. Two years ago, my older brother died suddenly at his home. He was 58. I cannot describe the shock, pain, and sorrow we all felt, and none greater than that felt by my parents. How often I have stood at the graveside of children and declared that no parents should ever have to bury their children. So how do we get through those times when we walk through the valley; not of the shadow of death, but of death itself? How do we come out the other side of such sorrow, and still be whole?  The psalmist reminds us of God’s mercy and grace even in the worst of times…or better, especially in the worst of times. Three exhortations are offered.

We call to Him (vv. 1-4). Verse 1 literally reads, “I love, because the Lord…” then lists the reasons why his devotion is so deeply held, the most apparent of which is answered prayer. He “heard my appeal” (v. 1), and “turned His ear to me” (v. 2). Though both phrases reflect the same idea, there is a progression. He heard me, then He inclined His ear; that is, He heard my voice, then He paid special attention to my prayer. For that reason, the psalmist promised a lifelong commitment to continue his heartfelt appeals (v. 2). The second set of verses describes the circumstances that led to his prayers to start with. The terms used are graphic. He felt the cords of death entangling him, and the horrors of hell itself closing in on him (v. 3). As one commentator put it, “Death found me…and I found the trouble and sorrow that accompanies it.” The cry he made (v. 4) is as desperate as it is succinct. These are the same words cried by the apostle Peter when he found himself slipping beneath the waves in Matthew 14:30, and the same prayer uttered by every sinful soul who sees his destiny as a place of ruin: “Lord, save me!” For reflection: This prayer is not only for the repentant seeking salvation, but for all who stare death in the face and are looking for mercy. God really does answer prayer!

We rest in Him (vv. 5-9). Why do we turn to our God in times of such grief and despair? First, because He is gracious.Answered prayer is not based on one’s merit, but on one’s asking! (see Matt. 7:7-8 and James 4:2). Second, He is righteous. That is, He is faithful to His own promises. Third, He is merciful, having compassion on the inexperienced (or the simple and innocent) (v. 5). Those who find themselves with no place to turn find rescue in Him (v. 6). Verse 7 draws the writer back to better days. Rest is possible because it was there before. Blessings await because they were in abundance before. Verse 8 recounts the enormous relief felt when deliverance arrives. Those who return from the shadow of death have their tears replaced with joy and their instability made sure again. There is renewed hope and a renewed commitment to the giver of life (v. 9). For reflection: Paul said in Philippians 1:21, “To live is Christ, and to die is gain.” How does that verse fit into the psalmist’s plea for rescue?

We submit to Him (vv. 15-17). Most of us are familiar with the King James translation of verse 15: “Precious in the sight of the LORD is the death of his saints.” But the sense is not one of celebration when a believer dies. Rather, it is the extraordinary value that God places on His people. He is the giver of life, and the victor over the grave. Hence, His people are important to Him, and He superintends both their births and their deaths. Verse 16 confesses the great obligation owed to the Lord, by the one delivered from that which would have ultimately destroyed him. He is a servant, but one who serves with joyous thanksgiving and who freely calls upon the proven name of the Lord (v. 17). For reflection: What does this passage indicate about the sanctity of human life and the believer’s attitude when facing death?  

Session 2

December 13, 2020

SHAKING OFF FEAR

Psalm 91:1-6; 9-16

I love psalms like this; they represent God’s truth, written in beautiful language and using creative imagery. The theme is God’s protection in every circumstance. Notice how the pronouns shift throughout, from the one, to I, to He, to you. There is something for everyone, so everyone is addressed! Notice how the one speaking shifts as well, from the psalmist (vv. 1-13) to the Lord Himself (vv. 14-16). All these techniques are used to convince the reader that God really is watching over us. Three characteristics of our Lord give us security in the midst of our fears.

God’s divine power (vv. 1-6). While the Holman interpretation is valid, the Hebrew of verse 1 is literally “in the secret place” of the Most High. Hence the picture goes beyond simple protection to depict an intimate security. God’s secret place is impenetrable. The intimacy is reinforced in the second phrase: to be in His shadow is to be up close and tucked under, as a mother hen tucks her little ones up under her (see verse 4). In verses 1 and 2, His power is described by who He is: He is the Most High and the Almighty; a refuge, fortress, and God. For these reasons He can be trusted. In verses 3-6, His power is demonstrated by what He does. His protection is complete, ranging across every spectrum, from the specific traps set by the adversary to sweeping plagues of disease (v. 3); and from the powers that attack in stealth and darkness, to the bold onslaught that comes at mid-day. Those devastating forces are still no match for the sovereign God who protects us by His power. For reflection: The term omnipotent means “all powerful.” The term omniscient means “all knowing.” The term omnipresent means “everywhere present.” How do these three attributes of God work together to protect us from any and all attacks?

God’s divine protection (vv. 9-13). Because of God’s divine power, He is able to provide divine protection. The imagery of verse 1 is repeated here. God is spirit, yet His very presence acts as a dwelling place. This is akin to Paul’s emphasis of believers being “in Christ;” we are immersed in the Divine Presence. Verses 11 and 12 introduce God’s angels to the mix. While this passage was quoted by the devil in the temptations of Christ (see Matt. 4:6), the text itself is not messianic. In other words, the promise is not personally applied to the Messiah, but to all believers. Second, while this text is likely the origin of the concept of personal “guardian angels,” this too, is inaccurate. The context is much more expansive: the angelic host is under orders to watch over the host of God’s people, to protect them along the way and to keep them from stumbling. Verse 13 is both more active and metaphorical. Not only will the believer not stumble, but the footfall of the devoted will crush the crouching lion and trample the deadly serpent. For reflection: Believers are not likely to take on wild animals or deadly snakes. So what applications can be made from these verses? In other words, what do such dangers represent?

God’s divine promises (vv. 14-16). The change in the speaker here is as abrupt as it is delightful. Because of His divine power and His divine protection, God is willing to make a series of divine promises to those who are lovingly devoted to Him (v. 14). This is an act of unmerited grace. The believer neither demands nor deserves God’s attention. But because of his absolute confidence in God, God responds with His loving embrace. The eight-fold promise includes: deliverance and protection (v. 14); reply, rescue, and honor (v. 15); longevity in this life, and salvation for the next one (v. 16). For reflection: In light of all the current circumstances our world is facing, how can you use God’s promises in Ps. 91 to encourage believers who live in fear? What about nonbelievers?

Session 3

December 20, 2020

EMBRACING JOY

Psalm 95:1-3; Luke 2:4-14

It has always fascinated me how many of the Bible’s great men started out as shepherds. Abel, Moses, Amos, and Zechariah, to name some, all had “pastoral” experience. Jesus is portrayed as the Good Shepherd in John 10.

Although no author is named, Psalm 95 is likely a Psalm of David (see v. 7-8; Heb. 4:7). David, the Shepherd King from Bethlehem, expressed the great joy of salvation 1000 years before another group of shepherds (also from Bethlehem) welcomed salvation with equal joy.

The Savior is proclaimed (Ps. 95:1-3). Here, salvation is met with unbridled exuberance. The author/worshipper begins with the invitation to join in corporate celebration of the Lord. The atmosphere is particularly festive. The first word for shout (v. 1) means “to ring out in song,” while the second and third occurrence (v. 2) is more of a “shout of victory.” In these verses, the Lord is the rock of salvation (v. 1), a great God (v. 3), and an exalted King (v. 3). The setting is a throne room; thus we enter into His presence with thanksgiving and song. For reflection: Compare the atmosphere here with that of your church. Is there unbridled joy in your worship? At what point do you think joy must give way to awe and humility?

The Savior is presented (Lk. 2:4-7). In the preceding psalm, believers enter into the Lord’s presence. In this text, the Lord enters into man’s presence, and does so as a human. We call this His incarnation. That is, the second person of the Godhead took on flesh (see John 1:14). This was necessary so that He could pay for human sins (see Gal. 4:4-5). The incarnation of Christ is such an important event that Luke’s narrative leaves no detail out. Where? From Nazareth to the province of Judea, to the city of David, which is called Bethlehem. That’s pretty specific! Why? To be registered in the city of his family. Who? Joseph and Mary, his espoused, who happened to be pregnant with the Lord Jesus. What? The birth of the Savior, who was wrapped in swaddling clothes and placed in a manger, because the city was full and there was no place for them to stay. For reflection: Since Jesus is the King of Kings, why do you think He was born in such humble conditions? Why do you think God did not parade Him out in royal fashion?

 The Savior is praised (vv. 8-14). It is both ironic and yet fitting that the announcement of Christ’s birth would first be announced to shepherds. It is ironic that the King of Kings would associate Himself with these humble fieldhands. Yet it is somehow fitting that the Lamb of God would be presented to shepherds. Think about it: some of the sheep these men cared for may have been raised to use as sacrifices in the temple one day! I once knew a man from Nazareth. He was quite familiar with the holy sites of Israel. He assured me that shepherds still stay out on the hillsides in the balmy weather of spring and occasionally in the fall. (Sorry to burst any bubbles…but while it is certainly possible, Jesus was not likely born on December 25; rather we celebrate His birth on that day). The spectacular announcement was made in a spectacular way. An angel surrounded by the glory of the Lord appeared first. The shepherd’s initial terror was met by surprising words of encouragement and exuberance. The birth of Christ was also accompanied by signs: He was born in Bethlehem (as prophesied in Micah 5:2); and He could be identified by the details of His birth; the swaddling clothes and the manger bed would be hard to mistake! The announcement was concluded by a multitude of rejoicing angels. The shepherd’s story concludes with the shepherds visiting the baby and leaving to share their story with all who would listen (see vv. 15-18). For reflection: The angels’ joy is quite surprising since they themselves do not experience salvation (see 1 Peter 1:12). What do you think is the reason for their rejoicing?