Psalm 130 begins with the Psalmist’s “cry to the LORD for mercy” from “out of the depths.” He writes, “If You, O LORD, kept a record of sins, O Lord, who could stand?” (verse 3). Of course, the answer to that question is “No one could stand.” The source of his emotional cry is probably an experience that stems from sin and his need for “forgiveness” (verse 4), but the Psalmist recognizes that, “with the Lord, there is forgiveness.” At one time or another, we have all sensed and felt what the Psalmist is describing here. This Psalm shows us that God has provided an available remedy for our sin – we truly have a blessed “hope” that is worth “waiting for” (verses 5-6). Our “hope is in His Word” (verse 5), and twice, the Psalmist indicates that he “waits” with eager anticipation – “more than watchmen wait for the morning” (verse 6). In the same way, we should watch enthusiastically for the fulfillment of our hope in Christ. The Psalmist also admonishes all the Israelites to put their “hope in the LORD” because His love is unfailing and with Him redemption is full – He Himself will redeem Israel from all their sins” (verses 7-8). We should take special note that God’s love is “unfailing” – it cannot be assailed, quenched, stopped, changed, or thwarted – and His salvation for us is thorough.
In Ezekiel 40, we see Ezekiel’s miraculous transport back to Israel to witness “the man measuring the temple area” (verse 4). In all of Scripture, this section is one of the most difficult passages to understand. Is it to be understood symbolically or literally? Is it yet in the future? As a prophetic revelation, these verses may remain somewhat debatable, but this passage likely relates to a literal, future event that presents the restored nation of Israel and its future place of worship – “the temple” (verse 5) – during the Millennial kingdom of Jesus Christ. Here, Ezekiel describes the wall and the eastern gate that surrounds and leads to the temple area (verses 5-16); the outer court (verse 17-19); the north and south gates (verse 20-27); the inner court (verse 28-37); and the preparation rooms for the sacrifices and the priests (verse 38-47). Then Ezekiel comes to the temple itself (verse 48-49). I take it that these sacrifices, about which more will be said in the next few days, serve both an instructive and a memorial purpose in the future kingdom. In any case, we should find comfort and encouragement to know that God’s plans and purposes for our worship of Him are not simply a passing phase for the so-called “here-and-now.” Proper, biblical worship of God remains active forever.
In James 5, the apostle warns us not to place any trust or confidence in wealth, which is precarious, insecure, misleading, and always unstable. James writes, “Your wealth has rotted … the corrosion testifies against you and eats your flesh” (verses 2-3). Even gold and silver are both corroded (i.e., they can tarnish and easily fade quickly away), and they are corrosive (i.e., they corrupt those who trust in them). The problem with wealth is answered by the question, “Who or what owns whom?” All too often, wealthy people don’t own their money so much as it owns them! And the more assets that a person amasses, the more that person must give his or her time, attention, and efforts to guarding and protecting them from loss, theft, depreciation, deterioration, or devastation. Thus, James wisely advises us to invest our time, our resources, and our lives “patiently” in a higher standard – “the Lord’s return” (verse 7). He cites Job’s perseverance and Elijah’s prayers as two ordinary men whose lives and qualities are examples for us to emulate.
Comments