Dabar [theme]

He shall cover thee with His feathers, and under His wings shalt thou find refuge: His truth is a shield and buckler
Psalms 91:4

Be it ours,when we cannot see the face of God, to trust under the shadow of His wings. C.H. Spugeon

Sunday, April 08, 2007

Psalms 86:1-5


Bow down your ear, O Lord (Yahweh), hear me;

for I am poor and needy.

Preserve my life, for I am holy;

you are my God (Elohim);

save your servant who trusts in You!

Be merciful to me, O Lord (Adonay),

for I cry to you all day long.

Rejoice the soul of your servant,

for to you, O Lord (Adonay), I lift up my soul.

For you, Lord (Adonay), are good, and ready to forgive,

and abundant in mercy to all those who call upon you.


Yahweh very simply means self-subsisting, it is predominantly the name used of God denoting His character in terms of the covenant relationship He has proclaimed through the steadfastness of His name. Genesis 22:16 "...by myself I have sworn, says the Lord,..."; Hebrews 6:13 "... for when God made promise ... because He could swear by no greater, He swore by Himself, ... (vs16,17) ... an oath for confirmation is for them an end of all dispute. God, determining to show more abundantly to the heirs of promise the immutability of His counsel, confirmed it by an oath, that by two immutable things, in which it is impossible for God to lie, we have strong consolation, who have fled for refuge to lay hold of the hope set before us." As the name of God means and reflects on His everlasting, all-enduring, eternal character, His 'Absolute Existence', Very God Himself,so the oath stands on that firm foundation. All this thought is encompassed in the opening address of David in this Psalm. His appeal is to the convenantal God of his heritage, history, and current life. He humbly approaches this Throne of Promise to secure the ear of God and for understanding of David's position. The cross is the New Testament representation of this promise, when God who desires relationship with us, could find no other sacrifice worthy of a Holy God, He choose His own Son to be that propitiation for our sin. His name still stands as a covenant God and the name of Jesus, God's Son, Very God of Very God.


David then addresses God as Elohim, which is indicative of One who is worthy of worship and adoration, chief; it signifies the divine, God's essence in the trinity of persons, the first and the last, the beginning and end, not so much in terms of eternity or everlastingness but in relation to the absolute power of God. It is indicative of a quality or attribute, an element of his being, a substance of an object which cannot be defined by a simple substance definition, 'a mass of abstractions collected from a phenomenon of like character'. God who transcends comprehensible thought and definition is explained in terms of reference understandable to man. These and other names of God attempt that feat and they are expressive of the many and diverse ways that God, all-wise, seeks relationship and experience with the objects of His creation, mankind. In this instance David appeals to God in His judicial capacity, in reference to the plurality of his being, as a God who sees, judges and redeems His children.


The third term used, Lord, is the word Adonay, it denotes superiority, authority, master, one who is able to reward and punish, sovereignty, suggestive of relationship requiring obedience, 'Lord par excellence' or 'Lord over all'.


The revelation of God through his character, through the honour He places upon His name, through the steps He takes to develop the heart-felt worship that is due him Who is above all and beyond all is a life-time journey of faith. God incorporates all of time and being into building understanding of who He is in relationship to people, there is no effort wasted, nothing lost in time, no cost to great for Him to expend.


He is Risen!


He is risen! INDEED!



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