22nd - 28th June 2026
To read the Psalms is to explore the inner workings of ancient faithful worshippers of God; it is an exploration of the spiritual highs and lows of those who knew the LORD in millennia past, filled with passionate exuberance, jagged honesty and the intimate intonations of the child of God. Those who imitate what they witness in the Psalter will learn to express themselves in prayer – in any and every circumstance – with God’s own Word.
Following in the footsteps of saints past and present, I am learning to pray the Psalms back to God. Through reading, study and adoption of these psalms I am beginning to “find my feet” in terms of personal communion with God. My approach is quite basic: (1) I overview the psalm, attempting to catch the heart and thrust of some of what the psalmist says. (2) I write a short prayer based on the psalm in which I articulate to myself and the LORD instructions, thanksgivings, confessions and petitions which I see emerging from the text.
What follows are my reflections and prayers on Psalms 13-19. I hope and pray they will be of some benefit to you.
Written by Jamie Yohanis
MONDAY
Psalm 13
MEDITATION
Though brief (or perhaps because of its brevity) this psalm stands as a masterclass in honest, faithful prayer during difficult circumstances. As with many of the psalms there is no context given which might explain the occasion of the prayer, although from its content we can clearly deduce that David was physically and spiritually reduced and experiencing acute suffering, the greatest element of which was the felt absence of God.
The masterful nature of David’s prayer can be seen in the progression of the three distinct phases. Firstly, in honest frustration he questions the LORD. Five times he asks the LORD “How long?”(13:1, 2) each time focusing on one aspect of the felt absence of God. In his trials he feels forgotten by the LORD, lonely and at the edge of being totally overcome by his enemy. It is one thing to be victimized by the ruthlessness of others; it is another when it feels like God could and should have intervened but has chosen not to.
Secondly, he makes his requests to God. He asks for physical and spiritual revitalization; because his life is on the brink he pleads “…light up my eyes, lest I sleep the sleep of death”(13:3). However, it is not merely that he wants to avoid death and destruction; he is concerned that his enemies will say, “I have prevailed over him”(13:4) and by prevailing over the Lord’s anointed, they will have a basis for defaming the Lord.
Thirdly, he steadies his heart in the promises of God, reminding himself of the foundation of his faith. His feelings of loneliness and isolation from God are almost unbearable, so too is the threat of death; he has expressed himself honestly to the LORD on these points. Then he pens the most important word in the psalm, the word on which the whole psalm hinges: “But…”(13:5). But what? He proceeds to issue three thoughts, each containing a deliberate action based on a fundamental truth about God’s treatment of him. [1]
I have trusted in your steadfast love
My heart shall rejoice in your salvation
I will sing to the Lord because he has dealt bountifully with me
David’s expression of the felt absence of God is an honest articulation of his subjective experience; it would be untruthful (not to mention unhelpful) to deny or suppress this. However, he is wise enough to understand that his subjective experience does not encapsulate all of reality. By faith he has access to that which is objectively true beyond his current subjective experience, namely the character and work of the Lord. In faith, he counsels himself through his subjective experience by meditating on objective reality and is thus enabled to maintain his faith-walk with God. Indeed, the truth of God’s steadfast love, salvation and bountiful generosity sustains those who meditate on them through any trial, no matter how acute.
Like David, we who have trusted in the Gospel of Jesus Christ have a basis for choosing trust, joy and celebration given God’s loving kindness, salvation, and generosity (Ephesians 1:3-4); in fact, this objective reality provides immovable ground on which to base our entire lives. If we follow David’s example we will recognise and articulate our disappointment and frustration with God during times of stress and difficulty, but by faith we will also counsel ourselves with the objective truths of God’s character and works.
PRAYER
I am thankful that through David’s example you demonstrate that you tolerate and even encourage the honest expression of what we really think during times of stress and difficulty. You do not ask us to deny or suppress what we feel, instead, in faith, you urge us to bring those feelings to you. I am thankful too that through meditation on your character and your work on our behalf through Christ, we have a basis to be thankful and stable even during the toughest ordeals of life.
Lord, on both these counts you know my weaknesses and failings. If I could change one thing about myself, it would be the selfish and self-destructive pattern of avoiding you during times of emotional difficulty. It is my default and I have made little progress on this point. I can only confess how much progress I need to make here, and how much in need of your help I am.
Lord, please help me become the kind of follower who does not bottle up emotions against you, so that they overcome and inhibit my faith-walk. Instead, help me express myself honestly to you and stand in the truth-telling light of your character and promises.
[1] Closer examination of the point in time when David executes these deliberate actions would be fruitful (i.e. compare “have trusted” with “shall rejoice” and “will sing”. However, for our purposes here, we simply note that they are deliberate actions.
TUESDAY
Psalm 14
MEDITATION
Paul famously quotes this psalm at a crescendo point of his argument in Romans (Romans 3:10-18). As with the Romans quotation, this psalm makes for difficult reading. Both texts reflect a stark fundamental truth: before we can joyfully receive the good news of the gospel we must be convinced of the “bad news” of our present situation. Of both texts we could profitably consider the following questions: In what view of the world does the gospel make sense? In what view of the world does the gospel become compelling? We could draw at least four responses to these questions from Psalm 14.
Firstly, every individual at numerous points in their life plays the “fool” and states in their heart, “There is no God” (14:1). Foolishness, in biblical terms, does not refer to intelligence or silliness but rather to the moral corruption of rebellion against God’s authority which manifests in evil behaviour, sometimes even “abominable deeds” (14:1). We have seen in previous psalms (Psalm 10:2-6) that one can mentally assent to the existence of God whilst wholly underestimating him. It is possible, therefore, to believe God exists but rebel against him. It is the heart that says, “God does not see”; or “Even if he does see, what will he do?” (10:11, 14). It is the heart that puts first the desires and intentions of self, thus displacing God from his rightful position in our lives. Who is not guilty of this transgression?
Secondly, “foolishness” is not a rare phenomenon within our race; it is endemic: “The Lord looks down from heaven on the children of man…they have all turned aside” (14:2-3). Our impulse to be defensive is natural and we think to ourselves, “Surely God cannot mean that of all the humans who have lived since the writing of this psalm not one of them has ‘[done] good’ (14:3), not one of them ‘[sought] after God’ (14:2)!” But our aversion to such absolutes can eclipse the uncomfortable truths they contain. Is it true that not one person in the history of humanity has executed a solitary selfless act? No, of course not. Personal experience, history and current affairs demonstrate the falsity of such a statement. But that is not the point.
When the “Lord looks down from heaven on the children of man” (14:1) he is not merely searching for those who are willing to mentally assent to his existence or those who are able to force out occasional acts of altruism. No, he is looking for those who in their heart are characterised by love, devotion, obedience, and trust in the one true God; he looks for those who because of love for their creator are wholly characterised by God-filled, other’s centred sacrificial love. Who could reasonably claim to have attained this standard? Indeed, individuals characterised by altruism and goodness are the exception rather than the rule; and even those who “do good” would admit that such altruism is tainted by mixed motives.
Thirdly, as with previous psalms we see that human history is heading towards a definite end point where God’s righteous judgement will be enacted. However, the race which has “turned aside” (14:3) in its rebellion is blissfully unaware of the judgement which awaits it. It is a pitiful fact that they “have no knowledge” (14:4); they do not realise that they are “in great terror, for God is with the generation of the righteous” (14:5). God help those who underestimate the justice of God and rebel against him.
It is impossible not to conclude that this picture is bleak. It certainly offends those of us who, whilst willing to concede we are not morally perfect, consider ourselves generally to be good people. But, of course, the issue is not whether such assertions are offensive, but whether they are true. If true, those of us who play the fool can only be helped by having the reality of our situation highlighted to us because only then can we avail of the one remedy for our plight. Which leads to our fourth point.
Fourthly, the psalm finishes with a future-oriented hope of God’s solution to our predicament. It is with a heart burdened with these truths that David utters, “Oh, that salvation for Israel would come out of Zion!” (14:7). From our privileged position on the timeline of salvation history, we know that approximately 1000 years later God would visit Israel in person, and through his work on the cross attend to the rebellion of all the children of men by receiving the wrath of God’s justice (Romans 3:21-26); and in so doing he would “restore the fortunes of his people” (14:7). It is as we simultaneously hold the truths of our rebellion and God’s salvation that we, along with Paul, cry from the heart—
Wretched man that I am! Who will deliver me from this body of death? Thanks be to God through Jesus Christ our Lord!
Romans 7:24—25
PRAYER
Lord, I recognise that before I accepted your salvation, I was the god of my life. Perhaps on the surface I was not exceptionally immoral but, in my heart, I denied you and I rebelled against your authority in my life. Not only did that attitude precipitate any immorality I did commit, but that act alone is the most immoral thing I have ever done.
Thank you for offering full salvation for your people. You stand with the poor and downtrodden believers who suffer at the hands of the wickedly foolish. You sent your Messiah (longed for in this text), Jesus Christ, to deal with the world’s wickedness and foolishness, especially that of your people. Jesus Christ will one day return and completely and finally put to rights what is so disordered in this world.
Lord, I know that, in my spiritual condition, with the limited subjugation of my sin nature, I have more in common with the fool and the wicked than I do with the righteous. With my mind I affirm the existence of God but so often, especially when I am disappointed with your will, in my heart I say, “There is no God”. Shame. Lies. Sin. I am sorry. Please forgive me.
Lord, with all my sinfulness and weaknesses, I pray that you would continue to work in my life such that I would become increasingly more righteous. I pray that you would be pleased as you look down from heaven and see that despite all my problems, you find in me one genuinely seeking and understanding the God who is in heaven.
WEDNESDAY
Psalm 15
MEDITATION
If you attend church meetings or associate with Christians for long enough you will eventually hear the term ‘relationship with God’ being used. What does this vague term mean? Sometimes it is used as a substitute for the notion of conversion – “He has begun a relationship with God”. On other occasions it is used to describe the qualitative nature of an individual’s spirituality – “She has a close relationship with God”. The helpfulness (or otherwise) of this and similar terms aside, they are commonly used to describe two separate aspects of the Christian life.
It is important to distinguish between the fact of an individual’s salvation and the qualitative demonstration of their salvation. The two are of course inextricably connected, but they remain distinct, nonetheless. Think of medical professionals who must distinguish between the fact that someone is alive and the current state of that person’s health. All genuine Christians have experienced salvation; not all genuine Christians possess the same intimacy with God.
This psalm assumes that the individual described has already been converted, having come to a saving knowledge of the one true God. The writer then explicitly focuses on the qualitative nature of the believer’s ongoing communion with God. The psalmist achieves this by asking and answering his own question: “O Lord, who shall sojourn in your tent? Who shall dwell on your holy hill?” (15:1). Referencing both the unfixed Tabernacle (Exodus 25-31) and the Jerusalem Temple (1 Kings 6) which would later replace it, the writer brings to mind the notion of God dwelling with his people. In essence he asks: “What kind of person remains in, and enjoys, the presence of God?” Or “What kind of person can and will maintain close communion with God?[1] The writer’s answer can be broken down into at least four parts.
Firstly, “He who walks blamelessly and does what is right and speaks truth in his heart” (15:2). Those who remain close to God live blameless lives. In this context ‘blamelessness’ is not the absence of sin because no one can attain or maintain complete sinlessness (1 John 1:8). Rather, blamelessness refers to the mature character and consistent conduct of one who yet remains imperfect. Such a one is so committed to the Lord that despite their sinful nature, they consistently (yet imperfectly) do what is right and place a high value on living truthfully. In practice, they will sin less and less but will be increasingly honest and frank about the sin they do commit.
Secondly, the one who remains close to God “does not slander with his tongue, and does no evil to his neighbour, nor takes up a reproach against his friend” (15:3). Here the relational conduct of the believer is described negatively – i.e., what she will not do. The text assumes that fallen human beings, including genuine Christians, will be tempted to think and act destructively and selfishly towards others. Granted, many Christians find sophisticated and socially acceptable means of realising such intentions, such behaviour remains evil, nonetheless. In friendships many have high expectations of others and low expectations of themselves, demonstrating an unrelenting and unforgiving spirit to those closest to them. Aware of their own propensity in this regard, the righteous studiously avoid such conduct.
Thirdly, those who remain close with God align themselves with others according to their demonstrable loyalty to God and not what entices fleshly aspirations. The righteous person is one “in whose eyes a vile person is despised, but who honours those who fear the LORD” (15:4). Power, money, influence, beauty, and charisma are not found among the criteria of the righteous when choosing those to whom they will entrust themselves. Instead, those concerned with remaining close with God, seek out righteous people who can join them in the pursuit of righteousness.
Fourthly, those who remain close with God do not seek to further themselves at the expense of others, especially the poor and vulnerable whom they could otherwise potentially exploit (15:5). Indeed, if either the truth or the wellbeing of others is at stake, the righteous will willingly and happily lose out on personal (even financial) gain.
Even a cursory glance at the description of the life of those who “sojourn” and “dwell” in the presence of God reveals the sacrifice and rigour involved. Only an individual who deliberately and consistently strives for these things could attain and maintain such a way of life. We should therefore be careful not to glibly assume that we have (or even want) close communion with God, as the cost involved may be more than we are willing to pay (see Luke 14:25-33). Therefore, we can profitably ask (and keep asking) ourselves the question which the writer here poses: “What kind of person can and will maintain close communion with God?” The simple answer: the one for whom the privilege, honour, and blessing of being in God’s presence surpasses beyond measure the sacrifices which it entails.
PRAYER
Lord, I am thankful that the foundation of my relationship with you is not based on my past, present or future righteousness—if that were the case there would be no hope for me. Instead, the provision you have made through your son, Jesus Christ, the true Tabernacle/Temple (John 1:14; 2:19) means that I do not have to pretend to have a righteousness of my own.
I confess that I often live as if the grace and mercy which guarantees my salvation, gives me license to live as I please; to live as if my self-centred thinking and selfish conduct do not matter. Lord, I see in my own heart self-centredness and bitterness, which manifests in caustic speech and conduct, especially towards my wife and those closest to me. I am so far from blamelessness that it hurts to consider. This psalm is a helpful reminder that the most significant cost to my selfish living is the inability to remain in and enjoy your presence.
Lord, I want to be genuinely righteous: in my heart, in my home, in my fellowship, in the workplace and in the world. Please continue to fashion my life according to your priorities so that with increasing consistency I can sojourn and dwell with you. I am thankful that righteous living as this psalm describes is not unrealistically idealistic; instead through your Spirit I am empowered “to will and to work for [your] good pleasure” (Philippians 2:12-13).
[1] It is instructive to read Psalm 15 in conjunction with Psalm 1. Psalm 1 speaks to the basis of righteousness—the diligent study of God’s word—whereas Psalm 15 speaks to the internal and external demonstration of that righteousness in day-to-day life.
THURSDAY
Psalm 16
MEDITATION
In Psalm 15 David inquires of the Lord, “Who shall dwell on your holy hill?” (15:1). As someone who dwelled long with God on that holy hill, David states categorically in this psalm: “in your presence there is fullness of joy, at your right hand are pleasures forevermore” (16:11). If Psalm 15 addresses the character and conduct of those who maintain close communion with God, Psalm 16 addresses the blessings which fall on those who practice such communion. Across the psalm David details the nature of the blessings found in communion with God—there are at least five. Leaving aside these details, we will grapple with the foundational truth on which these blessings are based, as revealed in David’s opening words: “You are my Lord, I have no good apart from you” (16:2).
In what sense does David “have no good” apart from God? Is not some goodness to be found outside communion with God? David understands that every external good he has in life (some of which are outlined in subsequent verses) is based on the goodness and generosity of God. He experiences those blessings because God has granted circumstances in which these blessings can be realised. In this sense, apart from God, David cannot experience goodness. But this truth goes much deeper.
It is not merely that God allows David to experience goodness, it is that in comparison to all the external good which God might grant, communion with God is incomparably much better. Given ‘common grace’, every human can experience good because the Lord “makes his sun rise on the evil and the good and sends rain on the righteous and unrighteous” (Matthew 5:45). Those who reject God and those who commune deeply with him experience many of the same external blessings, but they understand and approach them very differently.
Outside of communion with God, one naturally draws their source of goodness from pleasurable externalities (circumstances, relationships, finances, etc.) but such things are notoriously undependable. They are enjoyable as far as they go and for as long as they last, but they are temporal and finite, a fact of which David has first-hand knowledge. Does David enjoy perpetually pleasant relationships with family, friends, court aides and the Israelite population (16:4)? Does David escape all sorrow (16:4)? Does David always perceive his life to be filled with God’s blessings (16:5-6)? Does David always subjectively experience the guiding influence of the Lord (16:7-8)? Even a superficial reading of the psalms (not to mention the OT historical accounts of David’s life) would reveal that this is not the case.
Many of the external blessings of God come and go, they are not permanent. Sometimes we experience blessings alongside trials. At other times, trials loom so large that from our perspective they eclipse any contemporaneous blessings we may also possess. When we root our experience of goodness in things other than God – even in blessings given to us by God – we bind our hope to things which by their nature are insecure, which, at best, ebb and flow. To the one who lives this way there is a sense in which this dynamic is enslaving. If my experience of goodness can, without warning or without reason, be held hostage, then I am subject to the capricious whims of externalities beyond my control.
Having learned to take refuge in God, David is released from this dynamic (16:1). He does not base his hope in temporal externalities, nor does he stake his joy in them and thus he cannot be held hostage by them. This being the case, when, in due course and from time to time, God grants external blessings, he can enjoy them for what they are, blessings from a good and generous God. When, for whatever reason, these external blessings are reduced or removed, his experience of goodness per se is not fundamentally diminished.
As a seasoned worshipper of God, David recognises that communion with God (through his Word, by his Spirit) is the only permanent good anyone can ever have. Even when we are stripped of everything, communion with God is something that no one and nothing can take from us. Indeed, only we control the limits of our communion with God and, ironically, we often give up the privilege of communing with him because we have become mesmerized by temporal and finite externalities. David’s life contrasts starkly with the many believers and unbelievers around him who, in rebellious ignorance, “run after another god” (16:4). Having learned the truth about life, joy, and communion with God, David gives thanks for this central and essential revelation: “You make known to me the path of life” (16:11).
PRAYER
Father, you are the foundational source of goodness, joy, pleasure, provision, and security in this life. In contrast to all other false gods available to me, the only wise, efficacious (not to mention moral) choice is to “choose the LORD”.
Lord, I confess that not only am I attracted to the false gods of this age (money, sex, power), I often “take their name on my lips”, sacrificing the best of what I have for them. Not only is this morally wrong, but it is also foolish because the only lasting good to be found in the world comes from you and from time in your presence. I repent of my choice to believe the lie that false gods will provide for me what only you can.
One of the greatest joys I have is to look back on times of personal trial and distress which you have allowed into my life, only to see that amidst those you have calmed me, given me peace, and provided for me. When I am in my right mind it is impossible to miss the fact that “the lines have fallen for me in pleasant places”.
Father, help me lead a life where I not only see all the good you have provided for me in circumstantial externalities, but where I treasure you most highly, and stake my life and hope in communion with you.
FRIDAY
Psalm 17
MEDITATION
In Psalm 15 David inquires of the Lord, “Who shall dwell on your holy hill?” (15:1). As someone who dwelled long with God on that holy hill, David states categorically in this psalm: “in your presence there is fullness of joy, at your right hand are pleasures forevermore” (16:11). If Psalm 15 addresses the character and conduct of those who maintain close communion with God, Psalm 16 addresses the blessings which fall on those who practice such communion. Across the psalm David details the nature of the blessings found in communion with God—there are at least five. Leaving aside these details, we will grapple with the foundational truth on which these blessings are based, as revealed in David’s opening words: “You are my Lord, I have no good apart from you” (16:2).
In what sense does David “have no good” apart from God? Is not some goodness to be found outside communion with God? David understands that every external good he has in life (some of which are outlined in subsequent verses) is based on the goodness and generosity of God. He experiences those blessings because God has granted circumstances in which these blessings can be realised. In this sense, apart from God, David cannot experience goodness. But this truth goes much deeper.
It is not merely that God allows David to experience goodness, it is that in comparison to all the external good which God might grant, communion with God is incomparably much better. Given ‘common grace’, every human can experience good because the Lord “makes his sun rise on the evil and the good and sends rain on the righteous and unrighteous” (Matthew 5:45). Those who reject God and those who commune deeply with him experience many of the same external blessings, but they understand and approach them very differently.
Outside of communion with God, one naturally draws their source of goodness from pleasurable externalities (circumstances, relationships, finances, etc.) but such things are notoriously undependable. They are enjoyable as far as they go and for as long as they last, but they are temporal and finite, a fact of which David has first-hand knowledge. Does David enjoy perpetually pleasant relationships with family, friends, court aides and the Israelite population (16:4)? Does David escape all sorrow (16:4)? Does David always perceive his life to be filled with God’s blessings (16:5-6)? Does David always subjectively experience the guiding influence of the Lord (16:7-8)? Even a superficial reading of the psalms (not to mention the OT historical accounts of David’s life) would reveal that this is not the case.
Many of the external blessings of God come and go, they are not permanent. Sometimes we experience blessings alongside trials. At other times, trials loom so large that from our perspective they eclipse any contemporaneous blessings we may also possess. When we root our experience of goodness in things other than God – even in blessings given to us by God – we bind our hope to things which by their nature are insecure, which, at best, ebb and flow. To the one who lives this way there is a sense in which this dynamic is enslaving. If my experience of goodness can, without warning or without reason, be held hostage, then I am subject to the capricious whims of externalities beyond my control.
Having learned to take refuge in God, David is released from this dynamic (16:1). He does not base his hope in temporal externalities, nor does he stake his joy in them and thus he cannot be held hostage by them. This being the case, when, in due course and from time to time, God grants external blessings, he can enjoy them for what they are, blessings from a good and generous God. When, for whatever reason, these external blessings are reduced or removed, his experience of goodness per se is not fundamentally diminished.
As a seasoned worshipper of God, David recognises that communion with God (through his Word, by his Spirit) is the only permanent good anyone can ever have. Even when we are stripped of everything, communion with God is something that no one and nothing can take from us. Indeed, only we control the limits of our communion with God and, ironically, we often give up the privilege of communing with him because we have become mesmerized by temporal and finite externalities. David’s life contrasts starkly with the many believers and unbelievers around him who, in rebellious ignorance, “run after another god” (16:4). Having learned the truth about life, joy, and communion with God, David gives thanks for this central and essential revelation: “You make known to me the path of life” (16:11).
PRAYER
Father, you are the foundational source of goodness, joy, pleasure, provision, and security in this life. In contrast to all other false gods available to me, the only wise, efficacious (not to mention moral) choice is to “choose the LORD”.
Lord, I confess that not only am I attracted to the false gods of this age (money, sex, power), I often “take their name on my lips”, sacrificing the best of what I have for them. Not only is this morally wrong, but it is also foolish because the only lasting good to be found in the world comes from you and from time in your presence. I repent of my choice to believe the lie that false gods will provide for me what only you can.
One of the greatest joys I have is to look back on times of personal trial and distress which you have allowed into my life, only to see that amidst those you have calmed me, given me peace, and provided for me. When I am in my right mind it is impossible to miss the fact that “the lines have fallen for me in pleasant places”.
Father, help me lead a life where I not only see all the good you have provided for me in circumstantial externalities, but where I treasure you most highly, and stake my life and hope in communion with you.
SATURDAY
Psalm 18
MEDITATION
Context for this psalm is provided in the superscription: “A psalm of David…who addressed the words of this song to the Lord on the day when the Lord delivered him from the hand of all his enemies, and from the hand of Saul.” David pens this psalm in the aftermath of Saul’s death, the consolidation of his reign over Israel, and his assertion of military dominance over Israel’s enemies. In short, God rescued David from all threats against his life and, in so doing, fulfilled his promise to install him as Israel’s king. As David reflects on the trials he has come through, and the position of privilege he now enjoys, he gives joyful thanks to God. There are many lessons here for us as we consider God as rescuer, however, we will simply note four points.
(1) David recalls the nature of his plight
David’s ascent to the throne of Israel was not uncomplicated, indeed it was fraught with trials and suffering. He experienced a long delay in the fulfilment of God’s promises. We know that “David was thirty years old when he began to reign” (2 Samuel 5:4) and that he cannot have been more than fifteen when he was anointed by Samuel, given his father’s and brother’s treatment of him (1 Samuel 16:11; 17:28). Thus, there was a fifteen-year gap between David’s anointing for the throne and his ascension to it. In those fifteen years it is likely that David went through periods of self-doubt, God-doubt and utter confusion given the undeniable discrepancy between God’s promises and his circumstances. In the intervening years between anointing and ascension David was constantly at war, and on two occasions narrowly evaded assassination by Saul. Following those attempts on his life he lived as an outlaw, under constant threat: “…cords of death encompassed me…torrents of destruction assailed me… cords of Sheol entangled me…the snares of death confronted me (18:4-5).
(2) David recognises God as rescuer
Five times David explicitly notes God’s rescue and deliverance (18:3, 17, 19, 43, 48) but in truth the whole psalm is a reflection on the different aspects of God’s rescue effort on David’s behalf. By reflecting on his dire predicament (18:4-5), God’s concern for him (18:6), and the (metaphorical and literal) saving action of God (18:7-19; 31-45), this psalm is a long mediation on the dynamics of rescue. As David surveys his fifteen-year struggle, he interprets the events through the lens of God’s rescue which illustrates this fundamental aspect of God’s character.
(3) David blesses God
David’s thankfulness for his current circumstances leads him to bless and worship God. Whilst from one perspective this element of thanksgiving is perfectly natural and reasonable, it is rare enough in human experience. Deep in the heart of every human is a preoccupation with the material blessings God provides but a disregard for the one who provides them. Indeed, this is the heart of our sin problem which blocks relationship with God (Romans 1:25; Luke 17:17-18). But by reflecting on the God who rescues and provides circumstantial blessings, David is drawn into further intimacy with him. It is interesting to note that the psalms do not reflect the innumerable (and sometimes glib?) references to the love believers feel for God contained in some modern praise songs. However, David’s reflection on this point drives from his heart the authentic declaration: “I love you, O Lord, my strength” (18:1).
(4) David’s reflections prompt exuberant thankfulness
There is nothing inherently virtuous about lengthy prayers; God is not impressed by mindless repetition or clock-watching “personal bests” (Matthew 6:7). Indeed, as we have seen, in times of desperation, sometimes the most faithful prayers we can muster are terse and to the point (e.g., Psalm 13). That said, in contrast to surrounding psalms, the 50 verses of Psalm 18 stand out as unquestionably long. As David reflects on God’s work in his life as “refuge…[and] shield…” (18:2), and the God who saved him from his enemies (18:3) it provokes within him spontaneous wonder and joy which he cannot but express in thankfulness to God. Dutiful, forced, and inauthentic lengthy prayers are of little value but here we see unstoppable and exuberant spontaneity emerging from reflective mediation on the saving works of God.
What ought we to do with this psalm? David offers a model for relating to God as we reflect on both the micro and macro aspects of God’s rescue effort on our behalf. In truth, those who have entrusted their lives to Christ are beneficiaries of God’s ultimate rescue efforts, which have saved us from a fate we cringe to consider and saved us to a destiny we do not deserve. More than that, as we learn to follow Christ, we see God’s saving hand protect us again and again as we endure and overcome trials of various kinds. David’s model can be applied to both. The questions which follow might help us follow David’s example.
| David’s Example | Macro Rescue | Micro Rescue |
|---|---|---|
| David recalls the nature of his plight | What would your eternal fate be had you not been saved by God? | What were the trials God has brought you through? |
| David recognises God as rescuer | What does God’s rescue through the Gospel reveal about his concern for you? | What does God’s intervention in your trial reveal about his concern for your day-to-day life? |
| David blesses God | What do you want to say to the God who has rescued your life? | What do you want to say to the God who brought you through this trial? |
| David’s reflections prompt exuberant thankfulness | How would focused reflection on God as your ultimate rescuer affect how you feel towards him? | What would focused reflection on the God who rescues you from trials stir within you? |
As we meditate on the present and future, and ultimate and intimate aspects of God’s rescue efforts on our behalf, we can see how the thread of rescue is weaved throughout the totality of our existence. No matter what circumstances I currently experience I am fundamentally a rescued person who, as long as he lives, will see again and again the rescuing hand of God. When my heart dwells long on these things I am drawn to say in truth and in joy…
The Lord lives, and blessed be my rock, and exalted be the God of my salvation…
Psalm 18:46
Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places…
Ephesians 1:3
PRAYER
Lord, you are the God of my salvation and my rescuer. You have saved me from the deserved judgement of God and from a life wasted in rebellion against you. You have included me in your eternal plan for salvation by your grace and mercy; thank you. Time and again you have rescued me from suffering and trials, even when I could not perceive that you were at work. Truly, you are the God who rescues and keeps on rescuing.
Lord, I must confess that just as I am slow to seek your help during times of trial, the thanksgiving I express to you when your rescuing hand lifts me out of trials is paltry and anaemic. Just as I have much to learn about faithful prayer during times of suffering, I have much to learn about thankfulness for your rescue efforts on my behalf. Please help me become more like David who models in this psalm the thankfulness, joy and worship which fits the occasion.
Lord, when I am in the midst of trials and your rescuing hand appears slow to move on my behalf, help me concentrate on the ultimate rescue which you have provided for me in Christ. Despite David’s privileged position in Salvation History, I know more than he did about the rescue effort you were bringing about. Plant those Gospel truths of rescue deep in my heart so that I can be sustained through any and all trials, learning to pray with thankfulness on all occasions because, in truth, there is always something of eternal and life-changing significance to give thanks for.
SUNDAY
Psalm 19
MEDITATION
In this psalm David’s meditation flows through three distinct phases: (1) the revelation of God’s glory through creation; (2) the revelation of God’s glory through the scriptures; and (3) the response of the writer to these revelations of God’s glory. We will view each in turn.
Firstly, the writer is captivated by the dramatic displays which take place daily and nightly in the skies above him. As he wonders at the spectacle of these natural phenomena, he perceives that they communicate something of the creator who installed them: they “declare…[and] proclaim” (19:1); “pour out speech…[and] reveal knowledge” (19:2); “there is no speech, nor are there words whose voice is not heard” (19:3); and “their voice goes out through all the earth, and their words to the end of the world” (19:4). What does such “speech” convey? The vastness and far-reaching nature of the sky’s display speak to the power, beauty, and genius of the created order and in so doing reflect the character of the one who created them. In truth, God has spoken to us through his creation such that…
…what can be known about God is plain to them, because God has shown it to them. For his invisible attributes, namely, his eternal power and divine nature have been clearly perceived, ever since the creation of the world, in the things that have been made.
Romans 1:19-20
Secondly, in addition to God’s self-revelation through creation, which the writer perceives as metaphorical speech, God has literally spoken to us through the scriptures. Consider his description of the scriptures and you will notice that his focus is less on the content of God’s self-disclosure and more on its nature and effects:
Law…perfect…reviving the soul
Testimony…sure…making wise the simple
Precepts…right…rejoicing the heart
Commandment…pure…enlightening the eye
Rules…true and righteous
By them…servant is warned
Keeping them…great reward
It is not uncommon for Christian leaders to lament the apparent apathy of their people towards God’s word expressed through failure to invest time and effort in bible reading and study. Whilst the sentiment is natural and right, the remedy of mere exhortation to read and study more often has little effect beyond heaping guilt on the heart and soul of the believer and perhaps inspiring another short-lived bible reading endeavour. Such exhortations often fail to have the desired effect because they wrongly diagnose the heart of the problem. The root cause of slothfulness in bible reading and study is not lack of willpower or discipline but a failure to perceive the fundamental nature and effects of the scriptures.
One does not need to motivate a lover to consider their beloved, nor must they be exhorted to attend to them. A lover will do these things naturally, with gusto and at great personal cost because they are captivated by the beauty and worth they perceive in the beloved. What the apathetic bible reader needs is not another exhortation to read that for which they have little passion but to be caused to see the beauty and worth of the bible, so their passions ignite. When that happens, they invest the best of themselves and their time in exploring and enjoying the scriptures.
What we need, therefore, is grace and mercy from God that we would perceive his word as it truly is—perfect, sure, right, pure, true, and righteous altogether—and for the power it possesses to revive the soul, make wise the simple, and enlighten the eyes. When we glimpse the truth of the nature and effect of God’s word, then to us God’s self-revelation through the scriptures will be “more desirable than gold…[and] sweeter also than honey” (19:10).
Thirdly, the psalmist reflects on his own sinfulness (19:12-13) and petitions God’s help for faithful meditation in response. His train of thought causes us to reflect on the connection between God’s self-revelation through creation and scripture and our sinfulness. Simply put, one cannot begin to perceive the glory of the creator without becoming extremely aware of one’s own utter inadequacy to respond appropriately. It is not just the sin we can see that stifles such efforts, but the sin in our lives to which we have been blinded. Thus, he finishes with a humble petition that as he perceives the wonder of God through creation and through the scriptures, what takes place in his heart and life would be made worthy (19:14).
Recently my son and I were walking our dog in the Mourne Mountains. Struggling up the rocks and over rough terrain I was sweating, breathing heavy, and by necessity focusing on the ground directly in front of me. Every so often though, I would stop and look down at the undulating valleys below, and up towards the jagged mountain tops above and out across the mist-covered Irish Sea. Words cannot describe the beauty of this place nor can they capture the spontaneous wonder which it evokes. Such an experience is not uniquely Christian; most people would agree that there is something “spiritual” about such naturally occurring beauty. However, it is a uniquely Christian response to view such a spectacle as God’s non-verbal self-revelation which accompanies his verbal self-disclosure in the scriptures. In such moments, I am astounded and humbled that the God of the universe has disclosed himself to me. What should we say in such moments? “Let the words of my mouth and the meditation of my heart be acceptable in your sight, O Lord, my rock and my redeemer” (19:14).
PRAYER
Lord, from the beginning to the end of the scriptures we see that you are a communicating God. You spoke creation into existence and through it revealed yourself to your image bearers. You have disclosed yourself in your word, your true, perfect, sure, and utterly righteous word. Ultimately you stepped into that which you created, finally and fully revealing yourself in the person and work of Jesus Christ (John 1:9). We do not deserve to have been given insight into all this, yet you have made “known to us the mystery of [your] will, according to [your] purpose, which [you] set forth in Christ” (Ephesians 1:8-9). Thank you.
Lord, I confess that my sins, both known and unknown, overt and secret, permeate my life. When I do get glimpses of your glory through your creation and your word, the response I can muster on my own is weak and unfitting. Please bless me with a meditative heart and mind so that what I think and what I say fittingly reflect your glorious self-revelation.
God, I pray for myself, and my family and my fellowship, bless us with insight that we might see your word for what it is, and have the fires of our hearts stoked with passion to give the best of ourselves to it.