Category: Devotionals

You are Going to Hear Me Roar: Psalm 76

Psa. 76:1 In Judah God is known;

his name is great in Israel.

Psa. 76:2    His abode has been established in Salem,

his dwelling place in Zion.

Nothing can be more local and quaint than this opening verse, “In Judah God is known”(v1). Though at first glance this psalm may seem very parochial it is anything far from it. It is rightly place within a genre called “battle psalms” recounting God’s victory. This psalm tells us that God is objectively ours.

Ours

These first 6 verses seem local and defensive. God’s earthly residence is under attack. Judah and Israel are under siege. Salem and Zion, God’s abode, are surrounded. This God is actively ours. Most translations miss the poetic nature of the word “abode,” God’s earthly dwelling. In this Psalm abode should better be translated as “den.” God is a protective lion. This is a Lion who will roar if anything harmful comes towards his cubs.

The four personal words Judah, Israel, Salem, and Zion denote a nearness and a tenderness that seems directed to the Lord’s covenant people. The people singing this psalm are praising God for being “theirs.” They are singing of a personal affection and relation.This God can be trusted as being theirs because they point to the miraculous. It is not some metaphorical illustration. Miracles are actual and datable, not picturesque statements of general truth (Kidner, Tyndale Commentary). God can be trusted because he is “ours.” More importantly, he is trustworthy because he is objectively ours.

Objective

The psalm changes from a narrow and local description of God to a God of universal proportions. His objective deliverance, “All the men of war were unable to use their hands,” is a direct reference to Isaiah 37 and God’s objective miracle of rescuing Judah from Sennacherib and his Assyrian Army.

God’s local rescue is a foretaste that He will restore the world to its righteous working order. The psalmist is so convinced of this that he actually uses the past tense verb to describe this beautiful consummation of history. “God arose to establish judgment, to save all the humble of the earth. Selah”(v. 9) The beauty of this verse is that the psalmist is using the past perfect verb tense. God has decisively acted that even future promises of God’s goodness are prophetically declared as already being accomplished. St Paul describes this ability of trusting Jesus’ objective, past action on the cross allows us to live in the “downpayment” or “first fruits” of God’s future glory planned for us.(Rom 8:18,23)

God is objectively and actively ours.

A Prayer:

Gracious Lord, I will receive the cup of salvation,  and call upon the Name of the Lord.  I will pay my vows now in the presence of all his people,  in the courts of the Lord’s house;  even in the midst of thee, O Jerusalem.  Praise the Lord.  Glory be to the Father,  and to the Son,  and to the Holy Ghost;  As it was in the beginning, is now,  and ever shall be, world without end.  Amen.

Dashed Dreams and Resurrection Reality

Psalm 74:1     Why have you rejected us forever, O God?

Why does your anger smolder against the sheep of your pasture?

2       Remember the people you purchased of old,

the tribe of your inheritance, whom you redeemed—

Mount Zion, where you dwelt.

…

22            Rise up, O God, and defend your cause;

remember how fools mock you all day long.

23     Do not ignore the clamor of your adversaries,

the uproar of your enemies, which rises continually.

 

Deafening Silence

“Why have you rejected us forever, O God?”(v1)

Have you ever felt like your dreams were dashed to pieces? The psalmist is recounting in vivid detail his dreams being shattered along with the gates and glory of Jerusalem.

Most commentators place this Psalm somewhere in the vicinity of 587 BC. The palpably real account of the destruction of Jerusalem and the “assembly place” (v.8) is only paralleled in this poetic and descriptive manner in one other place (Lamentations 2:5-9).

Amazing, Ancient Exploits

“But you, O God, are my king from of old.” (v. 12)

Somehow in the midst of this tremendous ordeal, the bard begins to sing of ancient exploits. He recounts the deeds of a  God who has subdued seas, provided for his people plenteously, and rescued his people. Suddenly, the deafening silence is not as terrifying as Asaph once thought it.

Continuous Struggle

Now, in the final verses, Asaph sings of his ordeals and laments the destruction of the Kingdom of Judah, but with less desperation. His “King from of Old” has punched a whole through death and made a way in the desert. The ordeals which once held sway over him and threatened violence are nothing but a shadow. The Psalmists’ enemies can no longer execute violence against him. The fears and threats are only “haunts of violence”(v20). Much as David said centuries before, this Psalmist need not fear death, for death is only a shadow. God, the Shepherd of Israel, has destroyed death by his death on the Cross and His resurrection life.

Not even the death of our dearest dreams can threaten the security we have in our King’s hand.

A Prayer

Almighty God, who in death has destroyed death, resurrect our dreams that we may with full confidence realize that the day and the battle are yours. May we live in the hope of your new creation for your praise and glory, through Jesus Christ. Amen

 

SELAH – A month of rest and reflection in the Psalms Devotional

Psa. 72:20 The prayers of David, the son of Jesse, are ended.

From the 1st of August until the 31st of August we will pause the Psalms Devotional. It will allow us to have a some time of reflection and rest in the Psalms Devotional series.

This  was the final verse of yesterday’s reflection. In the Hebrew Psalter, this is the ending of one of the five “books” within the larger book of Psalms. All of August it is our hope that we will have a ‘Selah’ moment. Selah,  which occurs 71 times in 39 psalms (also in Hab 3:3, 9, 13) remains unexplained. The Greek, where it occurs 92 times, translates it as diapsalma, which means an instrumental interlude.

Often in this modern day and age of noise we feel uncomfortable with silence.

Let us allow God to speak to us during this period of instrumental interlude.

Grace,

Peter Tepper

 

Harmonious Wholeness

Psalm 72 – Harmonious Wholesness

OF SOLOMON.

1 Give the king your justice, O God,

and your righteousness to the royal son!

2 May he judge your people with righteousness,

and your poor with justice!

3 Let the mountains bear prosperity for the people,

and the hills, in righteousness!

4 May he defend the cause of the poor of the people,

give deliverance to the children of the needy,

and crush the oppressor!

…

18 Blessed be the LORD, the God of Israel,

who alone does wondrous things.

19 Blessed be his glorious name forever;

may the whole earth be filled with his glory!

Amen and Amen!

Do you know what your name means? Solomon or “Shelomo” is given his name in 1 Chr 22:9 indicating that Yahweh “will give ‘shalom’ (peace) and quiet to Israel in his days.” Solomon only gives us two Psalms out of the whole Psalter, yet both of them bid us to lift up our eyes as we see the ascended king (Psalm 72) and lift up our eyes as a risen and empowered people (Psalm 127).

The main theme running through this Psalm is that it is an “Accession Psalm.” It is a Psalm which Solomon may have composed when he ascended to the throne of Israel, or perhaps to be sung every year on the anniversary of his enthronement.  The words are moving, poignant and strike a chord at the centre of the human heart – harmonious wholeness. This is what the Hebrew word “shalom” means.

So often in church we “share the peace” with one another. We utter words like “Peace be with you.” But what does peace really mean. What is this peace that Solomon is speaking about? Peppered throughout this passage are the words justice, righteousness, and peace. Solomon upon coming to the throne acknowledges that his world is not rightly ordered, it is not peaceful and it is not harmoniously whole. This is why the Scripture tells us that Solomon’s first prayer was not for riches, fame, or glory, but rather wisdom. He prays for wisdom to discern the right way in which the world should be ordered and how he should seek and dispense justice as part of God’s covenant people.

The language of this Psalm grows to such a crescendo that both Jewish and Christian commentators begin to realize that it cannot be a description of Solomon’s reign alone, but the beginning of the reign of the Messiah. The language is so lofty that it nearly matches the language of Isaiah 11:3b-4:

“He shall not judge by what his eyes see,

or decide disputes by what his ears hear,

but with righteousness he shall judge the poor,

and decide with equity for the meek of the earth;”

Solomon points us to the real, Prince of Peace who takes upon himself our brokenness and lack of peace to bring harmonious wholeness by his self-substitution.

“Now may the Lord of peace himself give you peace at all times in every way.” (2Th. 3:16)

Gravy Train

Psalm 68

TO THE CHOIRMASTER. A PSALM OF DAVID. A SONG.

1 God shall arise, his enemies shall be scattered;

and those who hate him shall flee before him!

…

18 You ascended on high,

leading a host of captives in your train

and receiving gifts among men,

even among the rebellious, that the LORD God may dwell there.

19 Blessed be the Lord,

who daily bears us up;

God is our salvation. Selah

…

34 Ascribe power to God,

whose majesty is over Israel,

and whose power is in the skies.

35 Awesome is God from his sanctuary;

the God of Israel—he is the one who gives power and strength to his people.

Blessed be God!

(Read the whole Psalm 68)

 

The Ark of the Presence

This rushing waterfall of a psalm, some commentators believe (see Kidner, Tyndale Commentary), may have been composed for David’s procession with the ark ‘from the house of Obed-Edom to the city of Dvid with rejoicing’ (2 Sam. 6:12). The opening lines echo of the words with which the ark set out on all its journeys (Num. 10:35), and finds its climax in God’s ascent of ‘the high mount’ which he has chosen for his dwelling.

The  psalm tells the story, firstly, of God’s victorious march from Egypt, with its culmination at Jerusalem (7–18), and, secondly, the power and majesty of his reign seen in the taking His rightful place before his people, the flow of worshippers and the vassals to his footstool (19–31).

The Foreign Raiders

One of the most striking things about this psalm is God is anything but invisible and his enemies are anything but solid. So it is with God’s revealed presences.(v. 2) Hills skip like calve and mountains melt like wax. (Ps 97:5; Ps 29:6). The enemy who once threatening, is now peaceful and subdued. “You ascended on high, leading a host of captives in your train and receiving gifts among men, even among the rebellious,”(v. 18)

The Mount of Glory

This history and prophecy of salvation, set out in Israelite terms, is presented in Ephesians 4:7–16 as a miniature of a far greater ascension, in which Christ led captivity captive, to share out better spoils of victory than these, in the gift (and gifts) of the Spirit. (see Acts 2:33). Consequently in Christian history this has been from early times a psalm for Pentecost – as indeed it was in the Jewish synagogue for the harvest feast of that name, the Feast of Weeks.

 Christ our King has given us gifts, to live lives that “Ascribe power to God,” so that every act of valor, strength, goodness or meaning will declare, “He is the one who gives power and strength to his people.”(v 34, 35)

Freedom from Fear

“Freedom from Fear” by Norman Rockwell

Psalm 64

For the director of music. A psalm of David.

1 Hear me, my God, as I voice my complaint;
protect my life from the threat of the enemy.

2 Hide me from the conspiracy of the wicked,
from the plots of evildoers.
3 They sharpen their tongues like swords
and aim cruel words like deadly arrows.
4 They shoot from ambush at the innocent;
they shoot suddenly, without fear.

5 They encourage each other in evil plans,
they talk about hiding their snares;
they say, “Who will see it?”
6 They plot injustice and say,
“We have devised a perfect plan!”
Surely the human mind and heart are cunning.

7 But God will shoot them with his arrows;
they will suddenly be struck down.
8 He will turn their own tongues against them
and bring them to ruin;
all who see them will shake their heads in scorn.
9 All people will fear;
they will proclaim the works of God
and ponder what he has done.

10 The righteous will rejoice in the Lord
and take refuge in him;
all the upright in heart will glory in him!

The Nature of Fear

“Mister Skinny Legs!” shouts Sophia my 3 and half year old. For the next few minutes her attention will be singly focused on dealing with the large spider in the room. She will not think about anything else, she will not talk about anything else, not will she do anything else until the large spider has been dealt with.

One of the concepts we have most difficulty unpacking in the vocabulary and lexicon of the bible is the word fear. But what do the Scriptures teach about fear? The easisest way to understand what the Biblical meaning of fear is just as Sophia will think of nothing else in her life, do nothing else in her life until that spider in the room is dealt with so humanity has sole focus known as “fear”. So in this Psalm we see that the Psalmist has two very different types of fear. Fear about anything and everything other than God (v 1-8) and then that most liberating fear of all, the fear of God (v 9-10).

Faithless Fears

The first 8 verses of this Psalm deal with David’s fear of enemies, bodily harm, war, and injustice. Then the theme of fear is radically refocused in verses 9-10. David unpacks how fear operates in our life. When anything other than God becomes our main focus, it will have the effect of becoming the most dominating thought in our life. When David does not make God the centre of his thinking, he discovers that other things become the almost obsessive focus of his life. Then in verse 9 we see an exultant transformation and a thoughtful reflection on not only the nature of fear, but the object of fear.

Fear of Nothing But the Loss of You

David finds courage and freedom from fear when the dominant thought of his life is no longer his worries, but rather his God. We hear verses such as those in Proverbs, “The fear of the Lord is the beginning of knowledge, but fools despise wisdom and instruction.”(Provervs 1:7). Other places in Scripture we are praised if we fear the Lord.  “Praise the Lord. Blessed are those who fear the Lord, who find great delight in his commands.”(Psalm 112:1). ‘ David in verse 9 becomes a God-fearer. He makes thoughtful reflection on his deliverance by God the central focus of his life. How much more should we be a people full of the knowledge of the “works of God”(v.9) wrought on the Cross. May it turn into exultation and refuge for us as we reflect on his glorious rescue from the fear of sin and death through Jesus’ wonderful resurrection.

A prayer for the day…

“Most loving Father, whose will it is for us to give thanks for
all things, to fear nothing but the loss of you, and to cast all
our care on you who care for us: Preserve us from faithless
fears and worldly anxieties, that no clouds of this mortal life
may hide from us the light of that love which is immortal,
and which you have manifested to us in your Son Jesus Christ
our Lord; who lives and reigns with you, in the unity of the
Holy Spirit, one God, now and for ever. Amen.” (Collect for the Eighth Sunday After Epiphany)

One Thing Remains

One thing remains

Higher than the mountains that I face

Stronger than the power of the grave

Constant in the trial and the change,

One thing… remains

 

On and on and on and on it goes

It overwhelms and satisfies my soul

And I never, ever, have to be afraid

this one thing.. remains (2x)

 

Your love never fails,

never gives up

never runs out on me (3x)

 

In death, In life, I’m confident and

Covered by, the power of Your great love

My debt is paid, there’s nothing that

Can separate my heart from Your great love

By: Brian Johnson, Jeremy Riddle, Christa Black-Gifford
© 2010 Bethel Music Publishing

This song is a relatively new song and yet it’s theme is ancient. In less than three years of its composition, as a minister I have sung it at more gravesides than I care to remember. Sometimes I have sung it without wavering in tone or pitch. Other times I have been powerless to utter these words of timeless through the tears.

It is a song that is as poignant as it is powerful. We cannot sing these words without hearing Hosea and Paul through the centuries thundering, “Death where is your victory? Death where is your sting?”(1 Cor 15:55; Hos 13:14)

The song strikes a chord at the centre of the human heart. We are frail, we are weak, and our time on this earth is but a breath. “For He knows our frame; [The Lord] remembers that we are but dust.”(Psa. 103:14) Yet we acknowledge that there must be more to life. Death is not the ultimate end or outcome.

Jesus said, “Truly, truly, I say to you, if anyone keeps my word, he will never see death.” (John 8:51). His words have always struck me. Note Our Lord did not say, “Falsely, falsely.” His promise is sure, “Truly, Truly [you] will never see death.”

There is a bond between Christ and His Church that not even death can break. Paul reminds us of this in Romans 8:38-39 “For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord. ”

It is this invincible love that gives us courage to face each day, (“And I never, ever, have to be afraid”). It is this surety that overwhelms us as breakers in the ocean of His love.

“The world desperately needs the courage and the Christ of fearless Christians who know they will never taste death. Be one.” – John Piper

Terrible Beauty

Psalm 50

A PSALM OF ASAPH.

1 The Mighty One, God the LORD,

speaks and summons the earth

from the rising of the sun to its setting.

2 Out of Zion, the perfection of beauty,

God shines forth.

3 Our God comes; he does not keep silence;

before him is a devouring fire,

around him a mighty tempest.

4 He calls to the heavens above

and to the earth, that he may judge his people:

5 “Gather to me my faithful ones,

who made a covenant with me by sacrifice!”

6 The heavens declare his righteousness,

for God himself is judge! Selah

7 “Hear, O my people, and I will speak;

O Israel, I will testify against you.

I am God, your God.

8 Not for your sacrifices do I rebuke you;

your burnt offerings are continually before me.

9 I will not accept a bull from your house

or goats from your folds.

10 For every beast of the forest is mine,

the cattle on a thousand hills.

11 I know all the birds of the hills,

and all that moves in the field is mine.

12 “If I were hungry, I would not tell you,

for the world and its fullness are mine.

13 Do I eat the flesh of bulls

or drink the blood of goats?

14 Offer to God a sacrifice of thanksgiving,

and perform your vows to the Most High,

15 and call upon me in the day of trouble;

I will deliver you, and you shall glorify me.”

Read more of Psalm 50

 

“Surely it was the day of mine espousals”

– George Whitefield, writing on the day of his conversion.

 

Terrible Beauty

This Psalm is a summons to appear as a witness in court. The court is the courtroom of the Universe. The issue that is to be decided is a family dispute, you could almost say it is between a bride and groom. “Gather to me my faithful ones, who made a covenant with me.” (v. 5)

The term, “The Mighty One, God, The Lord” only appears twice in all the scriptures and both times it is a summons to witness. (Josh 22; Psalm 50).

The beautiful groom beckons us, “Out of Zion, the perfection of beauty, God shines forth.”

However we have a tremendous problem.

Tremendous Problem

In this relationship we want to bring to the table more than our partner is brining to the table. Yahweh knows full well this is silly. “The cattle on a thousand hills are mine” (v. 10). You actually can’t give to me what is already mine.

The community of faith at the writing of this Psalms was very keen to worship God, not unlike you and I. Much like them we offer God sacrifices that are often unnecessary. What the Psalmist begs us do is, “Offer to God a sacrifice of thanksgiving, and perform your vows to the Most High,” (v.14).

The only sacrifice that the Lord requires is his people is that that they fulfill their covenant vow to Him.

This tremendous problem scares us. The idea that God would bring judgment seems like a scary concept. However, it soon appears that the judgment scene is not for passing sentence but for bringing truth to light and sinners to repentance.

Terrific Answer

This magnificent husband does not come to bring judgment, but to bear judgment. “You thought that I was one like yourself” (v.21). Often the idea of judgment scares us because we think God is like us. Voltaire jokingly said, “God made man in his image, and we returned the favour.” But this Loyal Love, this Perfect Husband says to his people “I will deliver you” (v.15), “I will show you salvation” (v.23). He is so unlike us that his perfection of beauty is Terrible Beauty.

Faith is this magnificent wedding ring by which we are espoused to Christ. Martin Luther puts it this way:

“Christ and the Soul are one flesh…[I]t follows that all they have becomes theirs in common, as well good things as evil things; so that whatsoever Christ possesses, that the believing soul may take to itself and boast of as its own, and whatever belongs to the soul, that Christ claims as his.”

On the Cross Christ says to us, “All that I have is yours.”

Let us respond to The Lover’s gracious overtures…

Peace, Be Still

Psa. 46

TO THE CHOIRMASTER. OF THE SONS OF KORAH. ACCORDING TO ALAMOTH. A SONG.

1 God is our refuge and strength,

a very present help in trouble.

2 Therefore we will not fear though the earth gives way,

though the mountains be moved into the heart of the sea,

3 though its waters roar and foam,

though the mountains tremble at its swelling. Selah

4 There is a river whose streams make glad the city of God,

the holy habitation of the Most High.

5 God is in the midst of her; she shall not be moved;

God will help her when morning dawns.

6 The nations rage, the kingdoms totter;

he utters his voice, the earth melts.

7 The LORD of hosts is with us;

the God of Jacob is our fortress. Selah

8 Come, behold the works of the LORD,

how he has brought desolations on the earth.

9 He makes wars cease to the end of the earth;

he breaks the bow and shatters the spear;

he burns the chariots with fire.

10 “Be still, and know that I am God.

I will be exalted among the nations,

I will be exalted in the earth!”

11 The LORD of hosts is with us;

the God of Jacob is our fortress. Selah

 

Luther’s battle-hymn, Ein’ feste Burg, took its starting-point from this psalm, catching its indomitable spirit but striking out in new directions. The psalm for its part proclaims the ascendancy of God in one sphere after another: his power over nature (1–3), over the attackers of his city (4–7) and over the whole warring world (8–11). Its robust, defiant tone suggests that it was composed at a time of crisis, which makes the confession of faith doubly impressive.

 

Power over Nature

 

This God who has power over nature, is the one who bids our fears to cease. “Be still!” are the words that Jesus speaks on that tempestuous Lake of Galilee. The wind and the waves recognize the voice- why should they not- it is the same voice that called them into being aeons ago.

 

Power over Human Nature

 

The waters which once threatened the very “heart of the sea” (v. 2) are now a source of joy and strength. “There is a river which makes glad the city of God.” (v. 4).

 

As the wind and waves subside and the calm falls upon the waters with the command “Be still”(v. 10), a very different storm erupts into the hearts of James, and John and Peter. Here in these times of troubles the steadfast fortress, YHWH Tzvaot, the God of Angel Armies (v.11) reminds that it is not enough to be still. We must, “Be still,” and recognize “that [He] is God.”

 

It is this Jesus who can tame the wildest ocean and the wildest heart.

 

“Peace, Be Still” (Mark 4:39)

 

Listen Up, Buddy

Psalm 42

TO THE CHOIRMASTER. A MASKIL OF THE SONS OF KORAH.

1 As a deer pants for flowing streams, so pants my soul for you, O God.

2 My soul thirsts for God, for the living God. When shall I come and appear before God?

3 My tears have been my food day and night, while they say to me all the day long, “Where is your God?”

4 These things I remember, as I pour out my soul: how I would go with the throng and lead them in procession to the house of God with glad shouts and songs of praise, a multitude keeping festival.

5 Why are you cast down, O my soul, and why are you in turmoil within me? Hope in God; for I shall again praise him, my salvation

6 and my God. My soul is cast down within me; therefore I remember you from the land of Jordan and of Hermon, from Mount Mizar.

7 Deep calls to deep at the roar of your waterfalls; all your breakers and your waves have gone over me.

8 By day the LORD commands his steadfast love, and at night his song is with me, a prayer to the God of my life.

9 I say to God, my rock: “Why have you forgotten me? Why do I go mourning because of the oppression of the enemy?”

10 As with a deadly wound in my bones, my adversaries taunt me, while they say to me all the day long, “Where is your God?”

11 Why are you cast down, O my soul, and why are you in turmoil within me? Hope in God; for I shall again praise him, my salvation and my God.

 

Listen up, buddy

“Have you realized that most of your unhappiness in life is due to the fact that you are listening to yourself instead of talking to yourself?” – Martyn Lloyd-Jones (Spiritual Depression, pp 20-21)

One of the prominent emotional conditions in the Psalms is spiritual depression. Martyn Lloyd-Jones wrote a book titled Spiritual Depression and based it on Psalm 42. “Why are you cast down, O my soul, and why are you in turmoil within me?”

The Psalmist admits the reality of his spiritual state, the rut of his condition and the release that God brings.

The Reality

The Psalmist acknowledges that his condition is one of dryness. He gives us the visual imagery of deer and deep desire to drink. This Psalmist is a professional musician who used to be in the employ of the temple court leading festal throngs and joyous processions. Unlike other psalms his condition is not brought on by any gross, unconfessed sin. His condition is just a reality of living in a broken world with a broken soul.

The Rut

The reality of his spiritual depression he admits come from three potential causes. Firstly he experiences a disruption of human community.  He used to be in the Jerusalem, but now due to circumstances unknown to us he I geographically separated from the community he loves. Secondly he suffers disillusionment with the turn of events in his life. The onset of spiritual depression has cause him to question the nature and character of his faith and the nature and character of God. Thirdly he experiences deprivation. What was once a only spiritual condition has now become a physical condition. He cries. He cannot sleep. He cannot eat. “My tears have been my food day and night,” (42:3)

The Response

His response involves is a beautiful pouring out of his soul. He is not simply wallowing. He is processing his pleas before his Redeemer. He then remembers specific covenant moments of God’s loyal love (I remember…how I would go with the throng…to the house of God”(42:4). He then analyses his hopes, Are his deepest hopes in God or in other good things, but not the Ultimate Good. Lastly, he preaches to himself. He resolutely tells himself about grace, time and time again. As part of the artistic community of singers and poets he uses illustrations and language that ring his bell and bring grace to bear on his situation. The imagery of God’s overwhelming, billowing grace is clearly evident in the pictures he paints to himself. This Psalm points to the one who truly said “I thirst” (Ps 42:1; John 19:28). It points to The One whose adversaries taunted in His spiritual depression  saying, “Where is your God” (Psalm 42:10; Matt 27:43).

This surety of grace will give us the boldness just as this Son of Korah had. With determination we can say, “Hope in God, for I shall again praise him.” This professional musician says “I will definitely pick my lyre up again…”