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Psalm 3: The Lord My Shield | Charles Spurgeon · Reformed Thinking

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Welcome to the deep dive presented by Reform Thinking.
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Today we're shifting gears a bit, moving from those broader
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surveys of whole books. We're going to 0 in really focus
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intensely on just one short Psalm, Psalm 3.
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But it's incredibly powerful. Yeah, this is definitely a deep
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dive with a laser focus. We're looking at a a pretty
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concentrated set of resources, historical background,
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structural analysis, theology, all centered on this one song of
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David. And the sources we're using are
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quite specific, quite rich. The idea, our mission, if you
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like, is to get a quick but solid grasp on why the song was
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written. You know the circumstances and
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also appreciate how its structure helps us understand it
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and then pull out the key theological truths.
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And it's worth noting right up front, the sources we have make
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a very clear declaration about the theology here, especially
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that final verse. Yes, they state pretty directly
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that it represents, well, the absolute core of a particular
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theological stream. It's called the sum and
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substance of Calvinistic doctrine.
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Exactly. So getting a handle on this
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Psalm, which David wrote in, you know, a moment of deep crisis,
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it's almost like a shortcut to understanding a really major
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essential biblical teaching. OK, so let's dive in.
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Where do the sources suggest we start?
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They start, logically enough, by setting the stage, really
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painting the picture of David's utter desperation at this point.
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Right, And the first thing we see is the Psalms title.
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It gives us that immediate context.
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The source is called a most valuable key.
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It says a Psalm of David when he fled from Absalom, his son.
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Just that one sentence. It tells you volumes, doesn't
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it? This isn't David the triumphant
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king. No, not David the joyful
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worshipper either. This is David the the broken
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Father, Dave the fugitive king. It throws us right into that
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story in Second Samuel 15. It's one of the saddest bits of
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David's life, really. It is the source has really
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detailed this moment. It's a desperate flight from his
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own palace, often mentioned is happening, You know, in the dead
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of the night. This wasn't some orderly
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retreat. No, not at all.
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And the logistics, just the basic facts of the flight, they
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really highlight how vulnerable he was.
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He crosses the brook. Kedron.
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Right, that little stream. He leaves with just a few
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faithful followers, a small, probably exhausted group hiding
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themselves from the the fury of his rebellious son.
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When you picture it, the king of Israel, you know, covered in
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shame, sneaking away from his own capital city, crossing a
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muddy little brook in the dark, it just sets a scene of complete
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humiliation. And the source of the
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opposition, that's what makes this crisis, this particular 1,
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so hard to bear, isn't. It absolutely.
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It wasn't a foreign enemy like the Philistines this time.
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This was This was an uprising LED from within his own family.
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The like betrayal, it must have cut David right to the core.
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His own son, Absalom. The sources describe him as
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David's darling. Yeah, his favorite, perhaps, and
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he's the one heading in the revolt.
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The sources talk about David being heartbroken.
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Absalom. He was charismatic, sure, but
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also described as a silly, giddy young fellow.
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Yet somehow he managed to draw massive support.
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Frighteningly strong, the conspiracy.
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The sources confirm it. The people increase continually
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with Absalom. Meanwhile, David's loyal
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followers, they're dwindling. Imagine watching that happen.
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Your own generals, your soldiers deserting you, the people you
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ruled, the people you felt you'd so many ways obliged, you know,
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through years of faithful rule. And they choose this, this
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foolish young rebel, instead over stability over you.
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It's a wonder of woe, as one source puts it.
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And the treachery reached right into his closest circle.
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The sources point to one specific figure whose betrayal
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was almost a fatal blow. I hit a fell.
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I hit a fell yes. Was he exactly?
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Why was his defection such a disaster?
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Think of him as like David's chief strategist or Prime
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Minister, a wise counselor, the sources say.
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His advice was considered almost like an Oracle of God.
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That's how highly regarded you were.
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So losing him wasn't just losing one man.
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Well, not at all. It was losing institutional
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knowledge, strategic brilliance. David himself laments it that a
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hit, a fell, this trusted source of wisdom hath forsaken me.
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It signals A broader collapse, doesn't it, if he's gone?
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Exactly. It implied that David's other
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faithful counselors have turned their backs, or at least they
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were starting to waver. When a king loses that kind of
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core support, that intellectual and strategic backing, his
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situation is genuinely desperate.
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The whole system is crumbling around him.
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And then, as if that wasn't enough, you see these other
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enemies sort of circling like vultures, emboldened by his
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weakness. Yeah, that's where she made
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comes in. He's a miter character, maybe in
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the grand scheme. It's significant here.
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Very significant. The fact that he felt bold
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enough to just walk up to the fleeing king, curse him, swear
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at him to his very face, it shows how widespread the
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perception was that David was finished, utterly abandoned.
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The sure number of people supporting Absalom gave guys
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like Shamani the green light to just unload their personal
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hatreds, right, Without any fear of consequence.
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Precisely, and the sheer volume of opposition we're talking 10s
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of thousands who had set themselves against him
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roundabout. That sheer weight, physical and
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emotional, is what prompts David's cry in the very first
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verse. Lord, how are they increased
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that trouble me? It's a cry of being overwhelmed.
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OK, before we get into the Psalm itself, maybe we should just
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touch on the titles again briefly, since we're using it to
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set the scene. This Croatian of authority comes
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up right? Who put them there?
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Can we trust them? Yeah.
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The sources are upfront about the ambiguity.
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Nobody knows for sure who invented or placed the titles.
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There are theories, of course. Some critics suggest they were
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added much later, maybe by someone like Ezra during the,
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you know, post exilic period when the scriptures were being
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compiled. But others argue they seem to be
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much earlier, maybe coeval or nearly so, with the respective
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psalms themselves running close to the time of the song.
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But whatever the precise origin, the historical and theological
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weight behind accepting them is pretty strong.
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How so? Well, historically they've been
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accepted from time immemorial. Think about the early church
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fathers, Augustine, Theodore, it they explicitly saw the titles
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as a part of the inspired text gave them canonical authority.
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And the Jewish tradition still uses them.
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Still chance them, yes, and practically speaking, the
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consensus is that these titles are just an incredibly valuable
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key to understanding the general subject or history of a Psalm.
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And specifically for Psalm 3, the history in the title just
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fits perfectly with the emotion and the content of the song
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itself, doesn't it? Exactly.
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It fits like a glove. It really is the necessary lens
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for reading the rest of the text #hashtag 2, the structure of the
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Sacred Song, and Davidde complaint.
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Okay, so let's turn to the structure of this sacred song.
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It's short, only 8 verses, but it packs a theological punch.
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We should probably start with the name the Hebrews used, Miss
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Moore. Right, Miss Moore.
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That's the Hebrew word we translate as Psalm, and its
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literal meaning is quite striking when you think about it
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in terms of prayer means pruning or cutting off superfluous
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twigs. Pruning like trimming a plant.
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Exactly. It refers to songs made of short
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sentences where many superfluous words are put away, getting rid
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of the unnecessary stuff. That imagery, it makes you think
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David's distress forced him into a kind of spiritual efficiency,
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doesn't it? Like when he cried out, there
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was no time for fancy words or elaborate poetry.
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He had to get straight to the point.
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Yeah, the pruning becomes almost a a spiritual consequence of the
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intense pressure he's under. One of the old writers cited in
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our sources picked up on exactly that.
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The idea is that when a believer is in sore trouble, their prayer
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just naturally gets prone of all luxuriance of wordy speeches.
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It favors brevity, intensity, focus.
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So the structure itself reflects his psychological state.
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He's running for his life. The prayer has to be urgent,
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focused. Precisely.
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And this urgent song? It's laid out with remarkable
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clarity. Our sources point to 4 distinct
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sections, almost like a mini sermon, creating this flow from
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complaint to confidence. 2 verses for each part.
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OK, what are those four parts? It helps track David's emotional
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journey, you know, from despair towards deliverance.
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The source material mentions this idea of a Psalm having the
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unity of a bundle of arrows, not just a single shaft.
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So the parts are verses one and two.
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That is David complaining to God about his enemies laying out the
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problem. OK, 2.
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Verses 3 and 4 then he pivots, declaring his confidence in the
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Lord. 3 Verses 5 and 6 singing about his safety, specifically
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his ability to sleep. And finally 4.
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Verses 7 and 8 where he's strengthening himself for the
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future conflict, calling on God to act.
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That's a very clear progression. Now, we talked about the sheer
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number of enemies in verse one, but verse 2, that contains the
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real core of the crisis, doesn't it?
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The sources call it the bitterest complaint.
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Yes, because it reveals the physical threat, terrible as it
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was, was actually over shattered by his spiritual attack.
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What was that? The most dangerous weapon his
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enemies used wasn't the sword, it was the suggestion, the
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whisper, the outright claim. There is no help for him in God.
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That cuts deep. David Baby handled the shame of
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running, losing his Kingdom, his friends betraying him.
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But this idea that his God had abandoned him, that was the
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intolerable assault. And what makes it sting even
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more is the background. His enemies weren't just making
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this up out of thin air, were they?
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No, and that's the tragic part, dated new.
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Deep down, he'd given them some ground for this exclamation.
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His terrible sin with Bathsheba, the murder of Uriah, that
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history was now being thrown back in his face.
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So they're basically saying, look at the mess you're in, it
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proves God's finished with you. Exactly.
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God hath forsaken thee, left thee to your fate.
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Your consequences are the proof it's twisting the knife.
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Our source material really emphasizes the weight of this
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specific kind of trial. It calls it the worst thing a
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believer can face. It does.
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It describes it as the most bitter of all afflictions.
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The sources go so far as to say that if you could take all
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earthly suffering, all heavenly trials, all the temptations from
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hell itself, and kind of mix and press them together, they would
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not make a trial so terrible as this one.
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Fear, the fear that there's no help for us in God.
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That infernal suggestion was the unkindest cut of all.
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So David's deepest pain wasn't losing the throne, it was this
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attack on his personal assurance of God's grace.
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Absolutely. And right after that devastating
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spiritual attack in verse 2, we get the first sailor.
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Yeah, it's placed so strategically there, it forces
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you, the reader, the listener, to just sit with the weight of
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that enemy taunt for a moment before David makes his move
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towards faith. It's like the heart has to stop
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before it can pivot. And pivot he does.
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Right after releasing that complaint, David makes that
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spiritual turn in verse three. He starts affirming his
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confidence in God. He recognizes this divine trio
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of mercies that God is actively supplying, even while he's
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walking in disgrace. A trio of mercies.
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OK, what are they? They sound like a complete
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spiritual defense system directly countering this shame
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and danger he's in. They are the first.
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Mercy is defense for the defenseless.
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God is a shield for me. A shield makes sense.
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But it's more than just a standard shield, the sources
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point out. The Hebrew word here suggests A
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buckler roundabout, something that completely encircles you.
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Total protection. So not just blocking attacks
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from the front. No, it's designed to block
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everything, the fiery darts of Satan from beneath, the storms
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of trials from above. And crucially, it speaks peace
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to The Tempest within the breast.
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It's this all-encompassing 360° defense.
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OK, that's powerful. What's the second mercy?
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It sounds like it counters the humiliation he was feeling.
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It does it's glory for the despised.
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God is my glory. My.
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Glory, even when he's fleeing in shame.
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Exactly. He was driven out in contempt
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and scorn, running with his head covered, but he looks to God for
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his real honor. The sources suggest there's
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actually a present glory we can find even in affliction.
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Who's so through fellowship with Christ's sufferings in that
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moment of utter shame, climbing mount all of it, David was, in a
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way being made like unto his Lord.
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He finds his honor not on what people think, but in his
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relationship with God. That shifts the perspective
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entirely. OK.
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And the third mercy, you called it joy for the comfortless.
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Yes, God is the lifter up of mine head.
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Think about it. Yeah, a man fleeing in shame
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like David was. He hangs his head down low in
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sorrow, doesn't he? Sure.
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But David knows God will reverse that posture.
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God will soon lift it up in joy and Thanksgiving.
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He'll exalt him over his enemies.
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It's a divine sequence. Total defense leads to spiritual
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honor, which results in future joy.
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It's a complete turn around. So how does David sort of
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activate this confidence? Verse 4 seems key.
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I cried unto the Lord with my voice.
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Yes, action, prayer. His enemies were loud, remember,
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clamoring, mocking him. So David chooses to lift his
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voice. The sources suggest this vocal
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prayer is like a mighty effort of faith designed to outsour
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them all. So not just a silent thought,
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but an audible cry, right? While silent prayers are
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certainly heard, there's something powerful about vocal
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prayer, especially when facing audible opposition.
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And the result? The assurance that follows.
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He heard me out of his holy hill that.
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Must have been incredibly encouraging.
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Like a sweet cordial for the soul.
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The sources say it confirms that the defense and glory David
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claimed in verse 3 weren't just wishful thinking.
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They were real. And then another.
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Selah. Another.
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Pause. Forcing us to rest, absorb that
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certainty of answered prayer before we move on to the next
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verse. And that next verse, verse 5,
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describes a result that just seems humanly impossible.
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Safety and sleep. I laid me down and slept.
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I awaked. Sleeping soundly while thousands
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are hunting you? That's astounding.
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It really is. Logically, anxiety should have
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kept him wide awake, right? Constantly watching, unable to
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rest. But he slept, And not just any
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sleep, but the sleep of holy confidence.
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The sources make a distinction here, don't they?
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It's not just about being brave. Absolutely.
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They're very clear This isn't just manly courage or some kind
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of natural toughness. It sounds like they're saying
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it's supernatural. That's exactly it.
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This quietude of a man's heart by faith in God is considered a
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higher sort of work than the natural resolution of manly
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courage. It has to be attributed entirely
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to the gracious operation of God's Holy Spirit upholding a
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man above nature. So God gets all the credit.
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For it all the glory, David wasn't sustained by you know,
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better barricades or being extra alert.
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He was sustained by God himself. For the Lord sustained me.
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That's the reason he could sleep.
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And that rest, that spiritual rest, then fuels his
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fearlessness for the fight ahead.
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He wakes up and in verse 6 he basically buckles on his
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spiritual armor. I will not be afraid of 10
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thousands of people that have set themselves against me
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roundabout. And notice he's not naive about
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the threat. He doesn't underestimate them.
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He counts them 10s of thousands. He knows they're cutting set
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themselves against me. But his confidence holds.
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It does because it's built on the defense, the glory, the rest
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that God has already provided. He declares he can dash through
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them, or even just stay among them without being harmed.
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That's confidence born from trusting God's sovereignty, not
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from human bravado. And then he calls on God to act
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in verse 7, using some pretty visceral language for his
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enemies. Very visceral, like wild beasts,
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he cries, Arise, O Lord, basically asking God to
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intervene directly. But then, interestingly, he
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immediately recalls God's past actions.
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He asserts God has already broken their jaws, already
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shattered the teeth of the ungodly.
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Broken their teeth? What does that signify?
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Well, how do enemies like this attack?
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Often with words, Cutting words, detractions and calumnies.
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As the sources put it, words are the teeth of these kinds of
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spiritual enemies, David is saying.
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Their ability to devour him with their lies and accusations is
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already broken. So the believer is facing
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enemies who are, in a spiritual sense, already disarmed.
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Exactly. Their teeth have been dashed
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from their jaws. They are, in reality, vanquished
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foes, even if they're still snarling.
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OK, that brings us to the final verse, verse 8, and our sources
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really highlight this as the theological peak of the song.
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David shifts here, doesn't he? From his personal situation to a
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universal sovereign truth. Yes, it's a crucial shift.
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Verse 8 lays out the explicit doctrine salvation belongeth
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unto the Lord, and our sources don't mince words.
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They call this the great doctrine of the Word of God, and
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specifically the sum and substance of Calvinistic
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doctrine. The sum and substance.
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That's a strong claim. When they say salvation
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belongeth unto the Lord, what's the scope of that ownership?
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It's comprehensive total from first to last in every iota of
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it. That's the language used.
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This doctrine stands as a direct challenge to any idea that
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salvation depends even partly on human effort or merit or free
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will. So it's entirely God's work.
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Entirely the statement defines salvation source as not of man,
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neither by man, but solely of God that show with mercy
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absolute, unilateral divine action.
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The sources even draw that parallel to Jonah's cry from the
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belly of the fish. Ah yes, salvation is of the Lord
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Jonah 2.9. The same core truth declared in
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another moment of desperation. For listeners who might want to
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understand this doctrine more fully, how do the sources
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breakdown that from first to last?
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What specific actions does this attribute solely to God?
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They outline the whole process of saving grace and attribute
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every single step to God, excluding human power and those
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things like 1 election. God choosing his people
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according to his own purpose before the world began calling
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God drawing them to himself by his irresistible grace,
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quickening God, making them spiritually alive by his Spirit,
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bringing a dead soul to life. And for?
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Keep God sustaining them, preserving them by His power
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right to the very end, keeping them secure.
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Wow. So when David says salvation
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belongs to the Lord, he's grounding his assurance entirely
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in God's unchanging actions, not his own ups and downs, his own
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performance. Exactly.
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And that becomes the ultimate answer to that terrible
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spiritual attack back in verse 2 where his enemy sneered.
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There is no help for him in God. Because if salvation is of the
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Lord. Then help is guaranteed.
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Regardless of David's current mess or even his past sins.
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His safety doesn't rest on his ability to hang on, but on God's
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sovereign power and promise to keep his chosen ones.
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It's the bedrock of the doctrine of perseverance, isn't it?
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God preserves his Saints. That makes sense.
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And this massive doctrine of sovereignty, it's then
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reinforced by the second-half of the verse, isn't it?
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That phrase, Thy blessing, is upon thy people.
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Yes, the discriminating blessing, it highlights the
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specificity. This blessing, the saving love,
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this keeping power. It's not just sprayed randomly,
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it's applying to a specific chosen group thy people.
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The sources contrast this don't. They they do.
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The blessing isn't on Egypt or Tyre.
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You know the enemies. It's specifically upon His
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chosen. Thy blood bought thine
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everlastingly, beloved people. The language used to describe
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that blessing is pretty intense in the sources it really.
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Is It's called divine, discriminating, distinguishing,
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eternal, infinite, immutable love.
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It's that kind of love that guarantees David's ultimate
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security. And knowing he belongs to thy
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people, knowing salvation rests entirely on God's unchanging
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character, it gives him the answer to that unspoken
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question, What then shall I fear?
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Precisely the practical outcome of grasping the sovereignty is
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this deep, settled confidence. If God chose you, called you,
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and promises to keep you all the way, then external threats, even
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the worst betrayals, they can't ultimately touch your core
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security. So the doctrine itself provides
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the defense, the glory and the joy that David mentioned
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earlier. Because all three are secured by
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this distinguishing sovereign love.
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We can't really wrap up our look at the structure without talking
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about that mysterious word that appears three times.
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Sayla. Yes, it's a slay.
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It pops up after the complaint in verse 2, after the assurance
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of answered prayer in verse 4, and right at the very end after
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the declaration of God's sovereignty in verse 8.
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It's definitely one of those biblical mysteries, isn't it?
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It shows up 73 times in the Psalms, a few times in Habakkuk
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too. It's generally agreed to be some
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kind of musical or liturgical instruction, but it's exact
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meaning still debated. And the main debate seems to
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revolve around a fascinating tension.
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Does sela mean be quiet or does it mean get louder?
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Exactly. Let's unpack those two main
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interpretations our sources discuss.
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OK, the first one. Silence.
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Right. A large group of scholars thinks
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it means silence or rest, like it's a cue for the singers to
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pause while the instruments harps, liars, whatever played an
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interlude or harmony on their own, a musical break.
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Like a Symphony moment between verses.
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Yeah, and the Septuagint, the Greek translation, renders it as
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diacoma, which seems to refer to a variation or modulation in the
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music. So this view suggests it's a
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moment for quiet reflection, letting the theological truth
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sink in while the music plays. OK, so internal processing, but
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the second interpretation is basically the opposite.
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Completely opposite, other scholars trace it to a Hebrew
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root, meaning to raise or to lift up.
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So under this view, sila is an instruction to the musicians and
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singers to lift up the strain, sing more loudly, pitch the tune
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upon a higher key. Like a spiritual crescendo, A
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Forte marking in the score. Exactly.
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A moment to really belt out the declaration, make it Pierce the
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heavens. And that tension between quiet
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reflection and loud proclamation, It kind of
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reflects how we process deep spiritual truths, doesn't it?
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Sometimes quiet awe, sometimes joyful noise.
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It's interesting, though, that whether it means silence or
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elevation, the sources seem to agree on its basic function
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theologically. Right.
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Regardless of the musical specifics, Sela acts as a
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marker, a note of observation. It demands that the reader or
22:00
singer rust, pause and meditate, stop and really consider the
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weight of what was just said or sung.
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It forces a moment of evaluation, yeah.
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And one source uses this great analogy.
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It suggests SELA reflects a kind of maintenance needed for the
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human heart, that our heartstrings are ever more
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getting out of tune, and Selah is like the instruction to pause
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and get the instrument screwed up again to their proper
22:24
tightness. A spiritual tuning break.
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I like that. Restoring focus and precision.
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And the placement in Psalm 3 really underlines that
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theological weight, doesn't it? Unmistakably, look where they
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fall. After verse 2.
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After that dark complaint, the enemy's taunt, no help in God.
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So pause, feel the darkness, then prepare to receive the
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truth of God as shield in verse 3, after verse 4, after the
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joyful declaration that prayer was heard.
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Selah. Pause again.
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Rest in that assurance. Maybe change the strain to a
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softer air, as one source suggests.
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Let the comfort sink in. And then the final one after
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verse 8. After the absolute peak,
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salvation belongeth unto the Lord.
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Selah. This final pause directs us to
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stop and meditate upon this doctrine of distinguishing
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sovereign love. It demands we fully absorb the
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ultimate theological truth of the entire Psalm.
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Now, this deep dive wouldn't really be complete with it if we
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didn't look at David's experience here through, well, a
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larger lens. Our sources strongly encourage
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reading David as a type, a prophetic foreshadowing of the
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Lord Jesus Christ. Oh, absolutely.
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That perspective is vital for reading the Psalms, especially
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from a reform standpoint. Many expositors point out that
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the Psalms often contain far more of David's Lord than of
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David himself. David's suffering, his flight,
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his eventual victory. They're seen as mirroring
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Christ's own passion, death and resurrection.
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And the historical parallel, it starts right away with the
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geography of David's flight, doesn't it?
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That detail about the Brook Kedron.
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It seems like a small detail, but it's incredibly significant.
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David fled his rebellious people by crossing the brook Kedron.
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Christ, the Ana type. The reality David foreshadowed
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also passed over the Brook Hadron when his own people were
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in rebellion against him. He was heading towards
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Gethsemane, the Mount of Olives, also with just a feeble band of
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followers. So David's path of shame
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literally traces the route Christ would take in his final
24:17
hours of humiliation. It's a striking parallel.
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And that most painful attack David faced, the spiritual
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suggestion that God had abandoned him.
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That finds its ultimate, most profound fulfillment in Christ's
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cry on the cross. Absolutely.
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David's enemies taunted him. There is no help for Him and
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God, but Christ endured that infernal suggestion not just as
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a taunt from enemies, but as a horrifying spiritual reality He
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bore for us. My.
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God, my God, why hast thou forsaken me?
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That cry for David being deserted by men was awful for
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Christ being genuinely deserted by the Father, bearing the full
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weight of our sin, that was the absolute center of his agony.
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It was the curse of the curse, far worse than any human
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betrayal or physical pain. Understanding that gives a whole
24:58
new layer of meaning to verse. 5I laid me down and slept.
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I awaked. How does that connect to Christ?
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Well, the sources really lean into Luther's interpretation
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here that David's sleeping in faith signifies more than just a
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nightly rest. It foreshadows natural death and
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burial. Death as sleep.
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Yes, remember how Christ himself referred to death as sleep?
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Like with Lazarus, the idea is to lessen its terror for
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believers to frame the tomb not as a prison, but as a bed and
25:28
resting place. So David's sleep of faith points
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towards Christ's rest in the grave.
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But then comes the awakening. I awaked.
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That points to the resurrection. It does, but there's a subtle
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linguistic point the sources highlight that makes the
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connection even stronger, especially regarding Christ's
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agency. What's that?
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The Hebrew verb David uses for I awaked is hekazothi.
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Now it can just mean I woke up passively, but the form of the
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word itself can carry a more intensive meaning.
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I caused myself to awake. I roused myself.
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So not just being woken up, but actively waking oneself.
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Exactly. And that, reading, the sources
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argue, more aptly agrees with the resurrection of Christ than
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with the sleep of the body. While David was sustained by God
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and his waking, Christ demonstrated his own divine
26:13
power in rising from the dead. He laid down his life and he
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took it up again. It fulfills the power inherent
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in the God to whom salvation belongs.
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That's a fascinating distinction.
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And finally, David's confidence about God having broken the jaws
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and shattered the teeth of the ungodly.
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That symbolic victory finds its ultimate reality in Christ's
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triumph over sin and Satan. Precisely.
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David's faith sees his enemies as already defeated, their teeth
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broken. Christ's death and resurrection
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accomplished that defeat definitively.
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The believer therefore deals with an enemy, a dragon whose
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power is fundamentally broken. The sources use that image,
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don't they? The dragon.
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Yes, connecting it directly to Christ.
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The dragon lost his sting when he dashed it into the soul of
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Jesus Christ, endured the worst the enemy could throw at him,
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spiritual agony, death itself, precisely to disarm that enemy
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for all who belong to him. The threats, the accusations,
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the temptations to despair, their power to ultimately
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destroy us is gone. David saw the shattered teeth.
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Christ actually did the shattering.
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That really brings our deep dive into Psalm 3, its history, its
27:17
structure, its profound theology to a powerful conclusion.
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You know, what really stands out to me is just the clarity of
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David's journey here, the stark contrast between the absolute
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horror of his situation, the betrayal, the enemies,
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Ahithophel, and the solid holy confidence he arrives at.
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And it's clear that confidence flows directly from that central
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truth in verse 8, God's absolute sovereignty over salvation.
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It really does. And viewing David's very
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personal, very raw experience through the lens of Christ's
27:45
greater suffering and victory just adds so much depth, doesn't
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it? David's ability to find rest in
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the storm, his confidence and eventual vindication.
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These become guaranteed realities for us, the believers,
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because Christ secured them perfectly.
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He crossed Kedron first. He endured the Forsaken as he
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conquered death by his own power.
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So perhaps here's a final thought for you, our listener,
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to reflect on this knowledge, this deep conviction that
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salvation belongs completely to the Lord, that he handles it all
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from first to last, choosing, calling, quickening, keeping.
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It doesn't just offer spiritual peace, it seems it can actually
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enable the physical ability to do what David did, to lie down
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and sleep even when life feels overwhelming, when dangers seem
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to surround you. Yeah, if God truly holds your
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ultimate salvation secure, how does that bedrock assurance of
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His absolute sovereignty shape your confidence and maybe even
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your ability to find rest today? That's a challenging thought to
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rest on. Indeed, until next time, keep
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thinking and keep diving deep into the sources.