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Worship God in Truth, Not Empty Ritual (Psalm 50) | Charles Spurgeon · Reformed Thinking

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Welcome to Reformed Thinking, our space for examining the
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source material that helps us grow in knowledge and godliness.
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This is the deep dive, and today we are opening Charles
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Spurgeon's classic commentary, The Treasury of David.
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We're going to be focusing specifically on the really
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dramatic structure and frankly, the weighty content of Psalm 50.
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Our mission today is to give you a shortcut to understanding this
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incredible Psalm. It lays out God's vision for
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judgment and true spiritual worship in a way that, well, it
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shocked the Israelites of that time, and it should certainly
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challenge us. Today.
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We're going to examine the setting of the divine court, the
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startling futility of empty ritual, and the the severe
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indictment against hypocritical living.
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Let's unpack the source material.
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OK, so Psalm 50 sets a unique tone right from the very start.
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Doesn't begin with a prayer or, you know, historical recounting.
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It opens with this unparalleled forceful summons, establishing a
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divine courtroom drama that Spurgeon describes as just,
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grand and striking. A courtroom drama?
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That's a great way to put it. It really is, yeah.
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And if you look at the very first verse, it details the
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supreme authority of the speaker.
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The source highlights the three glorious names of God used to
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issue this decree. El Elohim and Jehovah.
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Exactly. And this isn't just repetition
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for style, it's a powerful assertion of full triune
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authority. Right El the Almighty speaks of
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his sheer might, Elohim that references him as the only
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perfect and sovereign object of adoration, the Creator and
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Jehovah and Jehovah the self existent one, which speaks of
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the God of covenant and eternal presence.
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So these names aren't just tucked into the middle of the
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verse somewhere. Not at all.
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They are placed right in the forefront.
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Spurging compares it to the full titles of a powerful monarch
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issuing a global decree. It's meant to grant the address
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maximum gravity. So this is a declaration that
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you simply cannot ignore. You can't, and that immediately
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addresses a common misconception, I think.
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How so? Well, when we think of a king
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issuing A decree, they sign it once.
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But here, the source material shows the psalmist is
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underscoring every single aspect of God's rule.
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His might, his person, his relationship to his people.
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All of it. It's an overkill of authority,
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if you will, to make sure everyone is paying attention.
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And this powerful figure, described in verse one, has
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spoken and called the earth from the rising of the sun until the
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going down thereof. And that's key.
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This isn't a regional summons for Judah or Jerusalem, and it's
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so global. This is Jehovah summoning all
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mankind. Spurgeon stressed that this
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confirms God's dominion extends over the entire globe.
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By commanding the East and the West, the absolute extent of the
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Lord's authority is established. It signals that this trial, this
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judgement, is universal in scope.
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Which means that slighting this call, I mean just showing
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indifference to this declaration, becomes an act of
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high provocation. An extremely provocative act.
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Our listener needs to grasp that this isn't an optional hearing.
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This is a mandatory appearance before the ultimate authority.
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Absolutely. And then the location of the
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judges revealed in verse 2, which is just stunning from a
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narrative perspective. Out of Zion, the perfection of
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beauty, God hath shine. Yes.
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And we have to ask, why Zion? It's not the highest mountain or
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the grandest city architecturally.
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Not at all. Zion is referenced here because
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it is the place made perfect in beauty by virtue of God's
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indwelling presence among His chosen people.
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The glory of God is now visible, and it's radiating outward from
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there. So the church, then, the visible
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community of faith that's represented by Zion, It isn't
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meant to be a dark Lantern, you know, hiding the light.
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No, it is supposed to be the Candlestick reflecting divine
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majesty to all nations. So when God shines out of Zion,
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he is revealing Himself using the witness of his gathered
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people. And this leads us to the solemn
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anticipation described in verse 3.
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The appearance is not quiet. It's not subtle.
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Our God shall come and shall not keep silence.
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Right. And Spurgeon's note here is
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fascinating because it contrasts the judge's current action with
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his past character. God had been silent.
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For a long time. For a very long time, impatience
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allowing the wicked and the formalist to continue their
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practices unchecked. But that period of
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long-suffering is now over. He comes now to speak, to accuse
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and to judge. He is breaking the great
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silence. That silence ending is a
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terrifying moment, isn't it? It's hard to wrap your head
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around a judge who sits silently for so long.
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So what does the source material suggest about why God kept
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silence in the 1st place before he breaks it in this this
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dramatic fashion? Well, the silence reflects his
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long-suffering, yes, but it also reflects A purposeful patience
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that, as we'll see later, the wicked completely
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misinterpreted. But for now, what matters is the
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manner of his coming. It is attended by these physical
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manifestations that are described as the attendance of
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justice. A fire shall devour before him,
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and it shall be very tempestuous round about him.
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The atmosphere is just incredibly severe.
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The fire is the emblem of justice and action, consuming
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everything that opposes holiness.
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And The Tempest is a token of overwhelming might.
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This isn't a gentle meeting. No, this is a courtroom under
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immediate high tension. It's so.
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Severe, in fact, that spurgeon immediately draws a parallel to
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the New Testament. He does, specifically to the
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Second Thessalonians 1.7 to 8, where the Lord Jesus is revealed
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in flaming fire, taking vengeance on them that know not
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God. So this tribunal, whether you
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see it as the final judgment or a temporal prophetic judgment on
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Israel, it demands solemn silence from every observer.
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It does, because the judge is accompanied by the instruments
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of his wrath. And of course, a scene like this
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needs witnesses, so in verse 4, the court expands dramatically.
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Yes, the whole universe is summoned.
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He shall call to the heavens from above and to the earth.
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What does that mean practically? It means angels and men, the
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upper and lower worlds, are called to witness the solemn
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scene, But they aren't just observers.
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They're there to testify. They're there to testify to the
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truth, the divine pleading, and confess the justice of the
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divine utterance. It creates this powerful,
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inescapable legal setting. The guilty have no legitimate
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appeal because the entire universe.
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The heavens and the earth, who have seen all their actions.
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Stand as witnesses against them. No one can claim ignorance of
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the standard or, you know, unfairness in the verdict.
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Precisely. And what is the immediate
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striking purpose of this grand summons?
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Verse 4 continues. That he may judge his people.
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And that is truly arresting. Judgement doesn't start with the
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gentiles of the nations it. Begins at home.
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It begins with the visible church, those who profess the
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name of God. Spurgeon describes the trial of
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the professing people of God as an an awful ceremonial, and we
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have to clarify that word for modern listener awful here
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doesn't mean bad or disappointing, it means full of
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awe. Or finely grand, majestic.
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This is the moment the Lord will discern between His nominal and
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His real people. This is a critical theological
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point and it's aligned with the Westminster Confession, right?
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The visible church contains both believers and non believers.
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The wheat and the tares, yes. So this judgement is the moment
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of infallible separation. And it happens in open court
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before the entire assembled universe, ensuring that the
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searching quality of the judgment cannot possibly be
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evaded. This separation is then
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formalized in the command of verse 5.
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Gather my Saints together unto me.
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This is the mandate given to swift winged messengers, the
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command to separate the precious from the vial.
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All who profess to be Saints are gathered before the throne.
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But the word itself will search and try the whole group.
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It will ensuring the false are convicted and the true are
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revealed. So what's the test?
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How are the true Saints identity?
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The grand test is given immediately those that have made
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a covenant with me by sacrifice. OK, this feels like the hinge of
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the entire first section. We really need to dissect this
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phrase. We do because it governs the
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whole Psalm. Historically, the covenant with
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God was ratified by the slaying of victims, symbolized by all
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the Old Testament rituals. But Spurgeon clarifies, this
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points way beyond the blood of animals.
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It does. There are two aspects here.
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The outward form and the inward reality, the righteous accept
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this covenant with true faith in the great propitiatory
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sacrifice. OK, let's pause there for a
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quick clarification on that technical theological term
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propitiatory for our listener who might be, you know, driving
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or cooking dinner. What does that mean in this
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context? It is the action that satisfies
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God's just wrath against sin. OK, in the Old Testament, the
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animal sacrifices were placeholders or types that
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pointed forward to the ultimate sacrifice of Christ.
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So the person with true faith understood the animal sacrifice
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wasn't valuable in itself. Right.
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It was valuable because it pointed to the substitutionary
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atonement that would satisfy God's justice.
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The pretenders, the formalists, they only perform the outward
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form. They were resting in the
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ceremony, believing the act of slaughtering a Bullock was
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sufficient on its own. Exactly.
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So the gathering of the Saints in verse 5 is consequential.
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It's not just about who shows up.
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It's about who truly belongs. Right.
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Christ will own and acknowledge only those who have truly taken
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hold of His covenant through faith while on earth.
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That external covenant sign without the internal reality of
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faith and sanctification is it's worthless in the judgement.
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And finally, verse 6 gives the reason for the absolute
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infallible correctness of this judgement.
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For God is judge himself, no? Deputy.
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No deputy, no fallible human authority sits on the Great
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White Throne. The Lord, the all discerning
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one, will not be misled, unlike the priests, old, or even church
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leaders of today who can be readily deceived by an outward
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appearance. And the celestial intelligences,
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the angels, the spirits of just men, made perfect, they will
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declare his righteousness. They will marvel at the
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exactness of the severance between the true and the false.
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This is why the Psalmist inserts the word sela here, which we so
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often just skip over in modern reading.
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But if we honor that instruction, that SELA, we have
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to pause 'cause and consider the immense gravity of what was just
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discussed. We have the threefold name of
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God, the universal summons, the fire and Tempest of justice, and
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the entire universe gathered to witness the separation of the
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visible church. It's it's a huge scene.
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The central take away from this first section is this.
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The judgement is not a hidden internal affair.
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No, it is an open universal court where the standard for
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acceptance is the spiritual reality of faith in the covenant
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sacrifice, not the outward performance of ritual.
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It is a terrifying standard and it forces self examination.
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So, having established the terror and majesty of the court,
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we transition now to the core charge against Israel, the
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visible professing people of God.
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Right. The atmosphere shifts from
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establishing authority to issuing a specific indictment,
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and this address is targeted squarely at the futility of
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external worship when spiritual faith is absent.
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A critique that applies just as sharply to the visible church in
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every age. In every age, absolutely.
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In verse 7, God speaks directly here.
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All my people and I will speak, O Israel, and I will testify
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against thee. He uses their covenant name,
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Israel. He's using their favorite
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position, their unique relationship, to give weight to
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what he's about to say. He is God enters the scene not
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listening to second hand rumors, but as a direct witness against
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His favored nation. He immediately opens with the
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reminder, I am God, even thy God.
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And this emphasizes their singular position and
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responsibility under the Covenant their very law began
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with. I am the Lord thy God.
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And now the judgment session opens with the same reminder.
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It signals that their unique relationship is what makes them
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so amenable to his searching reproofs.
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And here's the first major surprise for the people of that
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day, detailed in verse 8. God makes it clear He is not
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reproving them for failing and outward rights.
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Which is a stunning statement. I will not reprove thee for thy
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sacrifices, or thy burnt offerings to have been ever
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before me. They likely thought the daily
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sacrifices, the burnt offerings, the whole liturgical system,
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they thought that was everything.
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They were diligent, Spurgeon notes.
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They were probably offering sacrifices with regularity,
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maybe even with some pride. But God clarifies that their
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diligence in outward things was useless because the inner
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sacrifice of heart devotion had been neglected.
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The spiritual worship which they had forgotten is the sole matter
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here. For the Most High, the outward
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form is only precious as a help to the soul.
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Otherwise it is a dead ritual and therefore an abomination
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before the Lord. This sets the stage for a
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dramatic logical refutation. God launches into the sustained
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argument against the absurd notion that he needs or craves
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animal sacrifices. He's exposing the incredibly low
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gross ideal they held of him. As though he were some Pagan
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deity who needed physical sustenance.
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Exactly. In verses 9 through 11, he
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utterly denies the premise that he would need to take Bullock
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out of thy house, nor he goats out of thy folds.
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He mentions the lesser victims the he goats specifically.
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Yes, to rouse their common sense, could the great Creator
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truly find satisfaction or sustenance in these mere animal
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offerings? And the core of the argument is
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his assertion of total ownership for.
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Every beast of the forest is mine, and the cattle upon a
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thousand hills. This is a revolutionary concept
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about sovereignty, even if it sounds a bit quaint to us today.
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The wild beasts, the tamer creatures, they're all his.
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Their cattle were his property already.
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Why should he be beholden to them for a gift?
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And that phrase, the cattle upon a thousand hills, is so often
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quoted, but its original context here is one of almost indignant
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refutation. If you only remember one thing
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about Song 50, it's this. God is not asking for a
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donation. He is asserting ownership of the
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entire inventory. If Spurgeon says God owns the
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cattle on 1000 Hills, what is the revolutionary take away for
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us today, especially when you think about modern church
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budgets or fundraising? It shatters the transactional
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mindset completely. When formalists brought a
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sacrifice, they viewed it as a transaction.
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I give you this, Bullock, and you give me favor or
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forgiveness. And God is saying, wait a
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minute. You're offering me something I
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already own, as if I need it. For modern believers, it means
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our giving, our tithes our service.
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None of it is a transaction to buy God's favor.
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It has to be an act of grateful worship.
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And obedience, acknowledging that the resources were his in
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the 1st place. Anything less is just spiritual
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bankruptcy. Furthermore, verse 11 stresses
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his divine knowledge alongside his possession.
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I know all the fowls of the mountain and the wild beasts of
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the fields are mine. This illustrates A wondrous
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divine knowledge that extends to every single creature he knows
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the secret hiding places in the obscure corners of the world.
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Nothing is outside his vision, his knowledge or his domain.
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Which deepens the absurdity described in verses 12 and 13.
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They are operating under the same primitive ideal as heathens
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regarding their idols, thinking they have to feed or inform
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their God. The rhetorical question is
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almost insulting and how obvious it is.
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If I were hungry, I would not tell thee, for the world is
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mine, and the fullness thereof. He would not turn suppliant to
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his own creatures. And the most pointed question
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Will I eat the flesh of bulls or drink the blood of goats?
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This just exposes the foolishness of anyone who
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believes outward things can gratify God.
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Except insofar as they express faith and love.
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Right Spurgeon stressed that the sacrifices of the law were
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symbolical of higher things. They were accepted only under
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their typical aspect, looking beyond the outward form to the
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spiritual reality. So if the spiritual meaning is
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missing, the ritual is gross and repulsive to the Almighty.
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So if the outward ceremonial is rejected without the internal
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heart, what does God truly accept?
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Verses 14 and 15 present the inspired rubrics, the true
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spiritual offerings that satisfy the courtroom's demand.
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And the first one is Thanksgiving.
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Offer into God Thanksgiving. And Thanksgiving is defined here
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as presenting the outward act, not as a gift that pleases him
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in itself, but as a tribute of pure gratitude.
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This is the substance and soul of sacrifice.
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It's the internal emotion of love, which was acceptable even
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before the legal ceremonials ended.
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The heart of the worshipper must be overflowing with appreciation
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for God's character and work, not dreading A transactional
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obligation. The second true offering is the
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paying of vows. And pay thy vows under the Most
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High. This means paying the promised
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love, the service you covenanted to render, and the loyalty of
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heart you vowed to maintain when you first came to faith.
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Spurgeon is uncompromising here. He is The text explicitly raises
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the question of the vanity of ordinances like baptism or the
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Lord's Supper if that vital godliness and loyalty, that vow,
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is absent from the heart. So it makes us ask ourselves,
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are we keeping the promises we made in the sight of God?
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Do we follow through on our public declaration of faith with
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private and public obedience? The focus is internal fidelity.
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And the third acceptable offering is prayer and call upon
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me in the day of trouble. This is a beautiful contrast.
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God is saying don't bring me a Bullock, bring me your problems.
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It's an acceptable worship because herein is faith
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manifested, and herein is love proven.
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For in the hour of peril, we fly to those we love.
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It's an expression of absolute reliance on him.
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Which is a far more pleasing act of worship than the heartless
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presentation of bullocks and pigots.
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And the result of this true sacrifice of the heart is
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immediate and personal. I will deliver thee, and thou
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shalt glorify me. Deliverance proves the reality
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of the sacrifice of prayer, and the grateful perception of that
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answering mercy glorifies God. As Bergen puts it, the calves of
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the stall might be a vain ablation, but the calves of
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sincere Lips are not. Spiritual worship is the
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essential matter. OK, let's transition
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dramatically now. If the formalists, those who
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kept up a respectable appearance, were rebuked for
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lack of heart devotion, how much more severe is the judgement
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against the manifestly wicked among the visible people?
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The immoral pretenders who actively violate the law.
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Right. And remember, we are still in
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the courtroom. God is not just talking to
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Israel in a field. He is now presenting, you could
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say Exhibit B, against His own people before the whole
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universe. In verse 16, God issues a direct
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challenge to the hypocrite. But unto the wicked God saith,
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What has thou to do to declare my statutes?
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This targets people who were teachers, leaders, or at least
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active professors of faith. They violate the moral law at
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the second table, yet are great sticklers for my ceremonial
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commands, fighting tooth and nail over rituals.
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They dare to teach the law and take my covenant in my mouth
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while profaning it in their lives.
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And the core theological problem, as Spurgeon identifies
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it, is that they use grace as a coverlet for sin.
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They imagine they are sound in faith while being rotten in
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life. Their wickedness disqualifies
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them completely. It does, Spurgeon argued.
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It disinherits them and puts them out of the true succession
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of ministers or professors of the faith.
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They can count up their holy days and fight for externals,
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but they despise the weightier matters of the law.
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Justice, mercy and faithfulness. Their issue is fundamentally a
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hatred of truth, which is addressed in verse 17.
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Seeing thou hatest instruction, and castest my words behind
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thee. So wicked professors are often
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too conceited to be taught of God.
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They hate the instruction which they themselves give to others.
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And that second phrase, casting my words behind thee, is such a
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vigorous image. It means despising them,
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throwing them away as worthless. Or actively putting out of sight
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the parts of God's word they find obnoxious.
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Especially the practical parts, the parts dealing with daily
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duty and responsibility. They might love the parts about
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salvation in heaven, but they abhor the commandments related
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to morality and how to treat their neighbor.
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They rest the scriptures to their own destruction.
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They often disembowel texts of their plain meanings just to
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suit their lifestyle. And it's an I'll sign when a
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person cannot look a plain scripture in the face without
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trying to make it mean something less condemnatory of their sins.
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If the spirit of the covenant does not regulate their daily
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lives, they have no right to use the covenant promises in their
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mouth. And then the judge lays
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righteousness to the plummet, detailing the moral sins in
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verse 18. This demonstrates that no amount
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of theological accuracy can cover dishonesty and license.
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The first specific charge is theft and complicity.
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When thou sawest a thief, then thou consent it's to with him,
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or as some translated dids, run with him.
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Which means excusing others in trickery or even using them to
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do unjust actions, thereby making oneself an accomplice.
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Moral honesty is essential If a person acquiesces in anything
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that is not upright, whether it's business fraud, tax
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evasion, or general deceit, their religion is a lie, even if
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they never miss a Sunday service.
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We see that today in so many subtle ways, don't we?
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Perhaps in sharing misinformation or turning a
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blind eye to unethical practices because they benefit us
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financially or politically. Absolutely.
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Then the second sin detailed is lasciviousness and has been
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partaker with adulterers. This is concealing an unclean
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life under a cloak of piety, and we don't have to commit the ACT
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ourselves to be a partaker. Spurgeon's commentary is
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particularly sharp here. He notes that we partake in this
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evil by smiling at untaste jests, listening to indelicate
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expressions, or conniving at licentious behavior in our
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presence. The text affirms that without
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holiness, no person shall see the Lord.
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These filthy practices, if not purged by the blood of Jesus and
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replaced by a pursuit of holiness, will kindle a fire in
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God's anger that burns to the lowest hell.
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The hypocrite believes his Sunday piety covers his Saturday
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night license, and God is tearing that false covering
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away. The focus then narrows to the
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highly specific vile nature of slander, the sins of the tongue,
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in verses 19 and 20. The man give us thy mouth to
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evil, and thy tongue frameth deceit.
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The act of giving one's mouth to evil implies an unbridled tongue
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throwing off all restraints of God's law.
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But the deceit that's framed is even worse.
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It's a deliberate, calculated slander.
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Yes, the man dexterously elaborates.
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False witness. This isn't just speaking
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thoughtlessly. Spurgeon describes this person
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as manufacturing false weaving them meticulously in his loom.
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And then retailing his destructive wares.
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Exactly. If we translate that to today,
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this is targeted character assassination.
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This is carefully curated social media outrage manufacturing
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narratives to destroy a reputation.
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It's not a heated argument, it's premeditated defamation.
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And then comes the extreme, heartbreaking example of this
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malice. Thou, citizen, speakest against
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thy brother, though slanderous line own mother's son.
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He is so devoted to defamation that he makes it his meat.
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He sits down to study and resolve upon it, even against
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his nearest kin, his spiritual brother, or even his blood
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brother. Yet this moral monster wraps
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himself in the robe of hypocrisy.
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Maybe he leads Bible studies or teaches children dreaming.
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He is an accepted worshipper. But the source materials is
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clear, God will cast all liars into hell regardless of their
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outward religious observance. They are corrupt in his sight, a
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stench in his nostrils, no matter how eloquently they speak
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of truth or salvation. And this leads us to the
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critical turning point in the indictment, verse 21, which
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explains why the sin ran so rampant among the visible
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church. God's patience was misread.
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Completely misread these things. Hast thou done?
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And I kept silence. The long-suffering of God
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reigned. No swift judgement overthrew the
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Sinner, No bolt of fire struck him down.
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And what was the infamous conclusion the Sinner drew from
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this divine silence? Thou thoughtest that I was all
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together such an one as thyself. They looked at God's patience
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and concluded he was passive, unconcerned, or or just didn't
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care about how they lived. As long as they offered external
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worship, they rudely imagined God was happy.
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As long as they paid their tithes or brought a bullet to
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the altar carrying very little. How they gain the plunder?
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Through theft or slander. This is a profoundly dangerous
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form of self deception. It is.
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It suggests that if judgement doesn't happen instantly, it
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won't happen at all, or that God silently agrees with their
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compromise. They project their own moral
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laxity onto the divine character.
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But the silence shatters. It shatters, but I will reprove
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thee and set them in order. Before thine eyes.
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God breaks the long silence and revealed his mind.
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And he will Marshall their sins in battle array.
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He will put them down item by item, classified and arranged.
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This is one of the most terrifying images in the entire
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Psalm. It is.
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Spurgeon describes this as God putting the sins down in rank
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and file has so many indictments for rebellion.
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The Sinner shall know that though God was silent for a
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while, he was never blind nor deaf.
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This methodical presentation reveals the great difference
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between the Holy judge and the self deceiving Sinner.
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They cannot contend with such an army of their own iniquities
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laid out in perfect divine order.
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As we move to the final verses, we find that the Lord is loath
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to let even the ungodly run headlong into this kind of
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destruction. That's right.
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Verse 22 issues an urgent entreaty.
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Now consider this. Take these truths to heart.
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You that forget God? And this applies equally to both
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types of sinners previously reviewed.
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Yes, the empty formalists who lack heart devotion and the
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immoral pretenders who actively violated the moral law.
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They must consider their unaccepted state and repent of
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their iniquities. This is a call to serious,
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immediate reflection. The time for the transactional
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sacrifice and the hypocritical lifestyle is over.
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The time for consideration and repentance is now.
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And this entreaty is followed immediately by a terrifying
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warning of destruction, just to make sure the audience grasps
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the urgency. Lest I tear you in pieces as the
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lion rinse his prey, and there be none to deliver.
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That metaphor conveys complete, painful and humiliating
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destruction. It does.
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It warns those who reject the mediator, those who ignore the
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spiritual covenant and insist on their own methods, that in the
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day of wrath they will sorely need one to plead for them.
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And none will be near. The language is visceral.
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It describes a power that utterly consumes its victim.
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And against this backdrop of failed sacrifices and imminent
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judgment, verse 23 counter positions the accepted spiritual
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response. Whoso offereth praise glorifieth
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me. Praise is confirmed as the best
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sacrifice, the music that Jehovah delights in.
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It is a work that exalts God, displaying the trophy of His
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goodness. When we offer praise, sincere,
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loving gratitude from a renewed mind, God is honored.
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He is not glorified by the doubts and fears of His people,
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but by their praise, which is an outflow of sincere hearts and
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grateful acknowledgement of His sovereignty and grace.
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And this isn't just singing songs, it's an intellectual and
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spiritual acknowledgement of God's worth.
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Yes, but the Psalm immediately anchors this spiritual feeling
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and practical life. The final statement links
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spiritual worship and practical life.
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And to him that order with his conversation or right will I
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show the salvation of God. And this is a crucial Reformed
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doctrinal point that we need to clarify for our listener.
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OK, this ordering of conversation or right, this holy
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living is the choice evidence of salvation.
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It is emphatically not the cause of it.
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Right, that's a key distinction. The person who orders his
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conversation to write is one who submits his whole way, his
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entire manner of life, to divine guidance and is careful to honor
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God in his daily actions. He needs salvation, because the
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best ordering of life cannot save us from the judgement of
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verse 22. Exactly.
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But that salvation he shall have being made experimentally to
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know the Lord's deliverance. The blessing is promised not to
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empty ceremonies, not to unpurified lips.
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But to grateful hearts and holy, orderly lives.
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And the two types of sacrifice, praise and an ordered life, are
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interconnected. You cannot offer the true
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sacrifice of praise in verse 23 without the obedience demanded
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by the second part of the verse. You must live in a way that
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aligns with the God you are praising.
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The ultimate synthesis of Psalm 50 is that true worship today
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and always, is spiritual. God desires the integrity of the
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heart. And that scene in both gratitude
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toward him, the sacrifices related to the first table of
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the law focused on God, and moral honesty toward our
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neighbor. Which covers the precepts of the
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second table focused on man. The entire visible Church is
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judged by whether it validates the entire law as a whole, both
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tables through heartfelt faith. The one great lesson is this.
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If you honor the visible sign, like a sacrifice or a religious
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ordinance, while neglecting the spiritual reality, faith, love,
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obedience, you are treating God as a hungry idol in need of
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food. Not as the sovereign Lord of the
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universe who owns all things. So our source material presents
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a stark alternative for you, the listener.
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You face one of two orders, either having your sins
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methodized and set an order against you in the Day of
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Judgement, like an army ready for battle.
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Or ordering your life correctly now, resulting in the clear
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revelation of the salvation of God.
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Which order characterizes your life today?
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The profound question raised by this Psalm is whether our
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adherence to the covenant is a matter of convenient outward
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ritual or a radical inward relationship that transforms our
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obedience, our finances, and even our speech.
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The deep dive encourages you to take this moment of
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consideration seriously and reflect on the implications of
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Psalm 50 for your own walk. Thank you for joining us for
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this deep dive into Spurgeon's Treasury of David.