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Hillsong This Is Our God Songbook

2009-08-25 - extension: rar - size: 10 MB

Hillsong-- This Is Our God Songbook

Hillsong - This Is Our God - Songbook

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CS Lewis Hated the Psalms - Is this "Mere Christianity"?
CS Lewis - author of Mere Christianity - said some Psalms are "diabolical", (More) CS Lewis - author of Mere Christianity - said some Psalms are "diabolical", "petty", "vulgar", "terrible" and "contemptible". Lewis assumed that the imprecatory Psalms are David's own personal cursings. And thus, Lewis thought that the imprecatory Psalms were "diabolical". After all, the Scripture forbids men to curse. And since the imprecatory Psalms contain cursing, Lewis concluded that these Psalms are "un-Christian". Sadly, Lewis did not see the other option (the imprecatory Psalms are actually Christ cursing his enemies, the reprobate) Christ says, "But these HOSTILE to me, those not desiring me to reign over them, bring them here and EXECUTE THEM BEFORE ME." (Luke 19:27) ...And here's an Article on How we should interpret the Psalms in general... The following quotes below will be interesting to you. They are written by James E Adams (no physical relation to the writer Jay E Adams) and taken from James' book, "War Psalms of the Prince of Peace - Lessons from the Imprecatory Psalms." In the words below (which have been edited and cut back for space sake), Adams explains how he came to see Christ, not David in the Psalms. My favorite part is when he challenges us with, "How you wondered whether the Psalmist's prayers, "May all my enemies be ashamed and dismayed, ... may they perish in disgrace" (6:10, 83:17) are an expression of sinful revenge, as some writers say? Too many sincere Christians rush past such expressions as if shielding their faces from the heat of hatred, quickly moving on to other sections where they find more comfortable language. But is this a proper response to any part of God's Word? Or is it merely a cop-out?" You have got to love that chastising logic! Anyways, here's Adams' full explanation of what he means... "My special interest in the Psalms was sparked by Dr Martyn Lloyd-Jones in the summer of 1969. In his last message at a pastor's conference in PA he said to us: "Look at the Psalmist. Look at some of those imprecatory Psalms. What are they? There is nothing wrong with them. It's just the zeal of the Psalmist. He's grieved and troubled because these people are not honoring God as they should be. That's his supreme concern." Lloyd-Jones's words prompted me to look at the imprecatory Psalms again. As I read them, I was awed by these dramatic prayers for the annihilation of enemies. I gained a deeper appreciation for the Psalms in general, but I remained at a loss about how certain Psalms should be prayed and preached. How could I pray and preach Psalms of vengeance? In the summer of 1983 I began my formal study of them at seminary. I found that many theological disputes spring from the Psalms. One of the most important of them concerns who is speaking the Psalms of imprecation. The title and historical settings of various Psalms help determine the human author, but are these *merely* human words? This is a crucial issue. If David alone is the speaker, what do we do with the "self-righteous" words of the Psalms? Have you ever been puzzled by the Psalms? How are you to understand a prayer from Scripture that says, "Break the teeth of their mouths, O God" (Psalm 58:6) or "Let death take my enemies by surprise; let them go down alive to the grave" (Psalm 55:15)? That's strong language! How you wondered whether the Psalmist's prayers, "May all my enemies be ashamed and dismayed, ... may they perish in disgrace" (6:10,83:17) are an expression of sinful revenge, as some writers say? Too many sincere Christians rush past such expressions as if shielding their faces from the heat of hatred, quickly moving on to other sections where they find more comfortable language. But is this a proper response to any part of God's Word? Or is it merely a cop-out? The problem is bigger than many realize! The more carefully we look at the Psalms, the more we see that the prayers for vengeance are not a handful of side comments. They are not found in just a few isolated places so that we can overlook them and decide that it may not be worth our time to try to understand them. They pervade the book! The question �Who is praying for God to destroy His enemies?� is really the critical issue with the imprecatory Psalms. If *you* were to ask God to destroy your personal enemy, that would be in essence cursing that enemy, and, therefore, sinful. But if the King of Peace asks God to destroy *His* enemies, this is another matter! (Read through Psalms 101 and 18.) So, are the Psalms merely a record of the emotionally charged prayers of individuals who lived thousands of years ago? All Scripture is against such a view. Certainly they are of far greater grandeur and worth than that. But whose prayers are they, really? **Not our own personal prayers.** Have you ever been praying in the words of a Psalm and suddenly found yourself unable to continue? Sometimes the words stop us short! How can I cry before God that "the Lord has dealt with me according to my righteousness"? The Psalmist goes on to say, "according to the cleanness of my hands He has repaid me. For I have kept the ways of Jehovah, and have not wickedly departed from my God. For all His judgments were before me, and I did not turn away His statutes from me.. For I was upright with Him and kept myself from my guilt. And Jehovah has returned to me according to my righteousness, according to the cleanness of my hands before His eyes." (Psalm 18:20-24) These words *cannot* be my words personally or those of anyone I know. We feel uneasy even reading these words aloud, much less making them our prayer to the Lord who knows the sinfulness of our hearts. Or take the words of the passion and crucifixion of Christ found in Psalm 22: "Dogs have encircled Me; a band of spoilers have hemmed Me in, piercing My hands and My feet. I count all My bones; they look, they stare at Me. They divide My garments among them, and they made fall a lot for My clothing." (verses 16-18). Have you ever asked yourself how David wrote this? We are never told that he experienced any of these things, although he did have *other* difficulties. We know from the New Testament that the Lord Jesus made these words His very own during His suffering on earth. But in what sense could David write them? And how much less do these prayers fit *me*! In the same way, when our minds function well and our hearts feel the weight of our sin, to call God to destroy the wicked enemies with the Psalmist causes us to falter. We think, "I am wicked too! How can I use such language as my own?" Can we ask God that our personal enemies would have their "eyes darkened so they cannot see, and their backs be bent forever"? (Psalm 69:23). What fearful words! Should *we* take it upon ourselves to ask God, "Pour out your wrath on them, let your fierce anger overtake them" (Psalm 69:24)? We must come to understand the Psalms as Christ and His apostles understood them. And we do not approach the Psalms without light of help. The Psalter occupied an enormous place in the life of our Lord. He used it as His prayer book in the Jewish synagogue during his whole life. It was His songbook in all the temple festivals. He sang from it after the last supper. Did Jesus simply use the book of Psalms as other Jews of His day did? Have you observed the Lord's personal relationship to the Psalms? He quoted the Psalter nor merely as prophecy. He actually spoke the Psalms as His own words! We especially notice this close identification with the Psalms when we give careful attention to His awesome cries from the cross (Psalms 31:5 and 22:1). His words of anguish, "I am thirsty," echo Psalms 69:21 and 22:15, and His cry of triumph, "It is finished!" reminds us of Psalm 22:31, "He has done it"; (the Septuagint of Psalm 22 uses the same verb that Jesus does.) In His death Jesus quoted the Psalms not as some ancient authority that He adapted for His own use, but as His very own words -- the words of the Lord's Anointed which, as David's Son, He truly was. When we look diligently, we find that the Lord Christ's use of the Psalms as His own words was not peculiar to His time of suffering on the cross. Throughout His ministry He made the words of the Psalms His own. Jesus foretells what *He* will say as the Judge in the final day when He quotes the words of Psalm 6:8, "Then I will tell them plainly, 'I never knew you. Away from me, you evildoers'" (Matt 7:23). He speaks the words of Psalm 35:19 and 69:4 as referring directly to Himself: "They hated me without reason" (John 15:25). (For further instances, compare Matt. 7:23 with Ps. 6:8, Matt. 21:13 with Ps. 118:26, John 13:18 with Ps. 41:9, Matt. 16:27 with Ps. 62.12.) **The Apostles' Witness** How Jesus' apostles regarded His connection to the Psalms is decisive. They were constantly in His company during His ministry, being taught by Him, and afterwards being given special illumination and inspiration for recording His deeds and words (e.g. John 14:26, 15:26, 16:23.) They give clear witness in the gospels to His repeatedly speaking the words of the Psalms as His very own. The apostles and New Testament writers give us further enlightenment in their epistles. Hebrews 10:5-9 is a fascinating case in point: "For this reason, coming into the world, He says, "Sacrifice and offering You did not desire, but You prepared a body for Me. You did not delight in burnt offerings and sacrifices concerning sins." "Then I said, Lo, I come, in the heading of the Book it was written concerning Me, to do Your will, O God." Above, saying, "You did not desire nor were pleased with sacrifice and offering and burnt offerings and sacrifices concerning sins," (which are offered according to the Law), then He said, "Lo, I come to do Your will, O God." (This is a direct quote from the Septuagint version of Ps. 40:6-8) How can we know that Jesus said this? It is nowhere recorded in the gospels as a statement of Jesus'. This exciting passage provides the key to the apostles' understanding of the Psalms. Three times it refers these words to Jesus (verses 5,8,9). It tells us in essence that Christ came into the world speaking the words of the Psalms as His own. Notice a similar instance in Hebrews 2:11-12... "For both the One sanctifying and the ones being sanctified are all of one; for which cause He is not ashamed to call them brothers, saying, "I will announce Your name to My brothers; I will hymn to You in the midst of the assembly." Here again we have words from a Psalm (22:2) attributed to Jesus, though there is never a mention in the gospels of His having spoken these words while on earth. These two passages reflect clearly that the apostles believed Christ is speaking in the Psalms. **The "I" in the Psalms Is Identified** Even in our brief look at the New Testament teaching we see a clear pattern. Further intense investigation bears out that the "I," the author of the Psalms, is Christ Himself. His is the great voice we hear in the Psalms crying out to God the Father. The Spirit of Christ was in the Psalmists, speaking through them centuries before He came to earth as the long-awaited Messiah. There are varying ways in which the Psalms speak of the Christ. In some we hear the Father talking to the Son, such as in Psalm 2:7, "You are my son, today I have become your Father." In others Christ is presented as the Good Shepherd (compare Ps. 23 with John 10). He is the King (Ps. 24), the Second Adam (perfect man - Ps. 1) and the Head of His church (compare Ps. 8 with Heb 2). Christ is Lord of all the Psalms! **The Converse Issue** As we begin to hear the Psalms coming from the lips and heart of the Lord Jesus, a question unfailingly arises concerning the other face of the coin in our experience: not perfection, but guilt! Such a struggle is apparently a common progression in learning. In the seminars where I've had the privilege of assisting others to recognize and preach Christ in the Psalms, it has not been uncommon to hear someone ask reflectively, "What about the Psalms of repentance, then? How are we to understand those?" To answer this objection, allow me to quote one writer. "The lamb under the law was offered for sin and took away the name "guilt" because the guilt of the offerer was transferred to the innocent creature and typically expiated by its blood. Was not this exactly the case, in truth and reality, with the Lamb of God? If from his circumcision to his crucifixion he "bore our sins in his own body," why should it be thought strange, that he should confess them, on our behalf, with his own mouth?" And another writer says, "I am particularly impressed with Psalm 69:5, where the Lord said, "O God, you know my foolishness, and my sins are not hidden from you." For two thousand years no man who has had any respect for his intellect has dared charge our Lord Jesus with sin. But some might ask, "What do you mean when you say our Lord is the speaker in this verse?" Just this - the fact of Calvary is not a sham or mirage. It is an actual fact. Christ making atonement for sin was a reality. The New Testament declares that He who knew no sin was made sin for us that we might be made the righteousness of God in Him. As Christ restored that which He took not away - that is, restored to us a righteousness which we never had - so Christ had to take your sins and mine, your foolishness and mine. These sins became such an integral part of Him that He called them "my sins, and my foolishness." Our Lord was the substitute for the sinner. He had to take the sinner's place and had to take upon Himself all of the sinner's sin. In Isaiah 53 it is written, "Surely he has borne our griefs and carried our sorrows ... and the Lord has laid on him the iniquity of us all." The iniquity of us all was laid upon Christ. He bore our sins "in his body on the tree." Can you understand that? When you do you will understand the mystery of the Gospel." So, how can the sinless Lord Christ pray these prayers for forgiveness? When our Lord Christ "was made sin," it was his taking upon himself the guilt and sin of His people. He intercedes before the Father for our sins. He suffered "the just for the unjust," bearing the wrath of God as if He were the sinner. In the words of the apostle Paul, "God made him who had no sin to be sin for us, so that in him we might become the righteousness of God" (2 Cor 5:21). And surely the prophecy of Isaiah speaks profound truth when it tells us the suffering servant "was numbered with the transgressors"! Before we leave this point let me encourage those of you who are teachers by sharing with you some of the exciting results I've seen from preaching these truths. In the flock to which I minister many of God's people have given thanks for this New Testament view of the Psalms. Apprehending the Psalms as the prayers of the Lord Jesus has broken their hearts in a fresh way over their own sin. One lady said, "Nothing has ever humbled me so much as hearing the voice of my blessed Lord Jesus, the Creator and Sustainer of heaven and earth, cry out in prayer to his Father in the Psalms for deliverance from the agonies that *my* sins brought upon His holy soul." May many more in churches across our land be moved to bow low before our great God and turn in repentance from their sins as we perceive the Psalms in this way! We believe that Jesus, the Second Adam and true man, unceasingly and acceptably mediates for us, the fallen Adams. We believe that the Mouth of the body speaks, and though the body is sinful, Christ Himself never transgressed. His perfect righteousness is the guarantee that He is heard in our defense. The Head performs His loving ministry of pleading unceasingly for the forgiveness of the sins of the body of which we are part. **Christ is praying these Psalms** Hearing Christ speak in the Psalms gives us the key to these strongly worded curses, and we as people of the Book need this understanding in order to correctly handle the word of truth. From our pulpits we who are pastors must firmly maintain that it is only right for the righteous King of Peace to ask God to destroy His enemies. In doing so He affirms the supremacy of God who puts "all enemies under his feet." What a difference it makes in our preaching when we know that these Psalms are not emotional prayers of angry men, but the very war cries of our Prince of Peace! All the enemies of the Lord need to hear these prayers of Christ proclaimed today. They are not the prayers of a careless and compassionless tyrant, but the effectual prayers of the Lamb of God who bore the curse of God for the sins of His people. The wrath of the Psalms must be preached as the wrath of the Lamb of God. God's kingdom is at war! "And I saw Heaven being opened. And, behold! A white horse, and He sitting on it having been called Faithful and True. And He judges and wars in righteousness. And His eyes were as a flame of fire, and on His head many diadems, having a name that had been written, which no one knows except Himself; and having been clothed in a garment which had been dipped in blood. And His name is called The Word of God. And the armies in Heaven followed Him on white horses, being dressed in fine linen, white and pure. And out of His mouth goes forth a sharp sword, that with it He might smite the nations. And He will shepherd them with an iron rod. And He treads the winepress of the wine of the anger and of the wrath of God Almighty." (Rev 19:11-15) The answer to the question, "Who is praying for God to destroy His enemies"? is that Jesus Christ is praying. Jesus is the Messiah -- the Anointed King -- whose throne and dominion are forever (2 Sam 7:16, Psa 89:3,4). Our preaching of the Psalms should reflect that David's Lord and greater Son is Jesus Christ. When we understand that it is this merciful and holy Savior of sinners who is praying, we will no longer be ashamed of these prayers, but rather glory in them. Christ's prayers lead us to give God the honor and trust now because we know that God answers His prayers. Therefore, we are assured that the powers of evil will fall and God alone will reign forever! **Questions for Thought and Discussion** How are the Psalms to be understood as God's very own words? (See Romans 3:2.) Does the Father speak to the Son in the Psalms? Where? (See Hebrews 1:5.) How does Christ use the Psalms in the New Testament? How do the apostles use them in preaching? How can the Psalms that confess guilt be spoken by Christ? In what sense can all the Psalms be seen as Messianic? (See 1 Peter 1:11.) Further study at The Psalms Challenge - to prove none of the Psalms are about David ... http://psalms.pbwiki.com (Less)

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