2026 Articles

Throughout history, God's people have desired peace. It is a blessing promised by God, prayed for by His people, and enjoyed by those who walk in the light as He is in the light. Yet there is a growing tendency—even among sincere Christians—to pursue peace in ways God never intended. Difficult conversations are avoided, doctrinal differences are minimized, and sin is often left unaddressed because confronting error is viewed as disruptive to unity or confrontational. The desire for peace is commendable, but when peace is sought at the expense of truth, it ceases to be the peace of God. Scripture consistently teaches that genuine peace is never produced by compromising truth. Rather, peace is the fruit of faithfully walking in it.

The book of Psalms repeatedly presents this relationship between truth, righteousness, God's law, and peace. David wrote, "Great peace have those who love Your law, and nothing causes them to stumble" (Psalm 119:165, NKJV). The promise is striking. Peace is not offered to those who redefine God's law, ignore His commands, or remain silent when truth is challenged. It belongs to those who love His law (Is. 32:17; Prov. 3:1-2). The very thing many assume threatens peace—God's truth—is the source from which true peace flows. He is the "God of peace" (Rom. 15:13) and that peace is fully experienced in the fulness of His truth.

David makes the same connection in Psalm 19:7-8: "The law of the LORD is perfect, converting the soul; The testimony of the LORD is sure, making wise the simple; The statutes of the LORD are right, rejoicing the heart; The commandment of the LORD is pure, enlightening the eyes." God's Word restores, strengthens, rejoices, and enlightens. It never harms those who submit to it. Jesus affirmed this same truth in His prayer to the Father when He said, "Sanctify them by Your truth. Your word is truth" (John 17:17). The closer one draws to God's truth, the closer one draws to the peace that only He can give.

This harmony between truth and peace is beautifully expressed in Psalm 85:10, "Mercy and truth have met together; Righteousness and peace have kissed." These are not competing virtues but companions. God has never required His people to choose between mercy and truth, nor between righteousness and peace. If at any point we believe they are competing against one another, it would do us good to recall the words of Solomon, "Trust in the LORD with all your heart, and lean not on your own understanding" (Prov. 3:5). They exist together because they all proceed from His holy character. Isaiah later wrote, "The work of righteousness will be peace, And the effect of righteousness, quietness and assurance forever" (Isaiah 32:17), while James declared, "Now the fruit of righteousness is sown in peace by those who make peace" (James 3:18). Solomon affirmed the same truth, teaching that peace is found in remembering and keeping God's commandments (Proverbs 3:1–2). Scripture consistently presents peace as the result of righteousness—not as a substitute for it.

This theme appears throughout the Psalms. David declared, "I have chosen the way of truth" (Psalm 119:30). He also confessed, "Through Your precepts I get understanding; Therefore I hate every false way" (Psalm 119:104). The righteous man of Psalm 1 delights in the law of the Lord, while Psalm 15 describes the citizen of God's holy hill as one "who speaks the truth in his heart" (Psalm 15:2). Over and over, the Psalms remind us that fellowship with God is inseparable from devotion to His truth. Consequently, the peace that comes from God can never be separated from the truth that He has revealed.

That truth naturally leads to an important question. If peace is found only in truth, what should God's people do when standing for the truth disturbs the peace? Should harmony be preserved by remaining silent, or does faithfulness sometimes require conflict? The Scriptures leave little doubt about the answer. In the coming week we will expound upon that very thought.

To be continued...

In life, we are met with trouble. It may be conflict with others, it may be financial difficulties, it may be poor health, but whatever it is, it is trouble. As Job puts it, "Man who is born of woman is of few days and full of trouble" (Job 14:1, NKJV). When trouble comes into our lives, how do we respond? Do we look to handle the difficulties on our own, or do we instead turn to our God? In Psalm 20, we learn that if we will turn to our God in our time of trouble, He will answer, and He will save.

Psalm 20 is a Psalm of David that shows what our prayer and confidence should be when trouble comes. In the day of trouble, our prayer should be that God might save (Psa. 20:1-4). When we ourselves or our loved ones are facing trouble, we ought to be praying for and with them. We ought to be praying that God would answer those in trouble - "May the LORD answer you in the day of trouble" (Psa. 20:1a). We ought to be praying that the LORD would defend those in trouble - "May the name of the God of Jacob defend you" (Psa. 20:1b). We ought to be praying that God would send help and strengthen those in trouble - "May He send you help from the sanctuary, and strengthen you out of Zion" (Psa. 20:2). We ought to be praying that God would remember the faithfulness of those in trouble - "May He remember all your offerings, and accept your burnt sacrifice" (Psa. 20:3). We even ought to be praying that God would bless those in trouble with what they desire - "May He grant you according to your heart's desire, and fulfill all your purpose" (Psa. 20:4).

As we pray for those in trouble, our prayers should not be half-hearted, unsure whether God will answer, defend, help, strengthen, or bless those in need. Instead, our prayers should be confident, knowing that God Himself will save those in trouble. The Psalmist shows the confidence we should have in our God when he rejoices in the "salvation" coming from God, setting up his "banners" in Him, saying, "Now I know that the LORD saves His anointed; He will answer him from His holy heaven with the saving strength of His right hand" (Psa. 20:5-6). Like the Psalmist, there should be no doubt in our minds of the saving power of the LORD.

While "some trust in chariots, and some in horses," or in the strength of man, "they have bowed down and fallen" (Psa. 20:7-8). The strength of man might be able to bring about temporary relief, but it cannot truly save man from his troubles. Only when we "remember the name of the LORD our God," trusting in Him, will we be able to rise "and stand upright" having found strength and deliverance through our troubles (Psa. 20:7-8).

Trouble is inevitable, and when trouble comes, we will be looking for deliverance. May we look for the sure deliverance that comes from our God. During our day of trouble, let's echo the words of the Psalmist from Psalm 20:9, saying, "Save, LORD! May the King answer us when we call."

I have often wondered what it would be like to live in a castle. Not necessarily to live in a castle as a king, but simply to live in a castle with a king. Perhaps it is because of books I have read or movies I have seen, but there is something intriguing to me about life in a castle. I wonder how I might act, what I might do, what I might wear, and what I might eat. I wonder what it would take to garner the attention of the king to be invited into his castle in the first place. And while it is highly unlikely that I will ever find myself living in a royal castle (or palace for that matter), I do have the opportunity to dwell with One who is far greater than any king – I have the opportunity to dwell with the LORD.

Dwelling with the LORD is a blessing that each of us has opportunity to enjoy. To dwell with the LORD requires us to live a certain way, and thankfully, we do not have to guess how we are to live. The Psalmist asks the question in Psalm 15:1, "LORD, who may abide in Your tabernacle? Who may dwell in Your holy hill?" (NKJV). To dwell in the tabernacle and in God's holy hill is to dwell with God Himself. The one who would dwell with the LORD is one who lives righteously (Psa. 15:2), loves genuinely (Psa. 15:3), esteems rightly (Psa. 15:4a), shows consistency (Psa. 15:4b), and deals wisely (Psa. 15:5a).

Dwelling with the LORD means that one must live righteously. The Psalmist says the one who may dwell with God "walks uprightly, and works righteousness, and speaks the truth in his heart." (Psa. 15:2). This is a man of integrity, who acts and speaks according to what is right. Additionally, the one who would dwell with God must love genuinely. This love will flow out of the righteous life one lives, seeing as this love causes one not to "backbite with his tongue, nor does evil to his neighbor, nor does he take up a reproach against his friend" (Psa. 15:3).

When one lives with this level of love for his neighbor, he will also learn to esteem rightly - another key for the one who would dwell with God. A desire to be with God leads to a decrease in desire to be around those who are not like God. For this reason, "a vile person is despised" in the eyes of the one who dwells with the LORD while "he honors those who fear the LORD" (Psa. 15:4a). This is not to say that this means the "vile person" is not loved, but it literally means that those doing evil are disesteemed in the eyes of those who highly esteem the LORD.¹ The preference of the one who dwells with the LORD is the people of the LORD.

In addition to living righteously, loving genuinely, and esteeming rightly, those who dwell with the LORD also show consistency. To live with the LORD means being true to one's word. The one who dwells with the LORD is one "who keeps an oath even when it hurts, and does not change their mind" (Psa. 15:4b, NIV). Dwelling with God requires consistency. Also, dwelling with God requires wisdom financially. The one who dwells with the LORD is the one "who does not put out his money at usury, nor does he take a bribe against the innocent" (Psa. 15:5a, NKJV). In other words, the way this individual uses and acquires his money is not at the disadvantage of others. The one who dwells with the LORD is generous, lending his "money to the poor without interest" (NIV), and he does not accept money through unjust means. He knows how to deal with his finances wisely.

To be invited into the presence of a real king to stay in his castle would require something amazing on our part. Thankfully, being offered the opportunity to dwell with our LORD does not require some great feat of strength or the solving of some complex riddle. Psalm 15 reveals to us what it will take if we wish to dwell with the LORD. May we do what it takes to live with Him by living righteously, loving genuinely, esteeming rightly, showing consistency, and dealing wisely. For if we can live in this way, we will be blessed to dwell with the LORD, and we "shall never be moved" (Psa. 15:5b, NKJV).

¹ "בָּזָה," Strong's Hebrew and Chaldee Dictionary of the Old Testament, paragraph 967.

From the opening cry of anguish to the descriptions of mockery, physical torment, and public humiliation, Psalm 22 prophetically reveals the sufferings of the Messiah. When Jesus quoted the first verse of this psalm from the cross, "My God, My God, why have You forsaken Me?" (Psalm 22:1; Matthew 27:46, NKJV), He was not expressing despair or abandonment but intentionally drawing attention to a Scripture that was being fulfilled before the eyes of those standing below Him.

David writes, "All those who see Me ridicule Me; they shoot out the lip, they shake the head" (Psalm 22:7), words fulfilled when the religious leaders mocked Jesus, saying, "He trusted in God; let Him deliver Him now if He will have Him" (Matthew 27:43). The psalm speaks of physical agony unknown in David's time: "They pierced My hands and My feet; I can count all My bones" (Psalm 22:16–17). Historically speaking, the crucifixion itself had not yet been invented, yet the psalm describes it accurately. Even the soldiers' actions at the foot of the cross were foretold: "They divide My garments among them, and for My clothing they cast lots" (Psalm 22:18), a prophecy fulfilled exactly as recorded in John 19:23–24. Those who mocked Jesus were not merely spectators; they were unknowingly fulfilling prophecy.

Because Jesus quoted Psalm 22:1, many have concluded that God the Father turned His back on the Son as Jesus bore the sins of the world. Yet this interpretation fails to consider both the full context of Psalm 22 and the unfailing dependence Jesus had for the Father. But also, the Fathers unwavering faithfulness to the Son. Jesus affirmed, "I and My Father are one" (John 10:30), and even on the night of His arrest declared, "I am not alone, because the Father is with Me" (John 16:32). The cry from the cross was not a confession of separation, but a quotation meant to direct attention to the psalm itself. In Jewish teaching, referencing the opening line of a psalm was a way of calling to mind the entire passage. By doing so, Jesus was teaching even in His suffering, calling His hearers to recognize that everything unfolding before them was prophesied centuries before.

Later in the psalm we read, "For He has not despised nor abhorred the affliction of the afflicted; nor has He hidden His face from Him; but when He cried to Him, He heard" (Psalm 22:24). This verse stands as an interpretation of the psalm's opening cry. Though suffering was real and severe, abandonment by God was not. Jesus' use of the phrase "My God" expresses trust, not rejection. Even in agony, Christ addressed the Father with confidence and dependence, committing Himself fully into God's hands, just as He did when He prayed, "Father, into Your hands I commit My spirit" (Luke 23:46).

Psalm 22 does not end in despair; it moves from suffering to praise and victory. After describing affliction, the psalm declares, "You have answered Me" (Psalm 22:21), followed by a promise to proclaim God's name among the brethren (Psalm 22:22). The cross, therefore, was not evidence of God's absence, but the very means through which God's redemptive purpose was accomplished. Resurrection followed suffering, and glory followed the cross, just as Scripture declared (Philippians 2:8–11).

For Christians today, Psalm 22 offers both assurance and instruction. It teaches us that God can be fully trusted even when circumstances suggest otherwise. Jesus depended upon the Father through the darkest moment of human history, and the Father proved faithful. The same God who upheld Christ in suffering is the God who is "our refuge and strength, a very present help in trouble." (Psalm 46:1). Psalm 22 reminds us that suffering does not mean abandonment, silence does not mean absence, and pain does not negate God's purposes. The God whom Jesus trusted on the cross is the same God we can depend upon through every trial, knowing that He is faithful, present, and always working to fulfill His promises.

"Give unto the LORD, O you mighty ones, give unto the LORD glory and strength. Give unto the LORD the glory due to His name; worship the LORD in the beauty of holiness" (Psa. 29:1-2, NKJV). The opening of Psalm 29 masterfully commands attention by calling on the reader to "give unto the LORD" what He is due. Our God is deserving of so much because of who He is and because of all that He has done. And in case we have forgotten how great and deserving our God is, the Psalmist goes on in Psalm 29 to remind us of the greatness of God.

God is great in His word. Six times from verses 3 through 9, the Psalmist highlights "the voice of the LORD." The focus then is on the power of God's word. God's word is more powerful than mighty waters and thundering storms (Psa. 29:3). When we stop and consider God's word, we see that it is "powerful," and it is truly "full of majesty" (Psa. 29:4). After all, God spoke the world into existence (cf. Gen. 1; Heb. 11:3). And as the Psalmist goes on to show the power of God's word, we find that it is powerful enough to break down mighty trees (Psa. 29:5-6), it is powerful enough to separate fire (Psa. 29:7), it is powerful enough to move the earth (Psa. 29:8), and it is powerful enough to give life and to take life (Psa. 29:9). The recognition of God's word moves God's people to speak a word of their own to His praise – "Glory!" (Psa. 29:9).

Not only is God's word great, but so too is God's position. The Psalmist notes how "The LORD sat enthroned at the Flood, and the LORD sits as King forever" (Psa. 29:10). In other words, God was King through the Flood of Genesis 6-9, and God continues to reign as King forever. The Psalms later proclaim that "the LORD reigns" (Psa. 93:1; 96:10; 97:1; 99:1). God is in fact king, and this is the good news which Isaiah says is to be proclaimed to all (Isa. 52:7). What King is there like our God? Who is there like our God, "glorious in holiness, fearful in praises, doing wonders?" Our God is truly the great and eternal king.

As Psalm 29 continues, we also find that God's greatness is on display in His giving. Psalm 29:11 says, "The LORD will give strength to His people; the LORD will bless His people with peace." Throughout Israel's history, they were met with impossible situations and impossible enemies to conquer, yet through God's provisions, the children of Israel prevailed. God granted His people the strength to survive when, on paper, they should not have. But more than providing strength, God also provides His people with peace. Thinking ahead to the New Testament, it is in nearly each of the letters that we read the greeting of "grace and peace" at the opening of the books. And in each of these instances, it is noted how this "grace and peace" is ultimately found in our God. His grace provides us with the strength we need, and His peace provides us with the comfort we need. How great is our God!

One bulletin article is nowhere near enough to express the greatness of God. One bulletin article is nowhere near enough to give a thorough exposition of Psalm 29. But perhaps through this one bulletin article, we might stop to think about what our God is due. May we all "give unto the LORD glory and strength. Give unto the LORD the glory due to His name; worship the LORD in the beauty of holiness" (Psa. 29:1-2).

In Psalm 32, David opens with a powerful declaration, “Blessed is he whose transgression is forgiven, whose sin is covered” (Psalm 32:1 NKJV). The word “blessed” refers to a deep, abiding joy—not a passing emotion, but the settled happiness of a life made right with God. Paul later quotes this very passage in Romans 4:7–8 to show that this blessing comes not through human merit but through God’s gracious forgiveness. Even under the Old Covenant, David understood that true joy and happiness are found in the depths of God’s grace and mercy. Yet any effort to conceal sin is a willing rejection of that grace, leaving one in spiritual despair and misery.

This is why David wrote, “When I kept silent, my bones grew old… For day and night Your hand was heavy upon me” (Psalm 32:3–4). Silence did not protect him; it tormented him. His unconfessed sin affected him physically, emotionally, and spiritually. Scripture consistently shows that hidden sin brings inward decay (Proverbs 28:13). Many today attempt to manage guilt through distraction, denial, or self-justification, but David reminds us that there is no relief in covering what God already sees.

The turning point of the psalm comes in verse 5, “I acknowledged my sin to You… I said, ‘I will confess my transgressions to the LORD,’ and You forgave the iniquity of my sin.” What silence could not accomplish, confession could. Forgiveness was not earned; it was granted. This promise echoes clearly in 1 John 1:9: “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” For us today, the application is simple and urgent—do not delay seeking the forgiveness of God.

His mercy is ready, but it is received through humble obedience; first in responding to the gospel call (Acts 2:38–41), and then in “walking in the light as He is in the light” (1 John 1:7), continually confessing our sins as we fall short (1 John 1:8–9). There is security found in the forgiven life. David wrote, “You are my hiding place; You shall preserve me from trouble; You shall surround me with songs of deliverance” (Psalm 32:7). The very God whose hand was heavy in discipline becomes a refuge in restoration. This is the grace of God—He convicts in order to comfort and corrects in order to preserve and protect.

Instead of running from Him in shame, we are called to run to Him in trust. Just as David found joy in God’s forgiveness, he also took pleasure in God’s guidance; “I will instruct you and teach you in the way you should go; I will guide you with My eye” (Psalm 32:8). Forgiveness is not the pinnacle but the beginning of a guided life. We are warned not to be like the horse or mule that must be forced into submission (v. 9). In our day, it is easy to resist God’s Word, delay obedience, or demand our own way. Yet the wise heart responds quickly and willingly to His direction.

David concludes the psalm with a contrast. “Many sorrows shall be to the wicked; but he who trusts in the LORD, mercy shall surround him” (Psalm 32:10). The choice is clear—sorrow through stubbornness, or mercy through obedient trust. For Christians today, Psalm 32 calls us to live transparently before God, to confess quickly, to trust fully, and to rejoice continually. Concealed sin still brings misery, but confessed sin still brings mercy. Blessed indeed is the one who knows the joy of being forgiven.

Psalm 53 presents a sobering and honest picture of humanity’s spiritual condition. It begins with the well-known declaration, “The fool has said in his heart, ‘There is no God’” (Psalm 53:1 NKJV). This statement is not merely aimed at those who verbally deny God’s existence, but at all who live as though He does not exist—ignoring His authority and rejecting His will. The psalmist goes on to describe mankind as corrupt, declaring that “there is none who does good” and “none who seeks after God.” This is not an indictment of a select few, but a sweeping description of humanity as a whole. Sin is not isolated to certain individuals or cultures; it is a universal problem that affects every person in every generation.

This very point is emphasized by the apostle Paul in Romans 3. In verses 10–12, Paul directly quotes from Psalm 53 (along with Psalm 14) to establish that all people, both Jew and Gentile, are under sin. He writes, “There is none righteous, no, not one; there is none who understands; there is none who seeks after God.” By using these words, Paul shows that the condition described by David was not limited to his time but is true of all humanity. His conclusion in Romans 3:23— “for all have sinned and fall short of the glory of God”—confirms the universal nature of the problem. Humanity, left to itself, is incapable of achieving righteousness or restoring its relationship with God.

Psalm 53 also highlights the consequences of this sinful condition. The psalmist describes those who oppose God as devouring His people and living without calling upon Him. Sin is not passive; it corrupts, consumes, and destroys both individuals and communities. There is also an element of fear and judgment, as God ultimately brings accountability upon the wicked. Paul echoes this reality in Romans 6:23 when he states, “For the wages of sin is death.” Sin carries a cost, and that cost is separation from God, both now and eternally. The problem, therefore, is not only universal but also deeply serious.

Yet Psalm 53 does not end in despair. It closes with a longing for salvation: “Oh, that the salvation of Israel would come out of Zion! When God brings back the captivity of His people, let Jacob rejoice and Israel be glad” (53:6). Even in the face of mankind’s corruption, there is hope rooted in God’s ability to save. This hope finds its full expression in the book of Romans. After demonstrating that all are under sin, Paul reveals God’s solution: “But now the righteousness of God apart from the law is revealed…through faith in Jesus Christ” (Romans 3:21–22). What humanity could not accomplish on its own, God accomplished through His grace, offering salvation to those who respond in obedient faith to the gospel—being united with Christ in His death, burial, and resurrection (Romans 6:3–4) and becoming “obedient from the heart” to that form of doctrine (Romans 6:17).

When Psalm 53 and Romans 3 are considered together, the message is both humbling and encouraging. The psalm exposes the depth of humanity’s sin problem, while Romans reveals the greatness of God’s saving grace. Though none are righteous and none can achieve it on their own, God has acted in love to seek and save the lost. As Paul writes in Romans 5:8, “But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us.” Psalm 53 reminds us of who we are apart from God, while Romans shows us what God has done for us in Christ—and how we must respond. Though humanity is plagued by sin, our loving God has provided the solution and offers salvation to all who will obey.

Most people who have lived any length of time have found themselves in moments where they felt completely alone, perhaps even forsaken or hurt by those they once trusted. In such times, it is natural to feel overwhelmed, uncertain, and unsure of where to turn. Yet Psalm 54 reminds us that even in our darkest moments, we are not without help. The psalmist faced real danger, with enemies seeking his life, and he could have easily given in to fear or despair. Instead, he boldly declared, “Behold, God is my helper; the Lord is with those who uphold my life” (Psalm 54:4 NKJV). His confidence was not in his circumstances, but in the presence and power of God. That same assurance belongs to us today—no matter how alone we may feel, God is near, He is faithful, and He is our strength.

We too can confidently cry out, “Save me, O God, by Your name, and vindicate me by Your strength” (Psalm 54:1), knowing that He hears our prayers (Psalm 54:2; James 5:16). Jesus Himself told His disciples, “You will be scattered, each to his own, and will leave Me alone. And yet I am not alone, because the Father is with Me” (John 16:32). Like the psalmist, Jesus experienced the pain of those closest to Him leaving His side, and He faced oppressors who sought His life (Psalm 54:3; John 18:17; John 19). Yet His confidence in the Father’s presence and power never wavered. It is often in our deepest moments of despair that we are most challenged to boldly declare, “I will praise Your name, O LORD, for it is good” (Psalm 54:6), trusting that He is able to deliver us.

The background of Psalm 54 makes its message even more powerful. The psalm likely points us to the moment when the Ziphites went to Saul and betrayed David’s location (1 Samuel 23:19–20; 26:1), revealing that those from his own region—even his own tribe of Judah—were willing to hand him over. While hiding in Horesh (1 Samuel 23:15), David found himself surrounded by ruthless men and hunted by a king determined to take his life. It is no surprise, then, that he cries out, “For strangers have risen up against me, and oppressors have sought after my life; they have not set God before them” (Psalm 54:3). Yet even in betrayal and danger, David’s faith did not collapse. Instead, he affirmed, “Behold, God is my helper; the Lord is with those who uphold my life” (Psalm 54:4). In the face of injustice, he trusted that God would act, declaring, “He will repay my enemies for their evil” (Psalm 54:5). David’s experience reminds us that even when hurt comes from unexpected or deeply personal places, God remains faithful. He sees, He knows, and He will ultimately deliver and uphold the righteous who put their trust in Him.

The latter half of the book of 1 Samuel chronicles King Saul’s endless pursuit of David. Saul’s “suspicion” of David led him to chase him down and hunt him, just as one would fruitlessly “search for a single flea” (1 Sam. 18:9; 26:20, NASB). In the midst of this never-ending pursuit, David would find himself fleeing to the land of the Philistines and hiding out in caves. It was from one of these caves in which David was hiding that he wrote Psalm 57, a psalm of praise to our God. In this Psalm, David praises God for the assurance of His deliverance and for His faithfulness.

David does not fear King Saul because he knows that God will deliver him. Although Saul has an entire army at his disposal, David does not worry, but instead looks to exalt our God. David looks to God for mercy and refuge “till the storms of destruction pass by” (Psa. 57:1, ESV). David knows that God has a purpose for him, and that God will not give him up because of that purpose (Psa. 57:2). As a result, David is confident, knowing that God “will send from heaven and save [him],” because David knows “God will send out his steadfast love and his faithfulness” (Psa. 57:3). Until this deliverance were to come, however, David felt as though he was “in the midst of lions,” lying down “amid fiery beasts” due to the vicious men hunting him down (Psa. 57:4). As deadly as the situation was, David could still say, “Be exalted, O God, above the heavens! Let your glory be over all the earth!” (Psalm. 57:5). David did not allow his situation to keep him from praising God because David knew the plans of those hunting him down would come to nothing and would in fact be their own downfall (Psa. 57:6).

In his confidence for God’s deliverance, David could praise God and exalt him with all of his being. David’s confidence is made known as he declares, “My heart is steadfast, O God, my heart is steadfast” (Psalm. 57:7). David uses a different word for “steadfast” in this verse than he does when speaking of God’s love in verses 5 and 10. Here in verse 7, David is really saying that his heart is sure, that it is “confident” (CSB). Because of this great confidence in the LORD, David says he “will sing and make melody,” giving thanks to God no matter where he is, singing “praises to [God] among the nations” (Psa. 57:7-9, ESV). David will continually praise God with all of his being because he knows that God’s “steadfast love is great to the heavens, [His] faithfulness to the clouds” (Psa. 57:10).

Even though David is in the depths of a cave, hiding from King Saul’s relentless pursuits, God is more than deserving of praise. The circumstances of our own lives and faithfulness to God may not drive us to hiding out in a cave to spare our lives, but they may lead us away from our family, friends, work, and everything that is comfortable or familiar. No matter where we find ourselves in this life, may we echo the praise of David — “Be exalted, O God, above the heavens! Let your glory be over all the earth!” (Psa. 57:11).

Praying, singing, sharing in the Lord’s Supper, giving, and teaching are what we often refer to as the 5 acts of worship. And while these practices are certainly acts of worship, worship is much, much more than 5 acts. To worship is literally to “express an attitude or gesture of one’s complete dependence on or submission to a high authority figure.”¹ It is a falling down before, bowing, and offering the utmost reverence to one who is deserving. To worship is to kiss the hand of one who is worthy and deserving of our utmost adoration.² While what we do in worship matters, worship in and of itself is far more than an act. Jesus Himself recognizes this truth when He says that those who worship God “must worship in spirit and truth” (Jn. 4:24, ESV). Worship practices must be right (“must worship in ... truth”), but right practices mean nothing if our heart and our attitude toward worship are not right (“must worship in spirit”).

The prophet Malachi addresses the matter of worship in the last book of the Old Testament. By the time of Malachi’s prophetic ministry, the people of God had been taken captive and returned home. In their return, they had begun to follow right worship practices (such as sacrifices and offerings), yet their heart toward worship itself was far from where it needed to be. A brief examination of Malachi 1 reveals that when we worship our God, He expects us to recognize who He is, to examine ourselves, and to give Him our best.³

To fall down before our God and show our reverence and adoration to Him in worship, we must above all things recognize who He is. One of the challenges of worship is that it is possible to make the sacrifice of worship without giving much thought to it. We can easily sing the songs of praise, take the Lord’s Supper, utter a prayer, etc., and all the while not give any thought to the One to whom we are sacrificing. God is the object of our worship, and He is to always be the focus in all that we do. For the people in Malachi’s day, they were going through the motions of worship, but they were not considering the One whom they worshipped. God reminds the people that as “a father,” He deserves “honor,” and as their “master,” He deserves “fear” (Mal. 1:6). He further reminds them of the greatness of His name and the fact that He is “a great King” (Mal. 1:11, 14). Because the people had failed to truly recognize and appreciate who God is, they had failed to offer Him the worship He deserves. When we find ourselves going through the motions, or only characterizing worship by completing specific acts and practices, perhaps we have forgotten the One whom we worship.

Alongside remembering the God whom we worship, Malachi 1 also reveals the importance of examining ourselves in worship. The people to whom Malachi ministered carried an attitude that said just making the sacrifice and offering was good enough. If this were today, these would be the people who believe just showing up on Sunday morning is good enough. They would believe that just singing a few songs, sitting through a prayer, eating the bread and drinking the cup, or throwing a few dollars in the plate, or sitting through a sermon would be just good enough. And while these practices are good and right practices in worship, these practices do not actually constitute worship. The people in Malachi’s day sought God’s favor through their worship, but because of their lackluster approach to worship, God was not going to “show favor to any” of them (Mal. 1:9). In fact, God’s preference was that someone would have been courageous enough to stand up and “shut the doors” so that no one would come and “kindle fire on [His] altar in vain” (Mal. 1:10). God was not going to accept their worship because of their attitude toward it. The people saw worship as “a weariness,” and snorted at the suggestion that true worship required more of them (Mal. 1:13). They were content with offering stolen animals, blemished animals, and sick animals (Mal. 1:13-14). They could not see how this was actually despising God and polluting their worship to Him (Mal. 1:6-7). They could not see it, but can we? Can we see how approaching worship as being mere acts leads to a “good enough” attitude? Can we see how approaching worship with a “good enough” attitude might lead to half-hearted or thoughtless offerings? Can we see how a “good enough” attitude might lead us to focus more on the ritual than the One before whom we are bowing? The people of Malachi’s day needed to examine their hearts as they came to kiss the hand of the Creator in worship — why would we expect that we would need to do differently today?

To recognize who our God is and to examine ourselves and our offerings is essential to worshipping God properly because of how this leads to a right offering. Already, it has been noted that the people in Malachi’s day were making sub-par offerings. They kept the better animals for themselves and gave to God what was to be rejected or unwanted (Mal. 1:13-14). They did not want the sick or the lame animals, so why would they think that God wanted it? For this reason, they are met with a question from God: “When you offer blind animals in sacrifice, is that not evil? And when you offer those that are lame or sick, is that not evil? Present that to your governor; will he accept you or show you favor?” (Mal. 1:8). In other words, God asks them to consider whether or not giving a sick or blemished animal to their governor would be “good enough.” Obviously, the governor deserves much better, so how much better does God deserve?

While some have applied the thought of Malachi 1:8 to one’s physical appearance and dress in worship, the true application of this passage has to do with one’s heart and attitude toward worship. To use the same thought posed by God, would a late arrival to a dinner for our President be “good enough?” Would it be “good enough” for the President to arrive at our home for us to offer him some of our leftovers to eat? Would it be “good enough” for the President to come and receive a half-finished painting from us? We know that none of these scenarios would be “good enough.” So what happens when we make the application to our worship? Is it “good enough” to offer 30 minutes of worship to God when we know our brothers and sisters have been present, bowing down before God before we ever left our house? Is it “good enough” to mumble our way through songs, to stare quietly at the floor during prayers, to eat a minuscule amount of bread and drink the cup without giving thought to Christ’s sacrifice, to scrounge up a few dollars by comparison to how much we’ve spent on luxuries through the week as an offering, or to listen to a sermon and not let God’s word transform our lives? We know based on God’s response to this type of attitude in Malachi’s day that it is not good enough. If we wish to offer pleasing and meaningful worship to our God, we must do all that we can to prepare ourselves to give God our best in every possible way. So when we come and worship our God, we must all do what we can, having prepared ourselves throughout the week, to give God our absolute best as we fall down before and pay Him reverence in the songs we sing, prayers we pray, contribution we give, and give our utmost focus to the sacrifice of Jesus through the Lord’s Supper and focus and action on the message being preached from God’s word.

Worship is much, much more than 5 acts. True worship to God demands that we have our hearts and attitudes set to give God our best through our worship to Him, having examined ourselves and truly reflecting on who our God is. The people of Malachi’s day failed to do this, and as a result, God would have rather they not worship at all than come and go through the motions before Him (Mal. 1:10). As God sits on His throne while we come and bow before Him in worship today, what might He want to say to us?

¹ “προσκυνέω,” BDAG, 882.

² “προσκυνέω,” L&N, 540.

³ “προσκυνέω,” MGD, paragraph 12603.

Through a study of the Bible, one will find many names for our God. Names such as the LORD of hosts, Almighty God, Everlasting God, Father, and others likely come to our minds. One such name that I don’t know that I have ever heard mentioned for our God is found in Psalm 75, where God notes that He is the one who holds everything together and keeps everything upright as He judges the earth. When everything seems to be falling apart, God is in full control. For this reason, we can “give thanks” as does the Psalmist to our God, knowing that God’s “name is near” as “we recount [His] wondrous deeds” (Psa. 75:1, ESV).

God’s judgment is one marked by fairness. He Himself says, “I will judge with equity. When the earth totters, and all its inhabitants, it is I who keep steady its pillars” (Psa. 75:2-3). When everything seems to be out of whack, it is our God who holds it all together. Through His fair judgments and His strength, He will keep everything from crashing down. He will ensure that those who are proud “do not boast,” that those who are wicked “do not lift up [their] horn ... on high or speak with haughty neck” (Psa. 75:4-5). In other words, God will ensure that those who always seem to get their way by wicked and arrogant means will not find success — He will give them what is their due in His righteous judgment.

When the “set time” for God’s judgment comes (Psa. 75:2), there will be no hiding. It will not be possible for anyone to escape or best the judgment of the LORD. “For not from the east or from the west and not from the wilderness” will any be able to rise up against the “God who executes judgment” (Psa. 75:6-7). God will put down those who have exalted themselves and lift up those who have humbled themselves (Psa. 75:7). When the LORD’s judgment is executed on all the earth, He will pour out His cup of judgment and cause “all the wicked of the earth” to “drain it down to the dregs” (Psa. 75:8). The LORD’s judgment will be meted out until every last judgment has been given.

And while the thought of this great judgment might be terrifying (and should be terrifying) to those who live in their pride and wickedness, it in truth is a cause for praise. The Psalmist “will declare” the LORD’s judgments “forever” as he sings “praises to the God of Jacob” (Psa. 75:9). The reason for praise is because “the horns of the wicked” will be “cut off,” and “the horns of the righteous shall be lifted up” (Psa. 75:10). The Psalmist knows that “God opposes the proud but gives grace to the humble” (Jas. 4:6; cf. Prov. 3:34). The wicked will not prove successful in the end. As we look at the world around us, it is easy to be disheartened as the wicked always seem to prosper and the righteous do not always receive what is just and fair. Despite this, we can still rejoice in our God and praise Him, knowing that His judgment will be right and fair. He will give the wicked their due, and He will reward the righteous with His abundant grace.

In our recent studies of the book of 2 Kings, we concluded looking at the fall of Judah and Jerusalem to the Babylonians. As best as we could, we tried to feel what it might have felt like for those who lived in the nation during the fall. To add another layer to this practice of trying to visualize and empathize what took place, we might consider Psalm 80. There is no way of knowing for sure when Psalm 80 was written, but its contents align with what the feelings would have been for the faithful remnant during the fall. As we take a brief look at this psalm of Asaph, we will find the faithful's cry to God — the leader, punisher, and husbandman of His people.

The Psalm begins with a cry to God as the leader of His people. The Psalmist cries out to God to, the "Shepherd of Israel," to "give ear" to His "flock" (Psa. 80:1, ESV). The people needed God to "stir up [His] might and come to save" them (Psa. 80:2). God's people had strayed from Him as their Shepherd — they were in need of His guidance and saving power again. They needed His help to bring them back to where they needed to be. For this reason, the Psalmist exclaims — "Restore us, O God; let your face shine, that we may be saved!" (Psa. 80:3). If the LORD would only "make His face to shine" and "be gracious," His people would be saved and blessed by Him (Num. 6:25). The people needed His leadership because they had strayed, placing themselves in a desperate situation.

The desperate situation of the people of God was the direct result of their own actions. Their actions brought about consequences from the righteous judgment of God. God's people had turned from and rejected Him, thus, He was "angry with [His] people's prayers" (Psa. 80:4). Moreover, God, in His righteousness, allowed the people to face the consequences of their actions, allowing them to be filled with great sorrow and shame (Psa. 80:5-6). Left to themselves, God's people were helpless, but they were not without hope. This is why the Psalmist yet again cries out, "Restore us, O God of hosts; let your face shine, that we may be saved!" (Psa. 80:7). The Psalmist recognizes that only the LORD of the armies is the one capable of saving the people from their situation.

God alone could save His people because God alone planted His people. The Psalmist continues in Psalm 80 to paint the picture of God as being a husbandman — one who tends to the land. The Psalmist poetically writes of Israel as a vine, being brought out of Egypt to the promised land where it grew beyond measure (Psa. 80:8-11). Yet despite Israel's fruitfulness, God still allowed them to be "broken down" and plucked bare by the nations around them (Psa. 80:12-13). Just as God brought about the growth and prosperity of His people in the first place, He could do it again. The Psalmist makes it known that if God would "turn again" to His people, His people would return to Him. And so, the Psalmist concludes, "Restore us, O LORD God of hosts! Let your face shine, that we may be saved!" (Psa. 80:19).

While we may be unable to fully identify with the events or emotions surrounding Psalm 80, we can at least identify in part. We know what it is like to follow God only to realize that we have strayed from Him and are lost. We know what it is like to face the consequences of our actions. We know what it is like to find ourselves at the bottom, needing to turn back to our God. We can identify with the Psalm seeing as the same God who would restore them is the God who continues to restore us today. And so, may we echo the cries of the Psalmist, "Restore us, O God; let your face shine, that we may be saved!" (Psa. 80:3).