Plight vs. Prosperity
Savoring the Psalter • Sermon • Submitted
0 ratings
· 35 viewsNotes
Transcript
Sermon Tone Analysis
A
D
F
J
S
Emotion
A
C
T
Language
O
C
E
A
E
Social
Introduction:
Introduction:
Ps. 73:
Thou shalt guide me with thy counsel,
And afterward receive me to glory.
Whom have I in heaven but thee?
And there is none upon earth that I desire beside thee.
My flesh and my heart faileth:
But God is the strength of my heart, and my portion for ever.
This psalm strikes the same theme as , and thus may be classified as a wisdom psalm or at least may be studied for its wisdom motifs. In it “Asaph” told of the doubts which nearly overwhelmed him when he compared the life of a worldly man with his own. But then he confessed the sinfulness of his thoughts and explained that the contrast in their destinies enabled him to keep a proper perspective.
[Allen P. Ross, “Psalms,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 847.]
[Allen P. Ross, “Psalms,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 847.]
There are times when life’s experiences stretch our faith within microns of breaking. Such a crisis of faith comes to expression in .
Mark D. Futato, “The Book of Psalms,” in Cornerstone Biblical Commentary, Vol 7: The Book of Psalms, The Book of Proverbs (Carol Stream, IL: Tyndale House Publishers, 2009), 242.
[Mark D. Futato, “The Book of Psalms,” in Cornerstone Biblical Commentary, Vol 7: The Book of Psalms, The Book of Proverbs (Carol Stream, IL: Tyndale House Publishers, 2009), 242.]
Main Thought: "When pondering the mysteries of life, hold on to what you know for sure, and never doubt in the darkness what God has taught you in the light." - Warren Wiersbe
Sub-intro:
Asaph, Heman, and Ethan (Jeduthun) were Levites who served as musicians and worship leaders at the sanctuary during David’s reign (; , ; ; ; ). Apparently they established “guilds” for their sons and other musicians so they might carry on the worship traditions. Twelve psalms are attributed to Asaph (50, 73–83). This one deals with the age-old problem of why the righteous suffer while the ungodly seem to prosper (37; 49; ; ; ). Asaph could not lead the people in divine worship if he had questions about the ways of the Lord, but he found in that worship the answer to his problems.
[Warren W. Wiersbe, Be Worshipful, 1st ed., “Be” Commentary Series (Colorado Springs, CO: Cook Communications Ministries, 2004), 237.]
Body:
I. Introduction & Part 1 - Faith Tested
I. Introduction & Part 1 - Faith Tested
A. The Plight of the Psalmist ().
A. The Plight of the Psalmist ().
1. Confident Presupposition ().
1. Confident Presupposition ().
Truly God is good to Israel,
Even to such as are of a clean heart.
But as for me, my feet were almost gone;
My steps had well nigh slipped.
...it must be noticed that his unbelief was partial; his feet were not altogether, but almost gone—his steps had not entirely, but well-nigh slipped.
[Archibald M’Lean, “The Stumbling Block Removed, and the Believer Strengthened,” in The Works of Mr. Archibald M’Lean, vol. VI (London: William Jones, 1823), 111–112.]
Truly - God Is Good to the Pure of Heart
2. Crisis Presented ()
2. Crisis Presented ()
For I was envious at the foolish,
When I saw the prosperity of the wicked.
Note - the word is “shalom”
The mountains shall bring peace to the people,
And the little hills, by righteousness.
In his days shall the righteous flourish;
And abundance of peace so long as the moon endureth.
B. The Prosperity of the Wicked ().
B. The Prosperity of the Wicked ().
1. Complete Prosperity of the Wicked ().
1. Complete Prosperity of the Wicked ().
For there are no bands in their death:
But their strength is firm.
They are not in trouble as other men;
Neither are they plagued like other men.
Therefore pride compasseth them about as a chain;
Violence covereth them as a garment.
Why Do the Wicked have Good Lives?
2. Callous Persecution by the Wicked ().
2. Callous Persecution by the Wicked ().
Their eyes stand out with fatness:
They have more than heart could wish.
They are corrupt, and speak wickedly concerning oppression:
They speak loftily.
They set their mouth against the heavens,
And their tongue walketh through the earth.
Therefore his people return hither:
And waters of a full cup are wrung out to them.
The Wicked Blaspheme & Oppress, Yet have Abundance.
3. Cavalier Presumption of the Wicked ().
3. Cavalier Presumption of the Wicked ().
And they say, How doth God know?
And is there knowledge in the most High?
Behold, these are the ungodly,
Who prosper in the world; they increase in riches.
The Wicked Think God Does Not Know Their Acts
aThe prosperity of the wicked is detailed for us in 73:4–12. First, they are healthy. They know no pain and their bodies are healthy and strong. Second, they are trouble free. The day-to-day problems that plague most people are unknown to them. Third, they are wealthy. They make money hand over fist, and they wear the finest jewels and clothing. And all of this despite their wickedness! Their wickedness in general is arrogance. This arrogance manifests itself specifically in their cruel treatment of others and in their speech: “They scoff and speak only evil” (73:8), “Their words strut throughout the earth” (73:9), and they even “boast against the very heavens” (73:9), saying with disdain, “What does God know?” and “Does the Most High even know what’s happening?” (73:11). In spite of such wickedness, they enjoy “a life of ease” (73:12). This is simply not the way things are supposed to be. [Futato, 243.]
Mark D. Futato, 243.]
II. Part 2 - Finding the Turning Point
II. Part 2 - Finding the Turning Point
A. The Precipice of Throwing in the Towel ().
A. The Precipice of Throwing in the Towel ().
Verily I have cleansed my heart in vain,
And washed my hands in innocency.
For all the day long have I been plagued,
And chastened every morning.
Behold -Preparing to Forsake Purity
B. Perceiving Their End ().
B. Perceiving Their End ().
If I say, I will speak thus;
Behold, I should offend against the generation of thy children.
When I thought to know this,
It was too painful for me;
Until I went into the sanctuary of God;
Then understood I their end.
Injustice Is Troubling
The Sanctuary was the place where God met with his people, where they sought and worshipped him, where his word was searched into, and his mind revealed; here he found a solution of all his doubts, and a most satisfying discovery of God as his own portion and happiness. From this we may observe the great benefit of divine ordinances and institutions for edifying and establishing the children of God in the most holy faith, and even for recovering them from temporary attacks of unbelief; and no wonder those who neglect them, or attend them in a careless and formal manner, should fall a prey to Satan and an evil heart of unbelief. [M’Lean, 115.]
a
A change begins with the psalmist’s brutal honesty about what he thought and how he felt during the crisis: “[Verily I have cleansed my heart in vain”.] ”… All I get is trouble all day long”. Sometimes the doubts of a believer run so deep that we think our faith is in vain. The Bible says that God is good to those who have pure hearts—and we are among the pure in heart, but where is the goodness of God? Sometimes it seems to be just a theological category with no concrete manifestation in our experience. The psalms grant us the permission to bring such brutally honest thoughts in prayer to God. As for the psalmist, so for us—honest articulation of the depths of the crisis can be the turning point in the crisis.
But the psalmist did not remain in this condition. He refused to [“speak thus”,] so as not to betray his faith and his community of faith (73:15). Rather, he resolved to find a resolution to the crisis, difficult as that may have been. The resolution came when the psalmist came into the presence of God in the sanctuary and brought the future into the equation. [Futato, 243.]
Archibald M’Lean, 115.]
Mark D. Futato, 243.]
III. Part 3 - Faith Triumphant
III. Part 3 - Faith Triumphant
A. The Plight of the Wicked ().
A. The Plight of the Wicked ().
Surely thou didst set them in slippery places:
Thou castedst them down into destruction.
How are they brought into desolation, as in a moment!
They are utterly consumed with terrors.
As a dream when one awaketh;
So, O Lord, when thou awakest, thou shalt despise their image.
Providence Will Prevail
Verily - God Will Bring Justice
The plight of the wicked is briefly described in terms of being on a slippery path and being suddenly swept away. While there is an appearance of stability, it is just that—an appearance. In reality, the wicked are in a desperately perilous situation. Their prosperity will prove to be short-lived2 and as insubstantial as a dream that vanishes upon awakening. [Futato, 244.]
Mark D. Futato, 244.]
B. The Prosperity of the Righteous ().
B. The Prosperity of the Righteous ().
1. Pricked By Conviction Over Doubts ().
1. Pricked By Conviction Over Doubts ().
Thus my heart was grieved,
And I was pricked in my reins.
So foolish was I, and ignorant:
I was as a beast before thee.
The Psalmist's Grieving Heart
The description of the prosperity of the righteous begins with a confession of just how bitterly painful the crisis had been (73:21) and just how foolish the psalmist had been. Hindsight is always 20/20. In the middle of the crisis, however, our vision is often blurred. [Futato, 244.]
Mark D. Futato, 244.]
2. Pathway to Triumph ().
2. Pathway to Triumph ().
Nevertheless I am continually with thee:
Thou hast holden me by my right hand.
Thou shalt guide me with thy counsel,
And afterward receive me to glory.
God Is a Guide
3. God's Portion Satisfies the Soul's Eternal Longings ().
3. God's Portion Satisfies the Soul's Eternal Longings ().
Whom have I in heaven but thee?
And there is none upon earth that I desire beside thee.
My flesh and my heart faileth:
But God is the strength of my heart, and my portion for ever.
God Is My Strength & Reward
With new clarity brought about by thinking beyond the present, the psalmist became confident that God would lead him to a glorious future, one that stood in sharp contrast with that of the wicked. That future was not yet his experience. His circumstances had not yet changed. His health may have been failing and his life force3 diminishing, but God was there to give him inner strength. So God himself became the psalmist’s supreme desire in heaven and on earth. Though not yet experiencing the glorious future, the psalmist did already experience the ultimate good from which all future goodness would flow, the presence of God: “But as for me, how good it is to be near God!” (73:28). God is good to his people (73:1), so our supreme good is to be near him, whether we are in the green meadows or the dark valley of death (). [Futato, 244.]
Mark D. Futato, 244.]
IV. Conclusion
IV. Conclusion
The Presence of God Is Good ().
The Presence of God Is Good ().
For, lo, they that are far from thee shall perish:
Thou hast destroyed all them that go a whoring from thee.
But it is good for me to draw near to God:
I have put my trust in the Lord God,
That I may declare all thy works.
The psalmist’s hope of a “glorious destiny” was no doubt a hope for this life. We, too, must have this hope in the middle of crisis—hope that we will experience a glorious future in this life. Yet we know that this life is characterized to one degree or another by suffering—suffering, however, that does not compare to the glory that will be ours in the resurrection (). At times, we groan in this life (), but we groan with our eyes fixed on a future that is guaranteed to be glorious by the resurrection of Jesus Christ from the dead. And like the psalmist, only to a much greater degree, we already experience the ultimate good, for we have the Holy Spirit within us as a foretaste of that future glory (). So as we groan, we make the “Sovereign LORD [our] shelter” and “tell everyone about the wonderful things” God does (73:28). [Futato, 244.]
Conclusion:
Mark D. Futato, 244.]