Psalm 83 Pt 3

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All right this morning for the first
hour, and we're gonna be working on

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it in the second hour. Go
ahead and turn to Psalm eighty three.

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You'll also want to have Second Chronicles
twenty marked Psalm eighty three Second Chronicles Chapter

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twenty. It was last week we
spent two hours working on Psalm eighty three,

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and now we're gonna have to kind
of go back and do a little

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bit of extra work now. One
of the things I do love doing on

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the podcast is if I picked,
like this week or next two weeks or

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three weeks, we're gonna work on
a particular philological subject or a subject in

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church history or a biblical text.
I always love it because I never know

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exactly how things are going to end
by the end of that time. And

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this is another example of Wow,
this has taken some wild twists and turns

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and trying to understand Psalm eighty three. It all started because I was listening

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to some sermons and I saw a
sermon entitled the Coming Middle East War,

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and I'm like, Okay, it'll
be interesting to hear someone's perspective on what

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they think the coming Middle East War
is. Are they going to attach it

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to the current situation between Israel and
Gaza. Okay, all right, so

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let me start listening to it.
But as soon as I opened up the

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sermon to start listening to it,
I noticed it said Psalm eighty three the

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coming Middle East War, which then
really got my attention because I'm like,

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I've read Saw eighty three, you
know, a lot of times, and

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I've never connected it to being a
prophetic song. So I'm like, that's

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where are they going with this?
So I did two hours of review of

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two messages claiming that it was a
coming Middle East War. And after those

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two hours of review, it was
baffling because they never mentioned anything about a

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coming Middle East war. They talked
about everything other than so I was like,

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how are they handling Saw eighty three? What is their hermonutical approach?

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So it kind of got frustrating.
I listened to the third part. They

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still did not do. I listened
to the fourth part. They still didn't

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even begin to talk about how was
it coming to Middle East war? So

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I have no idea what they were
hoping to accomplish. Maybe I think they're

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up to part sixteen seventeen or eighteen
now and I haven't It's gotten frustrated because

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it turned into talking about rock music
and the length of women's skirts and everything

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other like, I don't know where
any of this is coming from Psalm eighty

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three, so the whole thing just
became bizarre. So then I'm like,

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Okay, that's not going anywhere.
So then I found a sermon that took

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Psalm eighty three and connected it to
the events of Second Chronicles twenty. I'm

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like, Okay, instead of making
it prophetic in a sense, they're making

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it prophetic as maybe predicting what happened
in Second Chronicles twenty. I'm like,

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wow, that is somewhat interesting.
So let's read Psalm eighty three, at

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least a part of it. Then
we'll go to Second Chronicles twenty and you

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can see maybe why some would try
to draw or or connection. All right,

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so we start in saw maighty three. Well, I won't go through

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everything we've already covered, but because
we'll do a lot of review over the

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next two hours. But here we
go saw Maty three, Verse one,

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do not keep silent, Oh God, do not hold your peace, and

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do not be still, Oh God, for behold your enemies make a tumult,

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and those who hate you have lifted
up their head. They have taken

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crafty council against your people and consulted
together against your sheltered ones. They have

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said, come, let us cut
them off from being a nation, that

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the name of Israel may be remembered
no more. For they have consulted together

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with one consent, they form a
confederacy against you, the tents of Edom

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and the Ishmaelites, Moab and the
Hagrites, Giball Ammon and Amelek Felistia with

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the inhabitants of tire Assyria also has
joined with them. They have helped the

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children of Lot. Now we can
stop right there. Pretty simple, pretty

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straightforward. The Samis puts forth what
we we'll talk about this later. The

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type of psalm this is is referred
to as a lament psalm offering a lament.

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Some would refer to this as a
communal lament. The Samist is speaking

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for the people of Israel. They
are very distressed. They're filled with fear

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and anxiety because a confederacy of nations
is coming against them to wipe them off

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the face of the earth. All
right, it seems pretty simple and pretty

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straightforward. So some, it appears, try to take this and apply this

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as being prophetic to some future event, in other words, future, even

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for us. Some try to connect
it to nineteen forty eight. Some try

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to connect it to nineteen sixty seven. I think sixty seven. I think

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it's the sixty seven War, nineteen
sixty seven. Some try to connect it

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to something future. The problem with
all of the the future, future,

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future, future event, or any
future of it is the wording of the

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text itself. It speaks of this
happening in the present for the time the

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author is writing, so it does
not give a prophetic view. It gives

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a past present view. So that's
already a little confusing. But if you

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go to Second Chronicles chapter twenty,
you may see why some would try to

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connect it to this. Now,
this would still be future for the Psalmist,

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right, it would be past for
us, because if the Psalmist wrote

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this as a prophecy predicting what happens
in Second Chronicles twenty, that would still

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make it future, which would still
have the problem of the language used.

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But you can see a little bit
here Second Chronicles chapter twenty, verse one.

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It happened after this that the people
of Moab with the people of Ammon

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and with others with them. Besides, the Emmonites came to against Jehosepha.

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See you not there's a confederacy of
people coming against jehosephat do you see that?

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Right? Then some came until Jojosepha
saying, a great multitude is come

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against you from beyond the sea,
from Syria. And there they are,

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and Hazazan Tamar, which is in
Ingidi, and Jehusaphat feared and set himself

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to seek the Lord and proclaimed a
fast throughout all Judah. So Judah gathered

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together to ask help from the Lord. And from all the cities of Judah

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they came to seek the Lord.
Well, there's the seeking part, right,

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the praying part that maybe offering up
a lament so that you see why

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some would want to count of possibly
connect it to p. Eighty three.

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So, and one of the sermons
I listened to, and this is a

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direct quote, Jehosaphat called in Asaf
to produce basically the lament so that the

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people could try out to God.
That Asaf gave basically a voice to the

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distress and fear of the people.
And of course in that sermon, all

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the people said amen. Sitting in
the pews right. Well, from the

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very beginning I had some My first
thought was, well, this is much

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better than connecting it to some future
war. This would and I started thinking,

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well, if Asaf was there,
then Saw eighty three is not a

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prophetic psalm, right, that Second
Chronicles twenty would be the historical setting for

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Psalm eighty three. In other words, to understand Psaw eighty three, we

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go to Second Chronicles twenty and now
we have the historical setting for what happened.

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So I'm like, okay, well
maybe that's a plausible hypothesis if Asaf

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was alive. Right, So I'm
like, okay, I know what we're

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gonna do. So I gave the
assignment on the podcast for people to a

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chart that gave me a contrast in
a comparison between Second Chronicles twenty and Saw

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eighty three. So I kind of
gave that as an assignment, and then

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as the week proceeded, I continued
to work on it, and then all

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of a sudden, I was like, well, wait a minute, I'm

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still confused here because one of the
questions I gave on the podcast was,

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someone find me a reference that shows
where Jehosaphact called an Asaf because the pastor

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said it in a dogmatic way.
I'm like, where is that? Where

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is that? At? Well?
Nobody could find anything, and I'm like,

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well something, something is not making
sense here now. In my mind,

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I was just trying to get away
from the coming Middle East War,

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so this sounded like a more plausible
explanation, so I had not yet thought

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about it. So I kept thinking
of it, and then all of a

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sudden, I'm like, wait a
minute, wait a minute, there's a

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problem here. There's a big problem
here. There's no way jehosaphact called an

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Asef. There's just no way.
And you know why Ace Half wasn't alive.

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It would have been dead way before
this. So I'm just gonna go

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through some basic information here, okay, Well exactly and second Chronicles twenty verse

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fourteen, Yeah, yeah, exact. You go. Then the spar of

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the Lord came upon Jeheza L,
the son of Jazekariah, the son of

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Benaiah, the son of Jaio,
the son of Matanaya, a levite of

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the sons of Asaf. Right,
this is this is going back. Yeah,

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this is not Ace Half is not
life. Okay, So I'm like,

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why am I hearing sermons, and
so not only that, not even

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I hear sermons. I kept looking
up and I found it leaves like one

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or two references that kind of came
with the same theory. I'm like,

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how is this even possible? So
here's some basic information, all right,

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are you ready? To Biblical chronology
and traditions. Now, this is just

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one source. According to Biblical chronology
and traditions, asfh was believed to have

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lived during the time of the King
and continued his musical ministry throughout the reigns

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of subsequent kings, including King Solomon. I'm like, okay, well that

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would be David. Yeah, that
would be David, and then that would

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be Solomon. Okay, well,
if you're if you're ministering during those two

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reigns, no way you're going to
be around for Jehosaphat. There's no no

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way. So the exact timeline of
his life is not explicit explicitly in the

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biblical text, but based on the
context of the psalms attributed to him and

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his association with the Tabernacle worship,
this is how they read. Are you

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ready. It is unlikely that Asaf
was alive during the reign of King Jehosaphat.

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They put it in the unlikely category, right, another one, King

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Jehosaphat, reigned over Judah and the
ninth century, several generations after David and

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Solomon. Asaf is traditionally viewed as
a contemporary of David and a prominent figure

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in the period of the early Israelite
monarchy. Therefore, it is generally understood

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that Asaf's ministry and contributions to the
psalms occurred before the time of King Jehosephaed.

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So we go from unlikely to now
we're at is it is understood that

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it happened before, all right,
So we're getting a little bit more dogmatic,

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right, okay, right, that's
good. Now. While Asaf's exact

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lifespan and historical context remains somewhat you
know, maybe we're not completely sure,

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cannot be completely dogmatic, his legacy
as a revered musician, worship leader,

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and composer of psalms has endured through
the Biblical canon. The psalms attributed to

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Asef continue to be treasured for their
spiritual death, poetic beauty, and thematic

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richness. Thats a nates with readers. Accruss generations. Okay, that doesn't

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really help me any. It doesn't
really help me any Okay. Asaf,

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the author of some psalms, including
Psalm eighty three, was indeed alive during

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the reign of King David, Right, Okay, we feel comfortable with that.

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Right. However, when it comes
to the events and second Chronicles twenty

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during the reign of King Jehosaphat,
are you ready? Here we go,

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Asaf would not have been alive at
that time. Now we get something that

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is more dogmatic. The Biblical account
places Asaf is a contemporary King David and

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one of the leaders appointed by David
to oversee worship in the tabernacle. Asaf's

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influence in the realm of worship is
primarily associated with the time of David and

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Solomon, not later periods like the
reign of Jehosaphat. During the reign of

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Jehosaphat, it was likely that other
levites and musicians would have been in charge

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of worship, as Asaf and his
descendant's roles were more prominent during the time

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of day in Solomon. Therefore,
while Asaf may have been alive during Damag's

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reign, he would not have been
present or in charge of worship during the

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events of Second Chronicles twenty in the
time of Jehosaphat. So now we're getting

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sources are getting what more dogmatic?
More certain? Okay, So then just

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a couple of more. King Jehosaphat
reigned from around eight seventy three to eight

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forty nine BC. As Asaf was
a contemporary of King David, who reigned

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around one ten ten to nine seventy
BC. It is estimated that Asaf would

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have likely died several decades before the
reign of King Jehosaphat. Using these dates

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as a reference, it can be
estimated that Asaf would have likely died around

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nine thirty to nine twenty BC or
earlier, which would have been several decades

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before King Jojosephat's reign began. All
right, So so then what one source

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says, Asaph, the writer of
Psaw eighty three and a contemporary of King

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David, would have likely died before
the start of the King of the King

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Josephat's reign. Given the estimated timeline
of the reigns Asaph would have lived and

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died during the time of David,
several decades before King Josephat came to power.

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So I don't know why multiple sermons
gave the impression that Josephat called an

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Asaf. I don't know why.
I don't know where that has come from.

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But it's completely it's literally impossible.
Asaf has nothing to do with Second

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Chronicles twenty, so that would mean
what one. So let's go ahead and

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just eliminate certain things. Okay,
we have no evidence, no proof at

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all that Psalm eighty three is a
p song. It is a lament,

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so there's no reason to make it
prophetic. There's nothing there. Second,

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the language of Saw eighty three is
speaking of something that is going on at

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that time. It's not prophetic,
there's nothing about it. So that eliminates

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any future Middle East war, and
anyone who tries to attach it to that

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you would have to you would have
to find something that quotes Saw eighty three

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and does what points to then something
future, And we don't have anything to

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say Saw eighty three is predicting.
Second Chronicles twenty still doesn't make any sense,

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right, just it's not connected.
There's no there's no way to connect

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it. Do similar things happen?
There's some similarities, but how many different

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times. Did nations come against Israel
all the time? So yeah, But

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not only that, this is most
importantly the historical setting for Saw eighty three

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is everybody has everybody got this?
The historical setting for Saw eighty three is

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not second Chronicles twenty. It cannot
be. It is not. Not only

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that this is very important asaf was
not called in by Jehosaphat to compose this

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lament. He was not could not
have been. He would have been dead

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even second Chronicles twenty by listing all
of those sons, but demonstrate that he

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was long gone. Okay, So
I don't know how that happens. That

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what is frustrating about this just demonstrates
that again, what you hear and what

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you read within from Christian sources or
even in sermons, you can't just do

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what. You can't just assume that
it is correct. That places the responsibility

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upon the hearer to be testing and
challenging and questioning and thinking. I understand.

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I don't know why it's so weird
the way all all the sermons that

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I have listened to, and I've
listened to a lot on Psaw eighty three,

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the approach to the text is just
bizarre. They either want to attach

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it to something future, or they
try to find a historical something to connect

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it to, or they want to
just throw out Isroe and make it all

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about the church and make it about
now. And every case, guess what

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happens. The original context is completely
eliminated. Israel is completely thrown out of

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the text, and guess who gets
inserted? Us us us us us us

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nothing to do with us. Now, are there lessons that we can derive

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from it? That's what we started
trying to work on last week. Correct

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what lessons can be taken from it? But to take lessons from it does

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not mean you do what you just
go place yourself all in it. You

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have to you have to figure out
what it's saying in by the words it's

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used, in the context that it's
found, make it applicable to the original

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recipients. Then we step back and
go, what are the lessons? Lessons

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are very different than saying it is
about us, right the same example,

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Well, I could go, I
could go to all kinds of examples where

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this happens constantly. I won't get
sidetracked now and talk about them. But

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we've talked about it in Jeremiah right, how many times is that famous passage

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in Jeremiah has quoted I know the
plans I have for you. That's for

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people coming out of Babylonian captivity.
That's not for us. So unless you're

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coming out of Babylonian captivity, that
promise has nothing to do with you.

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We take promises, we rip them
out of context. We've applied them to

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us, whethery're given to specific people
in a specific historical setting. In many

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cases we can see the actual fulfillment
of it in the scripture. So in

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this particular case, many of the
psalms, what is true of many of

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the psalms? Some of them we
have a clear historical setting, But in

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many cases we have what no historical
setting at all? We don't know and

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guess what we should not do force
it into a historical setting. What we

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should do is maintain that here is
a we know the ssawmist right, he's

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look at Saw eighty three. It
is a Sam of Asaf, so we

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know who it is, right,
we know he's connected with David. We

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know he was connected with the worship
all right, So we know that much

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that that's historical facts. So then
what can we derive from this that he

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composes this during a time of great
national distress, and he composes it as

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a lament, and so that's what
we're going to kind of continue to focus

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on. So I wanted to get
that all clarified and cleaned up because it's

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just it's kind of frustrating how many
sermons that have listened to and I'm like,

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I don't know what in the world
are doing to Saw eighty three that

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they are completely destroying it. So
we're gonna try to go back. We're

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gonna take the next what thirty minutes
we have in this hour and then move

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back through what we've already covered so
that hopefully by the next hour we can

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try to see how far we can
get in this psalm and take it apart.

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So are we ready? All right? Saw eighty three? We we

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provided kind of an outline. Remember
I like my outlines to be somewhat vague

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because I try to force you to
work on your own. Okay, so

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let's do kind of a vague outline
for SAW eighty three, right, I

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have I created two, maybe up
to three outlines, but I'm gonna go

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with this one. This is kind
of the one I gave last week.

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Okay, I keep working it and
trying to clean it up, but I

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like for you to work on it
all right, So Saw eighty three,

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what do we have in verse one? We have the plea? Right,

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the sawmist cries out to God to
not be silent and to not be inactive.

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That's verse one. Saw eighty three. Verse one is the plea.

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Can everyone see that? I think
that makes sense. Remember what's the rules

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and out lining. Outlining should never
be interpretive. It should always be observational.

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Right. Why is that? Because
an outline is an observational tool,

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it's not an interpretive tool. You
can't interpret until you do what. Observation

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must always proceed interpretation. The quality
of your interpretation is dependent upon the quality

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of your observation. If someone offers
an interpretation of a text, but you

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clearly can ask basic observational questions and
they cannot give you that, you should

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not listen to their interpretation. If
someone observes second Chronicles twenty and places asaff

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there, okay, that's a pretty
good thing that they have not done what

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observational work. They immediately jump to
interpretive work. And that's one of the

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major issues within Christian at large is
everybody wants Everybody wants an interpretation and an

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application. Everybody wants interpretation. And
when people go to church, they want

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three points in a nice, little
put together sermon so they can get a

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little bit of maybe a little bit
of interpretation. That really they want more

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application than they even want interpretation.
Well, if we are actually studying the

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text, sermons would be what a
lot of people would hate. They'd be

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tedious work going through the text,
trying to figure out what's there, why

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it's there, and asking those questions, and maybe spending six months looking up

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all the places where one word is
used? Right, why do we do

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that? Because that's the only way
to observe the text. So that's why

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we do things the way we do
things. So what's the first part of

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our outline? The plea? And
when that covers how many verses? One?

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Which verse? Verse one? All? Right, why don't we have

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in verses two through five? The
reasons for the plea? Remember correctly put

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reason the first time. But reasons
for the plea, and we have them,

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we can read them right. For
behold, your enemies make a tumult,

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and those who hate you have lifted
up their head they have taken crafty

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council against your people and consulted together
against your sheltered ones. They have said,

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come, let us cut them off
from being a nation that the name

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of visual may be remembered no more. The reason for his plea, in

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some ways we could change it a
little bit. But okay, the reasons

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for our plea are listed right there. He lists the detailed reasons for the

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plea. And that's because there are
enemies who are wanting to do what wipe

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them off the face of the earth. Now, please note the enemies.

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Who are they focused on? Well, it actually mentions them specifically. The

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enemies are focused on whom verse four
and five or four Israel? Right,

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everybody say that the enemies are focused
on Israel? Yes, I know.

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Then, well we'll get to that
in a minute. So the reasons for

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the play is there are enemies who
want to destroy Israel, and they are

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described in great detail here. What
they're doing, right, They're causing a

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tumult. Everybody see that they hate
you, meaning they hate God. They've

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lifted up their head. This is
pride, arrogance. They have taken crafty

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counsel against your people. Your is
a reference to again God's people Israel.

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Right, they have consulted together against
your sheltered ones. That's an interesting phrase.

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We'll talk about that when we ever
get there. Okay, if we

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ever do verse four, and they
have said, come, let us cut

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them off? Who is the them
Israel from being a nation? Clearly,

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this is the nation of Israel,
that the name of Israel may be remembered

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no more. No I listened to
another sermon. Guess what turns all of

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that into the church. They just
throw out Israel, makes it the church,

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the church, the church, the
church, the church. That's why

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we spent six months looking up every
use of the word Israel to destroy that

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theological concept because it's such a it's
such a disservice to the word of God.

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This is about the nation of Israel. Right, So what is the

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reason the psamist is crying out to
God because of these enemies and what they're

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doing. Now, we could make
we could argue there's one other reason he's

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crying out to God. We could
add a reason, right, and a

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roundabout way. Verse one is a
reason as well. Right, he's crying

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out to God because God hasn't done
anything. God is God is inactive.

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God is not doing anything in the
meantime. What is happening. Armies are

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gathering to wipe them off the face
of the earth. So you could argue

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in some ways that the reason also
includes verse one, but verse one is

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the plea. Verses two through five
is the reasons. We can do it

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that way? And then what do
we have? In verses six through eight

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are the enemies identified? And we
have a list of all of the enemies

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right right, we have the tens
of item the Ishmaelites, Moab, the

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hagar rights, hagarights or hagarins,
and other translations. Gibaw ammon amelecht,

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felicitia with the inhabitants of tire Assyria
also has joined with them. They have

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helped the children of Lot. That's
a lot of enemies, is it not?

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But they're all listed. They're all
listed. Now, why is it

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significant that the enemies are listed?
From an interpretive perspective? Why is it

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important to note it's Israel named yes? Are the enemies named yes? Why

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is that important? Because this is
telling you that this is referencing a real

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situation with real nations. It's not
about the church. It is not to

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be spiritualized. It's talking about real
historical situation. Are there the much lesson

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that can be derived from it?
We're not denying that, But the first

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thing we have to focus on is
what the actual historical physical situation that is

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taking place? All right? So
number one, we have the plea,

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that's verse one. We have the
reasons for the play verses two through five.

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If we have the enemies identified,
that go six through eight, and

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then what do we have in verses
nine through twelve the past and present?

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He says, deal with them who
are the them? The enemies listed in

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verses six through eight. Deal with
them as with Midian, as with Cicera,

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as with Jabin at the brook of
Kishan, who perished at Indore,

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who became as refuse on the earth. The King James uses dung on the

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earth. Make their nobles like Oreb
and like zeb Yes, all their princes,

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like Zeba and Zalmuna, who said, let us take for ourselves the

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pastures of God for a possession.
What does he do in verses nine through

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twelve. The psamis is asking God
to do what to do in the present

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to the current enemies as God has
done in the past to their past enemies.

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Right, very simple, very straightforward. Right. Hey, God,

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we don't know where you've been.
We need you to step up, and

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we need you to do now what
you've done in the past, what we

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need you to do to these enemies, what you've done to our past enemies.

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Very simple and very straightforward. Now, what pastors can do with that

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will be very can be very detrimental, but we'll get into that at a

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later time. Right. So,
number one, we have the plea.

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Number two, we have the reason
for the plea. Number three, we

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have the enemies identified. Number four, we have the past and the present.

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And then what do we have in
versus say, thirteen through eighteen?

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What do we have in thirteen through
and we have we have kind of a

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petition for defeat. Right, he's
petitioning God to defeat. Look what he

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says, Oh my God, make
them like the whirling dust, like the

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chaff before the wind, as the
fire burns the woods, as the flame

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sets the mountains on fire. So
pursue them with your tempest, fight them

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with your storm, fill their faces
with shame that they may seek your name.

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O Lord, let them be confounded
and dismayed forever. Yet, let

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them be put to shame and perish. So I mean I kind of added

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verse eighteen there I went back and
forth, kind of telling you how do

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we handle this? But clearly from
thirteen really to six, I think,

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all the way to seventeen, there's
no question this is the same ast petitioning

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God to make their enemies, to
basically bring them to an end, to

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destroy them. And we could talk
all the different things he asks of them,

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that they become like basically tumbleweed chaff, they become fire, to pursue

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them with the tempest, and to
fill them with shame. We see all

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of that right there, do we
not? He's petitioning them for defeat,

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all right, But then what do
we have that's the petition for defeat?

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We had the desired outcome? And
notice we talked a little bit about this.

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Even though he wants them destroyed,
there seems to be a desired outcome

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or his ultimate motive. And what
was it? To fill their faces with

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shame that they may seek your name, Oh Lord? Everybody see that that

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they may know. So really,
his desired outcome is that they will feel

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shame so that they will seek God
and that they may know something about God

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that kind of takes his desire and
makes it a much more spiritual because at

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first you could argue it's very vengeful, but then it kind of turns very

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spiritual, does it not? Hey, It wants him to be filled with

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shame so that they may seek God. And then verse eighteen, that they

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may know that your name alone is
the Lord or Jehovah, and your the

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most high over all the earth.
Okay, there is our outline, very

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simple, very straightforward, the plea, the reasons for the plea, the

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enemies identified past and present, the
petition for defeat, and the desired outcome.

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We can I could do a little
bit more, you know, working

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on it, but what do I
not want to do? I don't want

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to bring in an interpretation? Right, So there is and summary we could

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say this. Psalm eighty three is
a plea for God to intervene on behalf

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of Visraal against their enemies. The
Psalmist describes the enemy's plans and actions,

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appeals to God for action and defeat
of the enemies, and concludes with a

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declaration of God's supreme authority over all
the nations, which then leads to lots

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of philosophical problems, but we'll cross
that bridge when we get there. All

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right, now, so there's the
outline. We don't need to spend a

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lot of time on the second reminder. The author of the psalm is whom

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Asaf and he was what a levite
and a key figure in leading worship in

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the tabernacle and later in the temple. Aceph is credited with composing several psalms,

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including Psalm eighty three. Right,
so number one, the outline,

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number two, the author, number
three, the type of psalm. We're

405
00:32:21.599 --> 00:32:23.839
not going to go We went through
all the types of psalms last week.

406
00:32:23.880 --> 00:32:27.240
I'm not going to go through all
of them again. But this psalm is

407
00:32:27.359 --> 00:32:31.240
referred to what kind of a psalm? A lament psalm. These psalms express

408
00:32:31.359 --> 00:32:36.319
sorrow, grief, distress, cry
out for God to help and deliverance.

409
00:32:36.440 --> 00:32:40.759
They often include elements such as petitions, complaints, and please for God's intervention.

410
00:32:42.240 --> 00:32:45.200
And we looked at number of examples, but this is a unique kind

411
00:32:45.279 --> 00:32:51.200
of lament psalm. We refer to
this kind of lament salm as what a

412
00:32:51.279 --> 00:32:55.079
communal lament? A communal lament that
the people are crying out to God.

413
00:32:55.279 --> 00:33:00.480
And what do we learn from a
lament psalm. The Book of Psalms is

414
00:33:00.640 --> 00:33:06.160
not filled with but there are many
lament psalms and the Book of Psalms.

415
00:33:06.240 --> 00:33:10.720
What do we learn about the Psalmist
in the Book of Psalms calling out to

416
00:33:10.839 --> 00:33:16.000
God as a lament when we learned
some important lessons? Does everyone remember about

417
00:33:16.000 --> 00:33:22.240
that that as a Christian you can
be honest and vulnerable with God. You

418
00:33:22.319 --> 00:33:28.160
don't have to put on some fake
church face and pretend that everything is wonderful

419
00:33:28.200 --> 00:33:30.799
and great. You can cry out
to God and be very open and very

420
00:33:30.839 --> 00:33:35.440
honest. Is he not very open
and honest? In verse one? God,

421
00:33:35.480 --> 00:33:37.519
why have you been silent? Basically
where have you been? And we

422
00:33:37.599 --> 00:33:40.880
read that same kind of lament in
the words of Job, do we not?

423
00:33:42.480 --> 00:33:45.240
He's very adamant, like God,
where are you? I wish I

424
00:33:45.319 --> 00:33:50.079
was dead? I wish I was
never born. He has some strong words

425
00:33:50.720 --> 00:33:54.000
and many churches you're not allowed to
be that honest and vulnerable. But if

426
00:33:54.039 --> 00:33:58.160
you can't be that honest and vulnerable
with God, well then there's no point

427
00:33:58.200 --> 00:34:00.200
in even pretending to be anything.
Because you can't be honest and vulnerable with

428
00:34:00.240 --> 00:34:04.039
anybody. You can be more honest
and vulnerable with God than you can be

429
00:34:04.079 --> 00:34:09.119
with people. Right, So be
honest and vulnerable with God. And it's

430
00:34:09.159 --> 00:34:15.559
a trust despite his circumstances. By
him lamenting to God, he's trusting in

431
00:34:15.599 --> 00:34:22.840
God, irregardless of the circumstances.
Get it, which which does it take?

432
00:34:22.639 --> 00:34:27.519
Which requires more faith to simply believe
God is going to fix your circumstances

433
00:34:27.639 --> 00:34:31.559
or to continue to believe and call
out to God when your circumstances are bad

434
00:34:31.719 --> 00:34:37.000
and are going from bad to worse. That requires more faith, right,

435
00:34:37.559 --> 00:34:42.519
So he does it. He's obviously
maintaining some hope in God's promise, right,

436
00:34:43.039 --> 00:34:45.800
So he's hoping and relying on God's
promise. Now for them, what

437
00:34:45.840 --> 00:34:51.239
promise would they be holding out to? And saw maybe three? For him

438
00:34:51.239 --> 00:34:54.119
to cry out to God? What
he's holding onto? The hope of the

439
00:34:54.199 --> 00:35:00.519
covenant that God has made with Israel, that He will ultimately do what preserve

440
00:35:00.679 --> 00:35:04.760
them, save them, bring them
into the land, give them all of

441
00:35:04.800 --> 00:35:07.400
those Old Testament promises. Now,
to be fair, many of those promises

442
00:35:07.440 --> 00:35:13.239
have never been fulfilled, so we
believe they will be fulfilled. But they

443
00:35:13.280 --> 00:35:15.719
were still holding on to those promises. So that teaches us to hold onto

444
00:35:15.760 --> 00:35:19.920
God's promises, even if we don't
understand when or how are they're ever going

445
00:35:19.960 --> 00:35:28.880
to be fulfilled? Right, because
right exactly, which shows his hope and

446
00:35:28.920 --> 00:35:31.679
trust, right all right? So
and well we talked a little bit more

447
00:35:31.760 --> 00:35:35.639
about all of that, all right. So there's number one, we have

448
00:35:35.639 --> 00:35:37.519
the outline. Number two, we
have the author. Number three, we

449
00:35:37.599 --> 00:35:43.639
have the type of palm, and
the number four past, present and future.

450
00:35:43.679 --> 00:35:49.079
We covered this briefly. Sometimes contemporary
interpreters see parallels between these ancient groups

451
00:35:49.079 --> 00:35:53.320
mentioned and saw maybe three these enemies
with modern nations. So they will say

452
00:35:53.320 --> 00:35:58.159
things like Atom might be linked to
parts of Jordan and the Palestinians, Moab

453
00:35:58.199 --> 00:36:01.400
and Ammon or often associated with Jordan. Felicia's link to the Gaza strip,

454
00:36:01.760 --> 00:36:07.039
Tire is associated with Lebanon, Assyria's
link to parts of modern day Syria and

455
00:36:07.079 --> 00:36:13.000
Iraq. These interpretations suggest that the
coalition described as psuventy three could foreshadow a

456
00:36:13.039 --> 00:36:17.840
future alliance of Middle Eastern nations against
Israel. The problem is, none of

457
00:36:17.840 --> 00:36:22.639
that has any scriptural reason for coming
to that conclusion. In fact, what

458
00:36:23.280 --> 00:36:28.360
when you read that kind of stuff, you know exactly what is happening,

459
00:36:28.360 --> 00:36:30.679
all right? So this is very
important. Remember you are either in your

460
00:36:30.719 --> 00:36:36.639
Christian life, you're going to be
someone who is text based where you're looking

461
00:36:36.679 --> 00:36:42.559
to the text, or inevitably it
happens Christians. When Christians do it,

462
00:36:42.559 --> 00:36:45.559
they don't even realize they're doing it. When you become a Christian, what

463
00:36:45.639 --> 00:36:50.119
are you taught? First? Almost? Are you taught in depth hermoneutical skills,

464
00:36:50.960 --> 00:36:54.679
No, most Christians don't even know
hermonutical skills. Are you taught actual

465
00:36:54.760 --> 00:37:02.880
Bible study methods? No, what
you're taught is doctrine and want to believe

466
00:37:04.639 --> 00:37:07.239
and guess what happens? Like just
take this, say, this is a

467
00:37:07.239 --> 00:37:13.320
systematic theology. Whether your church ever
tells you the word systematic theology, they're

468
00:37:13.360 --> 00:37:16.239
teaching you want to believe in and
sermon Sunday school lesson. So guess what

469
00:37:16.480 --> 00:37:22.840
you take what you've been taught to
believe, here's a systematic theology and it

470
00:37:22.880 --> 00:37:28.440
gets placed where on top. So
then you read the Bible through the lens

471
00:37:30.280 --> 00:37:32.880
of your theology, or if you've
been taught over and over and over to

472
00:37:32.960 --> 00:37:37.119
Psaw eighty three is a prophetic psalm
pointing to some Middle Eastern war and that

473
00:37:37.159 --> 00:37:40.800
these nations represent the modern nations of
what you see today. Then guess what

474
00:37:40.840 --> 00:37:45.000
you do when you read Saw eighty
three? You're read it that way?

475
00:37:46.159 --> 00:37:50.159
And what have I screamed over and
over and over? What do you have

476
00:37:50.239 --> 00:37:54.719
to do? You got to rip
that filter off the text and you study

477
00:37:54.760 --> 00:37:58.480
the text, and guess what You
study the text and you do with the

478
00:37:58.480 --> 00:38:04.360
text. You study the text and
guess what you're not concerned with. You

479
00:38:04.400 --> 00:38:07.519
don't care if it fits someone's theology
or doesn't fit theology, or if it

480
00:38:07.800 --> 00:38:13.519
if it uh makes someone upset or
doesn't make someone. The text is what's

481
00:38:13.559 --> 00:38:17.280
supposed to rule, what's not supposed
to rule. Your theology is not supposed

482
00:38:17.280 --> 00:38:21.440
to rain. The text is supposed
to rain. Well that guess what.

483
00:38:21.559 --> 00:38:25.119
The minute you do that, guess
what happens? People get very upset because

484
00:38:25.159 --> 00:38:30.400
it now rocks the boat. They
just want they just want to hear what

485
00:38:30.440 --> 00:38:34.960
are they already agree with? But
the text doesn't look. I don't care

486
00:38:35.039 --> 00:38:37.519
what your system of theology is.
And I'm all for learning theology, I

487
00:38:37.519 --> 00:38:43.840
mean obviously, but guess what if
your theology governs everything, there's no point

488
00:38:43.880 --> 00:38:46.440
studying the text because all you're doing
is reading the text. A lot of

489
00:38:46.480 --> 00:38:51.039
your theology. If you're honest with
the text, I don't care what system

490
00:38:51.039 --> 00:38:52.960
of theology you hold to guess what
you're gonna find over and over and over.

491
00:38:54.800 --> 00:38:59.280
You're going to become very uncomfortable because
over and over it's going to provide

492
00:38:59.519 --> 00:39:04.000
massive challenges. Correct, you believe
in salvation by grace alone, through faith

493
00:39:04.039 --> 00:39:07.000
alone, because of Chris's alone sounds
good. Everybody says, Amen, go

494
00:39:07.079 --> 00:39:10.320
to the Book of James, and
it literally says we are not saved by

495
00:39:10.320 --> 00:39:15.920
faith alone, literally says that we
are not justified by faith alone. We're

496
00:39:15.000 --> 00:39:19.920
justified by our works. Well,
so immediately, what do we do well,

497
00:39:20.000 --> 00:39:22.480
it doesn't mean that as soon as
it it goes against our theolo,

498
00:39:22.960 --> 00:39:27.840
it just doesn't mean that. And
we offer up some in many cases weak

499
00:39:28.119 --> 00:39:31.679
explanation make ourselves feel better, because
all people want in the pew is to

500
00:39:31.719 --> 00:39:36.119
get right back to what the three
points, a nice little sermon so they

501
00:39:36.159 --> 00:39:38.599
can get out by noon. But
sometimes you have to go, we got

502
00:39:38.599 --> 00:39:44.199
a problem here. This makes absolutely
no sense. And guess what when we

503
00:39:44.400 --> 00:39:47.880
Sometimes when we're done, what do
we discover? It still doesn't make sense,

504
00:39:49.519 --> 00:39:51.840
and it may never make sense.
And if it all made sense,

505
00:39:51.840 --> 00:39:55.440
there wouldn't be a thousand thousands of
different denominations where nobody can agree literally on

506
00:39:55.519 --> 00:40:00.599
anything. I mean, nobody agrees
on anything within Christianity. So all right,

507
00:40:00.639 --> 00:40:02.559
So when we the past, present, future, how are we should

508
00:40:02.559 --> 00:40:07.719
how should we understand saw eighty three? We should understand so many three as

509
00:40:07.800 --> 00:40:14.599
referencing a historical event that was happening, has been happening, and was happening

510
00:40:14.639 --> 00:40:20.880
at the time that it was written. It is not prophetic, right do

511
00:40:20.960 --> 00:40:29.400
we know the historical setting? What
we don't know? We don't know,

512
00:40:29.480 --> 00:40:32.000
like if there's we don't know anything
about what's going on other than what's described

513
00:40:32.039 --> 00:40:36.840
where and so eighty three. But
so many three gives us enough context,

514
00:40:36.880 --> 00:40:42.440
correct, Right, So for for
the people at the time, this would

515
00:40:42.480 --> 00:40:44.960
have made sense. Correct, that
would have been like, hell, we've

516
00:40:45.039 --> 00:40:47.679
got a problem here. These nations
are coming to get us. He gives

517
00:40:47.760 --> 00:40:52.280
us, the author gives us enough
information that we know that we can step

518
00:40:52.320 --> 00:40:57.159
back in time and go, wow, that was a major problem for those

519
00:40:57.199 --> 00:41:01.119
individuals at that time. We can't
take it and go put it in chronicles

520
00:41:01.199 --> 00:41:06.800
or somewhere else because it doesn't seem
to fit correct. Okay, because well,

521
00:41:07.159 --> 00:41:10.239
especially if Asaf is dead. It
doesn't make any sense, all right,

522
00:41:10.639 --> 00:41:13.760
So oh, we're good. I
know that was a lot of review,

523
00:41:13.880 --> 00:41:16.800
all right, So yeah, we're
just gonna We're just gonna have to

524
00:41:16.840 --> 00:41:21.400
We'll just stop there because people are
already showing up and if we go further,

525
00:41:21.519 --> 00:41:23.800
we're not gonna get anywhere. So
now that's a good that gets us

526
00:41:23.800 --> 00:41:28.760
through a lot of the clarification,
a good review. And now we can

527
00:41:28.880 --> 00:41:31.360
just start with verse one in the
next hour and see if we can get

528
00:41:31.440 --> 00:41:37.639
to I don't know, maybe we
can get down to verse twelve. I

529
00:41:37.639 --> 00:41:40.920
don't know. Maybe we'll try,
and in the next hour we will try.

530
00:41:42.119 --> 00:41:46.599
But that's the go any questions on
any of that. So what can

531
00:41:46.599 --> 00:41:58.199
we be dogmatic about Saw? Maybe
three is not a prediction of Second Chronicles

532
00:41:58.199 --> 00:42:02.719
twenty And most importantly, we can
dogmatically assert that Asaf was not called in

533
00:42:02.920 --> 00:42:08.800
by josephat okay, because Asaf was
dead. It has no future prophecy,

534
00:42:08.880 --> 00:42:13.280
there's no because it's a lament.
It's not a prophetic psalm. I don't

535
00:42:13.280 --> 00:42:16.559
know how we like. If you
can't identify the type of psalm, then

536
00:42:16.599 --> 00:42:20.559
there's no way you can offer.
Think of it this way, if you

537
00:42:20.599 --> 00:42:24.519
can't identify the type of psalm,
then what is your chances of interpreting the

538
00:42:24.559 --> 00:42:31.440
PM You just go ahead and say
zero. All right, you can't.

539
00:42:31.480 --> 00:42:35.960
You've got to be able to identify
the type, right, And that's true

540
00:42:36.000 --> 00:42:37.519
throughout all the Bible. Right,
You've got to be able to identify the

541
00:42:37.639 --> 00:42:42.360
genre of literature. Right, is
it a historical narrative. If it's a

542
00:42:42.559 --> 00:42:46.320
historical narrative that's interpreted far different than
poetry, is it not? Right?

543
00:42:46.599 --> 00:42:51.320
So you've got to be able to
identify the genre of literature before you.

544
00:42:51.480 --> 00:42:54.840
And so many times when people start
arguing, you can ask basic hermeneutical questions

545
00:42:54.840 --> 00:43:00.239
and I don't know what in the
world they do, but people do that

546
00:43:00.360 --> 00:43:05.199
all the time. They do it
so frequently. We all know the famous

547
00:43:05.239 --> 00:43:07.280
passage. I'll just end with this, just as another example. We all

548
00:43:07.320 --> 00:43:10.480
know the famous passage in the Book
of Joshua. Right, we sing it

549
00:43:10.719 --> 00:43:15.639
Joshua one to eight. This with
the law, This book of the law

550
00:43:15.280 --> 00:43:19.880
shall not depart from thy mouth.
You shall me ty on it day and

551
00:43:20.000 --> 00:43:24.039
night to a and so that we
will observe everything that's within it, so

552
00:43:24.119 --> 00:43:30.639
that our way may be prosperous.
And we will have good success. Churches

553
00:43:30.679 --> 00:43:37.960
everywhere take that and make it about
us. That is, that is a

554
00:43:37.039 --> 00:43:45.760
complete obliteration of the actual text.
What precedes Joshua the Book of Deuteronomy,

555
00:43:45.559 --> 00:43:50.440
and what happens in the Book of
Deuteronomy is it's very specific. We sometimes

556
00:43:50.480 --> 00:43:54.719
refer to it as the Land covenant. Right, God tells Israel when you

557
00:43:54.920 --> 00:44:01.880
go into the land, you must
do a b If you do, you're

558
00:44:01.880 --> 00:44:08.400
gonna have blessings. If you don't, you're going to have curses. Well,

559
00:44:08.440 --> 00:44:12.440
anyone who reads Joshua one eight and
tries to apply it to yourself,

560
00:44:12.480 --> 00:44:15.000
you should immediately get nervous, right
because I can't let the word have got

561
00:44:15.000 --> 00:44:17.880
depart from my mouth. Meaning all
I should ever be talking about is God's

562
00:44:17.880 --> 00:44:22.079
word. I should be meditating on
it day and night. I yet to

563
00:44:22.079 --> 00:44:23.840
know a Christian who meditates on God's
word day and night. So we always

564
00:44:23.840 --> 00:44:28.639
try to modify it or try to
grade it on a curve. Already,

565
00:44:28.679 --> 00:44:31.320
those are two strikes. Christians don't
just talk about the Bible, and Christians

566
00:44:31.360 --> 00:44:34.880
don't meditate on it day and night. They think about all kinds of other

567
00:44:34.960 --> 00:44:37.039
things. Right, So we're already
in trouble right, But then the third

568
00:44:37.039 --> 00:44:43.039
one is the kicker. Observe everything
that's in it means you will keep God's

569
00:44:43.119 --> 00:44:47.679
law perfectly well, first of all, to the original recipients, did they

570
00:44:47.719 --> 00:44:52.679
pull any of that off? No
they didn't. Do we pull that off?

571
00:44:52.960 --> 00:44:55.039
No we don't. So that means
Joshua one eight would be the most

572
00:44:57.079 --> 00:45:02.519
depressing verse. That would just lead
you to despair and basically discouragement and want

573
00:45:02.519 --> 00:45:07.199
to deconstruct and give up because no
one because guess what we know philologically,

574
00:45:07.679 --> 00:45:12.840
has anyone ever kept the law?
No, well other than Christ, but

575
00:45:12.880 --> 00:45:15.639
I'm talking to us, no one
ever has, No one ever will because

576
00:45:15.679 --> 00:45:20.000
we can't keep the law. You
know why we can't keep the law because

577
00:45:20.000 --> 00:45:22.679
the law was never meant for us
to keep. The law was meant to

578
00:45:22.719 --> 00:45:25.239
show us our inability to keep it
so that it would drive us to the

579
00:45:25.280 --> 00:45:30.559
one who kept it for us,
which is Christ. So all Joshua one

580
00:45:30.639 --> 00:45:35.719
eight gives them the requirements under that
law, and they did they failed,

581
00:45:36.079 --> 00:45:42.360
which is why there had to be
a new covenant, because they needed someone

582
00:45:42.400 --> 00:45:45.719
to keep the law on their behalf. So the whole thing of Joshua one

583
00:45:45.800 --> 00:45:50.960
eight, it's connected back to Deuteronomy. Hey, you will have success.

584
00:45:51.079 --> 00:45:55.559
That's going back to the covenant in
Deuteronomy. If you do this, this

585
00:45:55.599 --> 00:46:00.320
is what you'll get. If you
don't do this, this is what you're

586
00:46:00.360 --> 00:46:04.199
going to get. And what did
they get? All the curses that are

587
00:46:04.239 --> 00:46:07.559
listened literally in the book right before
Joshua. We come to Joshua, and

588
00:46:07.599 --> 00:46:12.360
then guess what we do. We
kick out Israel, we kick out Deuteronomy,

589
00:46:12.440 --> 00:46:17.960
and we make it all about us. That the text is emphatic who

590
00:46:19.079 --> 00:46:24.639
is being spoken to? Right,
God tells Joshua to go talk to whom

591
00:46:25.079 --> 00:46:29.800
Israel as they're coming into the land
that he had promised there. I mean,

592
00:46:29.840 --> 00:46:32.639
the text is emphatic who is being
spoken to? There's no question about

593
00:46:32.639 --> 00:46:36.280
it. Now we can say,
is it good to meditate on God's word?

594
00:46:37.000 --> 00:46:39.639
Yes? Should we hopefully meditate on
a day and night? Yes?

595
00:46:40.039 --> 00:46:44.159
Should we not let it depart from
our mouth? Yes? Do we want

596
00:46:44.199 --> 00:46:46.360
to obey all that's in it?
Yes? But the reality is we're no

597
00:46:46.400 --> 00:46:50.360
one's going to ever accomplish those three
things. Well, I know we can't

598
00:46:50.400 --> 00:46:52.119
keep the law perfectly. Because we
could keep the law perfectly, what would

599
00:46:52.119 --> 00:46:57.840
we not need? We wouldn't need
Christ. And if Christ just came to

600
00:46:57.880 --> 00:47:00.159
make us be able to keep the
law and there should be perfect Christians,

601
00:47:00.159 --> 00:47:05.280
well there's no perfect Christians. Therefore
nobody can keep the law, meaning we

602
00:47:05.320 --> 00:47:07.800
have never been able to be able
to keep the law, so we need

603
00:47:07.880 --> 00:47:10.519
Christ. But that's an example where
people just come into the text and I

604
00:47:10.519 --> 00:47:14.840
don't know what they do. They
just ignore everything. If you read from

605
00:47:14.880 --> 00:47:17.719
Deuteronomy to Joshua, as soon as
you read that verse, you know exactly

606
00:47:17.719 --> 00:47:22.880
what it's referring to. It's referring
back to a few a few chapters a

607
00:47:22.920 --> 00:47:28.159
back in Deuteronomy where you have the
land Covenant. But Joshua one eight is

608
00:47:28.159 --> 00:47:30.119
obliterate saw eighty three. What are
people? I don't know what they do.

609
00:47:30.360 --> 00:47:32.800
The church gets thrown in there,
We get thrown in there, rock

610
00:47:32.880 --> 00:47:36.679
music gets thrown in there, women's
dress gets thrown I don't know why the

611
00:47:36.679 --> 00:47:38.360
world happens. And it's like none
of that has anything to do with the

612
00:47:38.400 --> 00:47:45.039
actual text. So what do we
have to struggle with as Christians being text

613
00:47:45.559 --> 00:47:52.599
based and not being philological, having
our theology override the text. But most

614
00:47:52.599 --> 00:47:57.440
importantly, this is so important Church. I've said it so many times.

615
00:47:57.639 --> 00:48:02.480
The sermon. The concept of the
has been one of the most negative consequences

616
00:48:02.480 --> 00:48:07.199
in the history of Christianity, because
we want sermons, we don't want the

617
00:48:07.239 --> 00:48:09.920
text, and sermons are designed to
give you three little points, give you

618
00:48:09.960 --> 00:48:15.559
something practical, and may keep you
where a million miles from the actual text.

619
00:48:16.199 --> 00:48:19.679
A lot of times you ask people
about a sermon, they can tell

620
00:48:19.719 --> 00:48:22.880
you what the points of the sermon
was. Hopefully well, guess what.

621
00:48:22.880 --> 00:48:29.239
They usually can't explain to you the
actual text. Well after a sermon,

622
00:48:29.280 --> 00:48:31.599
if you don't understand the text better, and all you can tell me about

623
00:48:31.599 --> 00:48:36.679
the text are the three points the
pastor gave you, guess what. Those

624
00:48:36.679 --> 00:48:40.079
three points may not have anything to
actually do with the actual meaning of the

625
00:48:40.119 --> 00:48:45.599
text, because I've heard plenty of
sermons on Joshua one to eight has nothing

626
00:48:45.639 --> 00:48:49.239
to do with the actual meaning of
the text, because I was like,

627
00:48:49.840 --> 00:48:53.400
you've completely obliterated its context. Saw
eighty three can't be about us first and

628
00:48:53.440 --> 00:48:58.000
foremost. It has to be about
them. Now, are we gonna pull

629
00:48:58.079 --> 00:49:00.079
lessons from it? Yeah, we
can pull us. It's directly from the

630
00:49:00.320 --> 00:49:05.760
fact that it's a lament right that
teaches us some things about lamiting to God.

631
00:49:05.840 --> 00:49:08.679
On our behalf right. So there
are lessons, but we can't make

632
00:49:08.719 --> 00:49:13.920
it about us. So it's frustrating
that I have to spend all that time

633
00:49:14.000 --> 00:49:17.119
correcting all the errors out there about
it, but that's the only way to

634
00:49:17.159 --> 00:49:21.800
get us anywhere clothes. So for
the next hour our goal. We're going

635
00:49:21.840 --> 00:49:23.679
to move fast and we're going to
try to get as far into Saw Many

636
00:49:23.800 --> 00:49:27.880
three as we can and see what
we can learn. So let's start right

637
00:49:27.920 --> 00:49:30.840
here. Lookt we come before you
this morning. Lord. We ask for

638
00:49:30.840 --> 00:49:36.639
forgiveness for all the ways we've mishandled
your text. We ask for forgiveness for

639
00:49:36.760 --> 00:49:40.159
times we've inserted ourselves in your word
where we do not belong. We ask

640
00:49:40.199 --> 00:49:45.159
for forgiveness for taking promises that are
not for us and claiming them for ourselves.

641
00:49:45.760 --> 00:49:49.079
And most importantly, we ask your
forgiveness for taking people that are mentioned

642
00:49:49.119 --> 00:49:52.119
in the text and moving them out
of the text simply so that we can

643
00:49:52.119 --> 00:49:57.880
insert ourselves. Forgive us for our
mishandling of the word, and we pray

644
00:49:57.960 --> 00:50:01.360
that we will be better students of
it so that we can understand it correctly.

645
00:50:01.360 --> 00:50:04.280
And we asked this in Jesus' name. It gos people said