“He who walks in integrity walks securely,
But he who perverts his ways will be found out.”
Doctors may disagree on what makes a person ill and the cause of our sickness, but they are all united in what makes a person whole and complete. In other words, we may go into the hospital with one leg less but we will never leave with one leg more because doctors are all united in what a healthy body looks like.
Politicians see it the other way around. All politicians agree that the country is sick, but they can’t agree on what a healthy country looks like. What one political party suggests as a solution to the problem of societal sickness is viewed as worse to the other party than the present state of things. But conservative, liberal or moderate, politicians all agree that the country needs to be made whole.
We may never agree on what makes one physically incomplete or what makes a country politically whole but Jesus, the great physician and king of creation, knows what makes us spiritually incomplete and how we can be spiritually whole again.
Jesus is in the business of making people whole again. He once “restored” a man’s hand “to normal, like the other” (Mt. 12:13; cf. 15:31). But the miracles were never supposed to be an end in themselves but rather a means to an end. The miracles teach us valuable lessons about what Jesus can do within us today. Each healing miracle of the great physician is a paradigm, a miniature picture or physical illustration, of how he can restore us to spiritual health and wholeness. In fact, this is the primary aim of Jesus’ mission, “to restore all things” (Mt. 17:11; cf. Col. 1:20).
This concept of wholeness and completeness brings us to an interesting word we find scattered throughout the Bible: integrity. Defined negatively, integrity means uncorrupted, undivided, sinless. Defined positivity, integrity means wholeness, completeness, oneness.
So a person who has integrity is the same person all the time. He is fully integrated. This is the essence of God’s character revealed in his personal name, “I Am Who I Am” (Ex. 3:14). That is, whatever God is, he is that all the time. His character is changeless and eternally consistent (2 Tim. 2:13). With him there is “no variation or shifting shadow” (Jas. 1:17). He “is the same yesterday and today and forever” (Heb. 13:8). He doesn’t behave one way with one group of people and behave another way with another group (see “Hypocrites!” Mt. 23). He is the epitome of integrity.
But are we fully integrated humans? John is right when he described God as “love” (1 Jn. 4:8) because God loves all the time no matter what. Even his judgments are consistent with his love because love is integral to lis character. Can that be said of us? Could a person say, “(insert your name here) is love” and be speaking the truth? Is it even possible to be a fully integrated human?
I believe the answer is a resounding “No” outside of Jesus but an equally resounding “Yes” in Jesus (2 Cor. 1:20). The “old self” “corrupted in accordance with the lusts of deceit” (Eph. 4:22) is dominated by the desires of the flesh which are “in opposition” to those of the Spirit (Gal. 5:17). But Jesus can create a “new self” “in the likeness of God” who is fully integrated “in righteousness and holiness of the truth” (Eph. 4:24). To be fully integrated apart from God is absurd. But by the grace of God in Jesus we can make real steps to be people of integrity.
In the passage we began with (Prov. 10:9) integrity means blameless in conduct. One who lives in a blameless way will live in security. He is certain of the course he is following and doesn’t have to look over his shoulder. He doesn’t fear retribution from man or God because he lives with integrity. Living with integrity is essentially living by faith or trusting obedience in God's word (Hab. 2:4).
By faith, integrity is achievable. David was a man of integrity (1 Kgs. 9:4). He even asked God to vindicate him on the basis of his integrity (Psa. 26:1,11). He called upon God to “search” and “try” his heart to “see if there [was] any hurtful way in” him (Psa. 139:23-24). Job was also a man of integrity. Even when the devil tried to crush him with evil, his wife railed against him and his friends accused him of living in some secret sin, Job held fast to his integrity (Job 2:3,9; 4:6; 8:20; 27:5; 31:6, etc.). The apostle Paul spent much of his second letter to the Corinthian church defending his integrity because it had been called into question (see for example 2 Cor. 1:12-24).
Integrity has a direct correlation to trust. It impacts every relationship in life. Friends cease to be friends when they learn that we lied to them, deceived them or acted hypocritically. A loss of integrity forfeits trust. The American public’s trust in their media, in their politicians, and in their beloved Hollywood idols has dissolved because of huge moral and ethical failings. Every relationship from friendship to government is shaped by the question, “Can I trust them?”
The corrupt system of world under the power of the evil one is utterly irredeemable and irreconcilable (Eph. 2:2; 1 Jn. 2:15-17; 2 Pet. 3:7,10-12). It is reserved for the fires of judgment. However, those in Christ have passed from death into life, out of darkness and into light (Jn. 5:24; Col. 1:13-14) where, by the power of forgiveness, we can grow into maturity, “to the measure of the stature which belongs to the fullness of Christ”, the only human who has ever been fully integrated (Eph. 4:13,16).
Are you maturing in your integrity? Can others trust you and depend on you? Does your word count (Mt. 5:33-37)? By the power that works within all Christians (Eph. 3:20) we can be people of integrity and, in the resurrection and new creation, be fully integrated humans!
Elijah was a mighty prophet of the LORD who arose during a time of crisis in the northern kingdom. He courageously opposed the wicked leadership of Ahab and Jezebel and played a vital role in a significant victory over Baal-worship at Mount Carmel (1 Kgs. 17-18). He was a man of great faith but like all biblical heroes of faith (minus one) he was also flawed.
After facing some unexpected opposition from the queen, Elijah retreated from conflict and nearly cast aside his faith, looking to lay down his prophetic mantle prematurely (1 Kgs. 19:1-4). At Mount Horeb, God gently reminded him he was only one servant among many (1 Kgs. 19:5-14). He continued to serve God (1 Kgs. 21; 2 Kgs. 1) but he displayed moments of definite reluctance, perhaps even disobedience (1 Kgs. 19:15-21; 2 Kgs. 2:1-10). When things happened the way he expected Elijah fulfilled his role successfully but when the going got rough he did not always handle the disappointment well, let alone smooth the way ahead for others!
Elijah and Jesus the Messiah
Elijah appeared “in person” in the New Testament, standing on the Mount of Transfiguration along with Moses and Jesus (Mt. 17:1-13). The significance of this meeting is widely debated but the main point was to show that Jesus is far greater than both Moses and Elijah. Like Moses, Elijah explicitly prefigured Jesus. Like Jesus, he was a mighty prophet who embraced the Gentiles (Lk. 4:24-26). But there are implicit connections to Jesus as well. Angels ministered to them in the wilderness (1 Kgs. 19:5-8; Mt. 4:1-11); they opposed Baal(-Zebub) and dealt with the possessed (1 Kgs. 18:20-40;2 Kgs. 1:2-17; Mt. 12:22-28); they worked miracles of provision and healing (1 Kgs. 17:7-24; Mt. 14:13-21; 15:29-39); in the end, they both ascended into heaven (2 Kgs. 2:11; Acts 1:2). The portrait of Jesus in the New Testament is building on and perfecting the portrait of the great prophet Elijah in the Old Testament.
Elijah & John the Baptist
However, for all the connections to Jesus in the gospels, Elijah is more closely associated with John the Baptist. Elijah’s preparatory role to pave the way to God’s victory over the powers of darkness (1 Kgs. 19:15-18; Mal. 4:1-6) is likened to John’s role as the forerunner to the LORD. John appears on the scene before Jesus dressed like Elijah (2 Kgs. 1:8; Mt. 3:4) announcing the coming kingdom of God and warning people to repent. It was John, not Jesus (Mt. 16:13-16; 27:45-49), who was identified as the Elijah to come (Lk. 1:11-17; Mt. 11:1-9; 17:11-13). This led some to think that John the Baptist was literally the Elijah from the Old Testament, which he flatly denied (Jn. 1:19-34). This confusion is understandable considering the peculiar circumstances of Elijah’s departure from this world in 2 Kgs. 2:1-18. John was not Elijah in any literal sense but he was Elijah in the figurative sense: he performed Elijah’s task without actually being Elijah.
Elijah & The Faithful People of God
Elijah not only functions as a type of Jesus and John but also of us. He was “a man with a nature like ours” (Jas. 5:17). He was one of the people of God. And we, as people of God ourselves, can learn many lessons from studying his story.
We learn how God works with the “remnants” of His people (Rom. 11:1ff). Elijah went up against 450 prophets of Baal on Mount Carmel and he prevailed by faith in the power of the LORD. But he had sunken into a depressed state at the cave at Mount Horeb believing he was all that was left of the faithful. There are times we may feel we are all that are left of the LORD’s army. But there will always be a faithful few scattered throughout the world engaged in the same conflict against the powers of darkness (1 Pet. 5:9-10). God’s people have always been in the minority. Think of Noah, Moses and Aaron, Caleb and Joshua, Daniel and his three friends in Babylon, the apostles and early Christians. Most of all, think of Jesus, who was truly alone on the cross but who won the victory for all who put their faith in Him!
We also learn about what it means to endure hardship “by faith.” The Hebrew writer references Elijah in a list of those who endured life’s difficulties by faith (Heb. 11:32-40). The Lord said that persecuted peacemakers are “blessed” because they are in the company of faithful prophets like Elijah (Mt. 5:9-12). We ought to “rejoice and be glad” when we are “persecuted for righteousness sake” “for [our] reward is great in heaven.” When we get backlash from the world for living out our convictions we are proving our spiritual DNA and are counted with the faithful.
We learn about the power of prayer. Paul says we are to “pray at all times” (Eph. 6:18). James says we are to pray when we’re in trouble, when we’re happy, and when we’re sick (Jas. 5:13-14). James points out Elijah as an example of the power of faithful prayer. He was a man just like us, with the same spiritual resources. “He prayed fervently that it might not rain, and for three years and six months it did not rain on the earth. Then he prayed again, and heaven gave rain, and the earth bore its fruit.” We should recognize that the power of prayer is available to all who are sincerely following the Lord and not just to a special few (Jas. 5:16b-18).
- One of the greatest lessons we learn from Elijah is to have a sense of perspective on one’s life of service to God. No one should think he is greater than anyone else in the kingdom (Rom. 12:3-8; 1 Cor. 3:1-9; Phil. 1:12-18). We are each only part of God’s plan and not the plan itself. Elijah needed some convincing of this at Mount Horeb but John the Baptist humbly grasped this truth right away (Mt. 3:11-15; 11:11; Jn. 3:27-30). We must understand, while we all have an important place in the kingdom, that place is never ahead or above anyone else (Mt. 20:20-27).
Elijah is a powerful teacher for us both in his successes and in his failures. God can work with imperfect people like us so long as we are humble and faithful to Him.
"Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God."
You've probably noticed I've been talking a lot about the Psalms recently and that's because I've been reading about Jesus in the Gospel accounts! Jesus quoted the Old Testament all the time but the book he quoted most often was the book of Psalms. Of course, this should be no surprise, seeing as how the book of Psalms acted as the prayerbook of Israel and their guide to public worship and personal devotion.
Jesus directly quoted from Psalms at least eleven times not counting all the subtle references and allusions because they, like all of Scripture, were written about him. When he appeared to his disciples after being raised from the dead he reminded them, “These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.” (Lk. 24:44) The early church used "psalms" as well as other "hymns and spiritual songs" in their regular worship gatherings (Eph. 5:19; Col. 3:16).
This got me thinking about the role of the Psalms in our lives today. The Psalms are a collection of 150 song/prayers to God written by various authors in different situations. King David wrote most of them but several were written by a group of priests and temple worship leaders called "the sons of Korah" and a man named Asaph. Solomon and Moses wrote at least one a piece and there are a few written by unknown poets. The book is divided into 5 smaller "books" which may imitate the first five books of the Bible, the Pentateuch:
- Book 1: Psalms 1-41
- Book 2: Psalms 42-72
- Book 3: Psalms 73-89
- Book 4: Psalms 90-106
- Book 5: Psalms 107-150
The first Psalm acts as an introduction and 'user manual' for the Psalms. The last psalm that ends each book finishes with a beautiful doxology, while Psalm 150 as a whole is the conclusion both of Book 5 and the entire Psalter.
Though some of the psalms are written in response to very specific situations, the wide range of emotions expressed within them can give voice to our feelings today. They do more than simply express our emotions, however. If we study and pray through them carefully, they can also shape our emotions and transform us into people of deep faith and radiant joy! This is the great power of the psalms. The words on the page go beyond the experience of the original authors and speak straight into our own life. They teach us to process how we feel in any given situation through the discipline of prayer. This is one of the reasons why our Lord and the authors of the New Testament quoted them so much. The psalms have much to teach God's people of any day and serve as a practical tool to help us through the general troubles of life.
Because the psalms are poetry and were meant to be set to music (you can see this in some of the liturgical directions at the beginning of some psalms like "To the choirmaster: with stringed instruments." Psa. 4), they should be the soundtrack for our life. These are the words that should fill our hearts and minds as we journey through the wilderness toward our Promised Land. The cadence of poetry within the psalms should keep our feet pressing on toward our goal and keep our eyes on the Lord. The psalms ought to be our spiritual playlist running on a constant loop as we grow and mature as God's people.
- Are you troubled? Pray through a psalm of lament like Psalm 13.
- Are you thankful? Pray through a psalm of thanksgiving like Psalm 30.
- Are you guilty? Pray through a psalm of repentance like Psalm 32.
- Are you in need of forgiveness? Pray through a psalm of forgiveness like Psalm 51.
- Are you in awe of God? Pray through a psalm of praise like Psalm 8.
- Are you appreciative of God's word? Pray through a psalm of celebration like Psalm 119.
- Are you seeking wisdom? Pray through a psalm of wisdom like Psalm 37.
- Are you in need of confidence? Pray through a psalm of confidence like Psalm 23.
- Are you disillusioned with our nation's leaders? Pray through a psalm of true leadership like Psalm 72.
- Are you thinking of Jesus? Pray through a royal psalm like Psalm 2.
- Are you in need of a history lesson? Pray through a historic psalm like Psalm 78.
- Are you forgetful of God's promises? Pray through a prophetic psalm like Psalm 81.
Whatever you're going through in life at the moment, God's word can help guide you through it. Every book of the Bible is important because the words are breathed out by God himself and profitable to shape us into the people we were created to be (2 Tim. 3:16-17). Thank God for the wonderful gift that he has given us in the book of Psalms! I hope that together as we grow in our appreciation for Biblical poetry we can be strengthened by the Psalms.
1 Blessed is the man
who walks not in the counsel of the wicked,
nor stands in the way of sinners,
nor sits in the seat of scoffers;
2 but his delight is in the law of the Lord,
and on his law he meditates day and night.
3 He is like a tree
planted by streams of water
that yields its fruit in its season,
and its leaf does not wither.
In all that he does, he prospers.
4 The wicked are not so,
but are like chaff that the wind drives away.
5 Therefore the wicked will not stand in the judgment,
nor sinners in the congregation of the righteous;
6 for the Lord knows the way of the righteous,
but the way of the wicked will perish.
The first Psalm presents two approaches to life. Using imagery from nature, the Psalmist contrasts these two divergent pathways and their respective ends.
The Way of Life (vv.1-3)
(v.1) Here is described one who not only lives a happy life but is truly living, in every sense of the word. This person is “blessed” which could be translated as “happy.” Jesus would expound upon this concept of living a happy and full life in His sermon on the Mount (Mt. 5:3-12).
“Counsel,” “path” and “seat” are all ways of talking about the realms of thinking, behaving and belonging. By using the words “walk,” “stand” and “sit,” the Psalmist shows three degrees of departure from God. When a person walks by the advice of the world, lives in accordance with it to the extent that he identifies with it, he will live wickedly, sinfully and will mock those who don’t. The “scoffer” describes the person farthest from repentance, and thus, farthest from God. The man is “happy” who avoids this path!
(v.2) The journey of life begins in the mind with a choice, so the mind is the key to the “blessed” life. The happy man rejects the world’s counsel in favor of “the law of the LORD.” Whatever shapes a man’s thinking will shape his life. The happy man spends his time meditating on Scripture.
(v.3) What effect will this man’s meditation have? He will steadily grow and be fruitful. Like a “tree” drinking “water,” the happy man absorbs the Lord’s instruction which takes root within him to produce something new and delightful. In a word, he “prospers.” He will never be crippled by drought because of his consistent, healthy intake of God’s word.
The Way of Doom (vv.4-5)
(v.4) The wicked man is a desert shrub compared to the happy man (Jer. 17:6). He is rootless, weightless “chaff” driven by the wind. His life yields nothing useful. The image is one of winnowing the threshing floor in harvest, where the grain is tossed into the air and the bits of straw and empty husks are blown away. It's an ominous image with dark undertones of judgment (Lk. 3:17).
(v.5) The wicked may seem to be people of substance (Psa. 37:35-36) but when the day of “judgment” comes, the men of straw will be seen to be straw indeed, blown away and burned up (cf. 1 Cor. 3:12-13). They chose to “stand” in the path of sinners (v.1) but when their end comes, they will not have a leg to stand on. In fact, the only people who will be able to stand in the “judgment” are those who lived in the “assembly of the righteous” (Rom. 14:4, 10-11).
The Parting of the Ways (v.6)
To "know" is more than just being informed. The LORD recognizes and acknowledges, even guards (NET), “the way of the righteous.” The LORD recognizes the course of life of the “righteous” and rewards his choice to live in this direction with security and prosperity (perhaps not physical prosperity in the here-and-now [Psa. 73], but ultimate, eternal prosperity).
In the end, the “way of the wicked” comes to nothing. Their wicked behavior has set them on a course of life that ends in ruin (“perish”). His hopes are frustrated (Psa. 112:10), he wanders without direction (Psa. 119:76) and comes to grief (Psa. 9:6). Why? Because this man chose to fill his mind (and by extension, his life) with emptiness, the “counsel of the wicked” (v.1), instead of finding his “delight” “in the law of the LORD” (v.2).
Which Way Will We Choose?
Here, the two ways part for eternity. There is no third option. The first bastion to defend is the mind, what the Bible calls the “heart,” “for from it flow the springs of life” (Prov. 4:23). We must be careful what we choose to influence our heart with because it will alter the course of our lives and ultimately decide our destiny. Jesus sheds light on the eternal implications of what we choose to believe and trust in: “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life” (Jn. 3:16). So, we are left with a choice to live or to perish.
Let the gospel be your meditation, night and day. Soak it up like the living water it is (Jn. 4:14). Be firmly planted at the foot of the throne of the God near the banks of the river of life so that you are fruitful and your leaves never whither (Rev. 22:1-2).
David wrote Psalm 11 in the middle of a crisis. The nature of the crisis is not stated so the general wording of the Psalm gives it a broad application to any who might find themselves in distress today. It opens with David giving a spirited answer to some demoralizing advice.
Voices of Despair (vv.1-3)
1 In the LORD I take refuge;
how can you say to my soul,
“Flee like a bird to your mountain,
2 for behold, the wicked bend the bow;
they have fitted their arrow to the string
to shoot in the dark at the upright in heart;
3 if the foundations are destroyed,
what can the righteous do?”
David’s advisers (whether the quotes are David’s own voice of doubt or the voice of someone else is not clear) had counseled him to find “refuge” from his crisis by fleeing to the “mountain.” There, they believed, the king could hide from his enemies. Their advice could be well intentioned, like Peter’s to the Lord, when he rebuked Jesus for suggesting He would “suffer many things” at the hands of evil men and eventually be “killed” (Mt. 16:21-22). They could just as well have been insincere like the Pharisees’ words of warning to Jesus not to proceed to Jerusalem because of Herod’s violent designs (Lk. 13:31-32). Either way, the voice is persuasive. There would be little defense against an enemy whose bow was bent to “shoot at the upright in heart” in the open wilderness (v.2). A “mountain” would at least provide some cover.
Their argument in verse 3 is to suggest a situation beyond all hope. To David’s advisers the “foundations” of the kingdom of Israel had been “destroyed.” Everything was falling apart. Against the prevailing anarchy in the kingdom what could one “righteous” man like David do? But David knew, despite the voices of fear and hopelessness, that his true refuge would not be found in a physical mountain but only “in the LORD.”
The Lord’s Vantage Point (vv.4-7)
4 The LORD is in his holy temple;
the LORD's throne is in heaven;
his eyes see, his eyelids test the children of man.
5 The LORD tests the righteous,
but his soul hates the wicked and the one who loves violence.
6 Let him rain coals on the wicked;
fire and sulfur and a scorching wind shall be the portion of their cup.
7 For the LORD is righteous;
he loves righteous deeds;
the upright shall behold his face.
As impossible as David’s situation seems in v.2, his problems are dwarfed by the LORD, whose name David repeats emphatically in this section. The true King hasn’t fled for He still reigns from His eternal heavenly “throne.” Israel’s “foundations” had not been “destroyed” for the LORD’s city has divinely constructed and immovable foundations (Heb. 11:10). God’s “temple” is not an earthly palace to be invaded. God’s “throne” is not an earthly seat whose occupant can be unseated. Later, in the midst of his own crisis, the prophet Habakkuk would quote v.4 adding to it, “let all the earth keep silence before Him” (Heb. 2:19).
In times of trouble we must remember God’s position has not and will not change. He is seated in a high position with a heavenly vantage point where He is aware of the plight of the “righteous.” The moments of trial are the LORD’s “tests” for “the righteous.” He is still and watchful in those moments. But His stillness is not inertia. The LORD is concentrating; “His eyes” are gazing intently (“see”) as “His eyelids” examine (“test”) both the “righteous” and the “wicked” to see what they are made of. The faithful should view times of crisis as opportunities to prove the genuineness of their faith (Jas. 1:2-3; 1 Pet. 1:6-7) knowing God is watching.
Then, in His time, the LORD will act decisively and righteously (v.6). Burning hot “coals” will “rain” down on the “wicked” for their injustice. The “fire and sulfur” that were God’s means to overthrow Sodom “shall be” the “portion” of the wicked. Though the timing of judgment is uncertain, the event of judgment is sure, and will be sudden and final.
David’s psalm ends as it began (v.7), with “the LORD,” whose “righteous” character answers the distress and frustration of verses 2-3. The “foundations” of “righteousness” (v.3) were never destroyed for they are the very character and will of God; what He is and what He “loves.” David’s safety was well placed in the LORD (v.1). But David was not only seeking the preservation of his own life. His ultimate goal was to “behold” his LORD’s “face.” He loved the LORD. David had beheld the LORD with eyes of faith in worship (27:4; 63:2) but he was looking forward to the time when he could look upon God’s “face” with unmediated vision in the day when God would finally awaken His children from death to behold His true face in righteousness (16:8-11; 17:15; 23:6; 49:15; 73:23ff; 139:18).
May we learn to develop David's godly grit in this present distress.
(adapted from Kidner Classic Commentaries: Psalms 1-72)