Our God is a Warrior God. He dwells with us. He fights for us. His power is awesome. As we encounter the events of our day, as we interact with people who are for us and against us, we often forget that. We get mired in the anxiety of our day. We forget Who is fighting for us.

Psalm 76 reminds us of our Warrior God. He is known by His people in His land. (v. 1) He dwells with His people. (v. 2). He vanquishes those who oppose Him with ease.

Our psalm today doesn’t elicit much scholarly commentary. I admit it seems pretty straight forward. He IS a Warrior God. He DOES fight for us. He IS victorious. We should “make vows to the LORD [our God] and fulfill them.” (v. 11)

Sometimes the message and exhortation needs no further comment. Today is one of those days!

Fight on, Psalm a Dayers! The faith life is not just a grind, but a fight against a spiritual enemy. REMEMBER: G-d wins … we are on G-d’s team … live today in victorious fashion!

Godspeed,

DWach

PS … DJ Revonda and I didn’t like any of the Psalm 76 songs available to us. So, we reached into the archives for a video made by one of our scrubs, Carson Labo, and featuring a sign language interpretation of a song by Rend Collective (one of our favs) called “Your Name is Power.” It fits with the idea that our Warrior God is fighting for us in our struggles and battles with HIS power, not ours. The signers are my children, David Luke (and his wife, Kendall), Adri (and her husband, Josh), and Hannah (the lead signer). The location is Rocky Face Mountain Recreation Area in our beloved NC mountains.

I had hoped to record several on location special episodes, but had some difficulty with the technology. Alas, the best laid plans of mice and men often go awry!

Thus, I can only offer this one entry from Philippi, which is definitely a Top 5 spot!

Godspeed and Shalom,

D-Wach

PS … Next up on the Go Forth Teaching Ministry faith trip itinerary: Egypt! We are in the process of finalizing our itinerary for March 6-15, 2027. We are limiting participation to 16 … so, if you are interested, please let me know as soon as possible.

We are now at the halfway point of our Psalm a Day Keeps Satan Away exercise. If you are reading this … THANKS for hanging in there! For some of you, this is round 2 or 3 or 4 … again, THANKS for being a part of this exercise. Some have asked for new content … I promise, it will be forthcoming! In the meantime, now that we are using Substack, you can go to the GoForth website at

in order to see/read past devotionals in the archive section. And I would love it if you would share the website with others. We have 232 subscribers (always free!) at present.

We start our conversation for Psalm 75 in the most logical place, which is in the New Testament book of Revelation (Rev. 14: 6-14) In this section of John’s vision, three angels have appeared and are proclaiming an extended prophecy of judgement and exhortation. The first angel exhorts the reader to “Fear God …because the hour of his judgement has come … worship him.” The second angel proclaims, “Fallen! Fallen is Babylon the Great, which made all the nations drink the maddening wine of her adulteries.” Then the third angel speaks in a loud voice, “If anyone worships the beast and his image and receives his mark on the forehead or the hand, he too, will drink of the wine of God’s fury, which has been poured full strength into the cup of his wrath.”

The words of the third angel allude directly to verse 8 of our psalm today: “In the hand of the LORD is a cup full of foaming wine mixed with spices; he pours it out, and all of the wicked of the earth drink it down to its very dregs.” The sin of the wicked in Psalm 75 is arrogance and boastfulness. They exalt and lift themselves up. G-d speaks directly to those boastful ones: “Boast no more … Do not lift up your horns.” (Ps. 75:4) It is G-d alone who lifts up or brings down. Those who exalt themselves will drink the wine of His wrath and their “horns” will be sheared off by G-d himself.

The life of faith is a grinding life (Psalm 73). It is also a humble life. In our age of social media and self-promotion, it is so easy for us to exalt ourselves and boast of our accomplishments. To do so is but a click away on Facebook, IG and Tik-Tok. But it is sin. Our psalm today, in conjunction with the exhortations of the angels in Revelation 14, should stand as a corrective against the boastful mindset.

Today, if you are going to “click,” celebrate the accomplishments or ministry of a friend … or celebrate the goodness of G-d like the psalmist does: “I will sing praise to the God of Jacob.” (v. 9)

Shalom שָׁלוֹם

DWach

Have you ever longed for the “good ol’ days?” Do you remember the days of old when your body was fit, and you could eat anything you wanted and not gain weight? Do you remember the “good ol’ days” before Facebook, IG and Tik-Tok? Do you remember the “good ol’ days” when we only had three TV channels and an antenna on the roof? Do you remember the “good ol’ days” when the ACC was the ACC and didn’t include any schools from the mid-West or from north of the Mason-Dixon line? Even the young scrubs in our Psalm a Day community can remember times of their idyllic youth where the pressures of school and social media were non-existent.

Today’s psalm is a communal lament (complaint) of Israel harking back to the “good ol’ days” prior to the destruction of the Temple in Jerusalem in 586 BCE and the subsequent exile of the ‘rich and famous’ of Israel to Babylon. This psalm is almost certainly a product of the Jewish exile community that yearned, after three generations, to return to their homeland of Israel and re-build the Temple.

The psalmist shouts at G-d: “Why have you rejected us forever, O God?” (v. 1); “Your foes roared in the place where you met us.” (v. 4); “They burned your sanctuary to the ground; they defiled the dwelling place of your name.” (v. 7); “How long will the enemy mock you, O God?” (v. 10); “Why do you hold back your hand, your right hand? … Destroy them!” (v. 11)

These are the words of a bold nation and a bold people who have trusted in G-d, who have seen Him in action, and acknowledge His power and might. Why won’t he restore them to their dwelling place with Him so that things could be the way they were? (remember, the Bible is a book of questions!) We can relate to that sentiment and that question!

The psalmist acknowledges G-d’s sovereignty over Creation in verses 12-17 before picking up the clarion call again for G-d to act: “Rise up, O God, and defend your cause.” (v. 22)

The psalm ends seemingly without any clarity as to what will happen next. History and the Scriptures tell us that after 70 years of exile, G-d’s people slowly started emigrating back to Jerusalem and its surroundings. But it wasn’t the same. The Temple re-build project was difficult, and the end result was but a shadow of the glory of the first Temple. The people once again yearned for the “good ol’ days.” The people had no foresight into how G-d would once again use His people and His Temple and His Jerusalem to enact His plan of salvation for all of Creation. They were focused on their seemingly less than ideal situation in the present and the glory of their past.

However, the cold hard truth about the “good ol’ days” is that they weren’t as good as we remember. I’m betting there were, without me knowing anything about your story, instances of struggle and strife. But we are obsessed with re-writing our history based on today’s struggles.

My granddaddy had a saying, “There’s a reason rear view mirrors are so small: if you spend a lot of time looking backwards, you will crash going forward.” The journey we call faith needs to be forward-looking. We can’t spend a lot of time looking back, because we will miss where G-d is leading us. Our psalm today is a good reminder to limit our “good ol’ day” mindset.

I spent some time this morning looking in the rear view mirror of my life: the good, bad AND ugly. I don’t regret any experience that I have had, no matter how painful those memories might be. I delight in past successes. The good, bad AND ugly have shaped me into the person G-d wants me to be TODAY.

So, it was a nice morning thinking about the “good ol’ days.” Praise G-d for it all. But now is the time to contemplate the “good new days” that lie ahead. I can’t wait to see what G-d has in store for me and for each of us!

Godspeed and Shalom שָׁלוֹם

DWach

And now, as promised in the podcast, our shameless plug for our small book “Creating a Christian Seder Worship: A Maundy Thursday/Good Friday Worship Experience.” See the link below:

Book Link

Godspeed and Shalom,

Pastor D-Wach

D-Wach’s Rules of Engagement within the Faith Community

1. Seek empathy; everyone has a back story, and it is our responsibility to know and honor it. And empathy is a two-way street. (John 4:1-26)

2. Practice extreme hospitality. (Genesis 18)

3. Practice the 80/20 rule (Speak less and ask questions). (James 1:19; Proverbs 10:19)

4. Focus on common ground; there is always common ground.

5. Build up and affirm rather than tear down and destroy. That means do not label and stereotype; live at peace with others (Romans 12: 17-18).

6. Seek to reflect God’s character in our words and actions; we are priests of the Most-High God (Exodus 19:6).

7.Practice Jesus’ rule of forgiveness: 70 x 7 (Matthew 18: 21-22).

Don’t you hate it when good things happen to bad people? Isn’t it frustrating when you “fight the good fight” and it seems in vain? It should come as no surprise that the psalms articulate that very sense of frustration. The psalmist laments today, “For I envied the arrogant when I saw the prosperity of the wicked. They have no struggles; their bodies are healthy and strong. They are free from the burdens that are common to man; they are not plagued by human ills.” (Psalm 73:3-5)

The psalmist admits he is tempted to throw in the ‘faith towel:’ “But as for me, my feet had almost slipped; I nearly lost my foothold.” (v. 2) And then, crying out in frustration, he proclaims that the life of faith seems fruitless: “Surely in vain have I kept my pure heart; in vain have I washed my hands in innocence.” (v. 11)

Sometimes the life of faith sucks! That is the cold hard truth. Most days, it would be easier, and probably in the short term, more profitable, to take the easy route ... and give up on G-d. But my long-time students know what I will say next! “Embrace the suck! The life of faith is a grinder’s life. And you can’t cheat the grind!”

And then, after days/months/years of grinding, when all seems in vain, something truly beautiful happens: G-d reveals Truth to us. Listen to the psalmist: “When I tried to understand this [the success of the wicked], it was oppressive to me until I entered the sanctuary of God; then I understood their final destiny.” (v. 16-17)

When that flash of Truth hits us, maybe during a worship service (like for the psalmist), or maybe at the top of a mountain peak after a long hike, or witnessing a sunrise, or having a deep conversation with a friend or family member … when that flash of “Spirit Wisdom” is revealed to us, we get it. We get G-d’s bigger picture and then we can proclaim that Truth back to G-d, “Yet I am always with you; you hold me by my right hand. You guide me with your counsel, and afterward you will take me into glory. Whom have I in heaven but you? And earth has nothing I desire beside you. My flesh and heart may fail, but God is the strength of my heart and my portion forever.” (v.23-26)

Yes, Psalm 73 is a top fiver! Grind on, Psalm a Dayers!

Shalom שָׁלוֹם

DWach

Fun facts about Psalm 72:

1. It is the last psalm in ‘Book II’ of the Psalter, which ends in a characteristic doxology (v. 18-19) similar to the ends of other ‘books’ of the Psalter. In addition to that, there is an addendum, v. 20, that reads “This concludes the prayers of David, son of Jesse.” This is clearly an add-on. Is it inspired? Is it Scripture? Why does this notation deserve a ‘verse’ designation in Christian Bibles and the superscripts do not?

2. Speaking of superscripts, this is the first of two psalms with the superscript לִשְׁלֹמֹ֨ה ‘to/of/for Solomon.’ For those familiar with the lineage of King David, you will recognize Solomon as his son. The context of the psalm seems to be a coronation ceremony whereby King David prays for and blesses his successor, Solomon.

Our text builds upon the legacy theme of yesterday’s Psalm 71, In addition to worshiping G-d, serving G-d, looking out for the poor and marginalized, our job as G-d followers is to pass on the faith to our children and to those who look up to us.

Who is looking up to you for spiritual and emotional guidance? Whom can you pray a blessing over today? Whose journey can you advance today? Today is another day to embrace your legacy and be a witness and testimony to all that is good about G-d.

Our exhortation today has a post script: it is interesting to note that while Solomon is known for his wisdom, his reign as King of Israel did not end well. Read I Kings 11 to see how Solomon got too comfortable in his Kingship, and as a result, let his legacy slip away. The result of this was a split Kingdom that never fully recovered.

So, the exhortation today has a warning: FINISH WELL! Don’t get so comfortable in the legacy that you have received that your witness and testimony gets tarnished.

שָׁלוֹם

DWach

Psalm 71 is a top fiver for me. It is the lament of an old man who is looking back on his life of faithfulness to the One who has been his rock and fortress since birth: “You have been my hope, O Sovereign LORD, my confidence since my youth. From birth I have relied on you; you brought me forth from my mother’s womb. I will ever praise you.” (v. 5-6) This confession of faith and trust in G-d is repeated in verse 17: “Since my youth, O God, you have taught me, and to this day I declare your marvelous deeds.”

This psalmist verbalizes the feelings in my spirit. I look back on a life lived in relationship with G-d and I fall to my knees in praise of the One who has never forsaken me nor put me to shame despite some hard and uncomfortable times. I join the psalmist in praise and declaration: “My mouth is filled with your praise.” (v. 8) “My mouth will tell of your righteousness.” (v. 15) “My lips will shout for joy.” (v. 23) “My tongue will tell of your righteous acts all day long.” (v.24)

And then the psalmist prays the words that hit home to me: “Even when I am old and gray, do not forsake me, TILL I DECLARE YOUR POWER TO THE NEXT GENERATION, YOUR MIGHT TO ALL WHO ARE TO COME.” (v. 18)

As I get older and grayer, this prayer is on my lips more and more. I think back to the people in my life who declared G-d to me through words and deeds even as they got older. I think of my grandmother, Evelyn Snyder, a staunch and sometimes gruff German Lutheran who shepherded me spiritually in my youth and who served her church and her God deep into her 80’s. I think of my great-grandfather, William Wachter, another gruff German (I was really scared of him!) who was called to preach in his late 30’s and answered that call. Though I did not know him well, his life journey served as an inspiration to me as I felt the call to ordained ministry in my 40’s.

What do you want your legacy to be? What do you want to pass on to the next generation? If you have children, what do you want them to remember you for? My one desire is that my children and my students heard G-d declared by me and embraced the lovingkindness and hope that only He can bring.

May you embrace your legacy today.

Godspeed,

DWach

Fun Facts about Psalm 70:

1. This short psalm is a duplicate of Psalm 40:13-17 with slight variations, including the use of אֱלֹהִ֥ים ‘El-o-HIM’ (G-d) in Psalm 70 rather than יְ֝הוָ֗ה (Yahweh) in Psalm 40 (with two exceptions). Remember, we are in the Elohist section of the Psalter (Psalms 42-83) where the references to G-d are Elohim and the use of Yahweh (LORD) is minimal. The best theory about these references to G-d is that this section was written and/or compiled during a time in Israel’s history where reverence for G-d’s name was so extreme that even writing His nameיְ֝הוָ֗ה was frowned upon. We see that contrast in this psalm because of the comparison with Psalm 40.

2. The superscript includes the unusual termלְהַזְכִּֽיר ‘le-hatz-KIR’ which is included in the superscript of Psalm 38. Here is an excerpt from my comments from Psalm 38 regarding this term: “there is a wide variety of translations/interpretations: a petition, a memorial, a memorial offering, etc. The JPS (Jewish Publication Society) doesn’t even bother to try and translate it! They simply say “A Psalm of David. Lehazkir.” This wide range of translations/interpretations highlights the difficulty in articulating in English the poetry of ancient Hebrew.” Based on the context of Psalm 38, I settled on a translation/interpretation of ‘a confession.’

There are two observations to make about this psalm. First, it is an honor/shame, compare and contrast psalm. The ancient cultures of the near East believed in a zero sum game of honor and shame. Bringing honor to G-d and His people would automatically be shameful for His enemies (and vice versa). We have read numerous passages prior to today’s psalm that speak the ‘honor/shame’ language. It is very stark and easy to see in Psalm 70. Do you feel honored to be a child of G-d made in His image? Do you feel honored to exalt His name in praise? Do you believe your life brings honor (or shame) to G-d?

The second observation is the four-fold repeat of the psalmist’s desire for G-d to come quickly to help him/her (twice v. 1 and twice in v. 5). In contrast, have you ever prayed for G-d to slow down His influence in your life? I spent some concentrated reflection time this morning trying to remember a time like that. I can’t think of one. I always want to rush G-d! I want Him to act fast just like the psalmist!

There is a saying the Navy Seals use when talking about being fast and getting things accomplished quickly: “Slow down. Get smooth. Smooth is fast.”

Today, the goal for us is to do two things: feel the honor of being a child of G-d and exalt His name … and slow down your expectations of when G-d will act in your life … He is the smoothest and thus, the fastest, when it comes to filling the desires of your heart! He WILL arrive at the right time!

שָׁלוֹם

DWach

Psalm 69 is a “stock” individual lament (complaint) psalm utilizing the basic structure we have seen more than two dozen times already: the lament (complaint) lifted up to G-d, the petition (fist shaking) demanding G-d do something, imprecations (curses) against the psalmist’s enemies, and acknowledgement/submission/trust/praise directed to G-d.

But there are two interesting metaphors employed that make this psalm stand out to me and that point to two additional intertextual “conversations” with other texts. These references and hints to other texts, by the way, are called ‘re-mez-IM’ in Hebrew. Counting on our knowledge of the Scriptures at large, the psalmist is asking us in a very subtle way to invoke those other passages in our spirits in order to fully understand his/her theological message.

What Biblical story comes to mind when you read the words from Psalm 69:1-2 that say, “Save me, O God, for the waters have come up to my neck. I sink in the miry depths where there is no foothold; I have come into the deep waters.” For me, the story of Jonah comes to mind: he is told by G-d to travel to Nineveh to prophesy a message of repentance to the hated inhabitants there; he refuses and gets on a boat and goes in the exact opposite direction and is summarily thrown overboard in the midst of a massive storm on the Mediterranean Sea. Jonah eventually makes it to Nineveh where he prophesies, and the people repent (much to his chagrin for the Ninevites were enemies of Israel). His responses to the roadblocks G-d laid before him were less than stellar.

The second reference emanates from verse 15: “Do not let the floodwaters engulf me or the depths swallow me up or the PIT close its mouth over me.” I have emphasized pit because the normal Hebrew word for pit (‘bor’) is not used here, rather the very similar word ‘be-ER’ which means well or cistern. So, we can very easily substitute ‘well’ or ‘cistern’ into this passage; if we do that, what biblical story comes to mind? For me, it is the story of Joseph from Genesis 37 where Joseph’s brothers throw him into a pit/well/cistern (‘be-ER’) because of Joseph’s prophecies against them. Joseph ultimately overcomes the many trials that he encounters and becomes the great model of perseverance and faithfulness in Jewish lore.

Your assignment today requires some work! Read the Book of Jonah (4 chapters – 10 minutes) and Genesis 37 (1 chapter – 5 minutes). Compare and contrast the stories and how Jonah and Joseph respond to the situations in which G-d placed. Are you going to be Jonah or Joseph today?

Godspeed,

DWach

By now, it should not surprise you that Psalm 68 is participating in yet another intertextual conversation with a passage found elsewhere in the “Ta-NAHK.” The Tanahk is the Hebrew Bible, what we, as Christians, call the Old Testament. Tanahk ( תָּנָ״ךְ ) is a Hebrew word created from an acronym. The three Hebrew consonants in the word sound like ‘T,’ ‘N,’ and ‘K.’ They stand for ‘To-RAH,’ the first five books of the Old Testament, ‘Nev-i-IM,’ the prophets, and ‘Ke-tu-VIM,’ the writings. Thus … TNK, which is pronounced “Ta-NAHK.”

The contents of the Torah (the Pentateuch) are probably obvious: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. The Nevi’im (The Prophets) are as follows: Joshua, Judges, Samuel, Kings, Isaiah, Jeremiah, Ezekiel, and The Book of the Twelve (what Christians erroneously call “The Minor Prophets” ). The Ketuvim (The Writings) contain all the other books that we consider the Old Testament including The Psalms.

Some observations:

1. As the New Testament era began, Christians changed the ordering of the books of the Old Testament in Christian Bibles. So, while the Old Testament and Hebrew Bibles are identical in content, they differ in the order in which the content appears.

2. It is likely that the early church fathers desired to “tee up” the Gospels (the first four books of the New Testament that describe the life, death and resurrection of Yeshua) and therefore wanted to end the Old Testament with Malachi’s powerful concluding passage regarding “The Day of the Lord.” Thus, The Book of the Twelve (“The Minor Prophets) show up at the end of the “Christian” version of the Old Testament so that Malachi is last.

3. The Old Testament book of Daniel (considered “prophesy” by most Christians) is not classified as a Prophetic book in the classic Jewish sense. However, “historic” books like Joshua, Judges, Samuel, and Kings ARE “prophetic” books in the classic Jewish sense.

4. The Book of the Twelve (“The Minor Prophets) always appear as one scroll and are hardly considered “minor” prophets by Jews. They are the fourth pillar of the prophetic text, standing alongside Isaiah, Jeremiah and Ezekiel.

Back to Psalm 68! The intertextual conversation of Psalm 68 is with Numbers 10:29-36, which describes Moses leading the Israelites out into the wilderness with the Ark of the Covenant. The opening words of Psalm 68 mimic and bring to mind Moses’ words from Numbers 10:35 given that the Ark would proceed before G-d’s people as they journeyed through the desert led by Moses.

Thus, we recognize that Psalm 68 is a processional hymn. But instead of the Ark of the Covenant as the centerpiece (the Ark by the way, contained G-d’s presence among the people), it is G-d Himself who is proceeding forth as the focal point. And who is it that is marching with Him? The orphans, the widows, the captives (v. 5-6) and the poor and needy! (v. 10) He is going out before them (and us) to lead us from “Sinai [the desert] into His Sanctuary!” (v. 17)

This overwhelms the psalmist who then proclaims, “Praise be to the Lord, to God our Savior, who daily bears our burdens. Our God is a God who saves; from the sovereign LORD comes escape from death.” (v. 19-20)

And then a verse that really struck me this morning: “Your procession has come into view, O God.” (v. 24) So often we have our heads down, mired in our misery, our selfish desires or the busyness of the day. Thus, we miss seeing God! Yet it is G-d Himself who is leading the parade and leading us out of our desert times! Amen to that!

Today, let’s lift our heads (chins up and chests out!) so that we can see the parade of the King of Glory bringing us out of our desert times! You don’t want to miss it!

Godspeed,

DWach

Psalm 67 holds an interesting place in Judaism and exhibits some of the cool Jewish literary techniques that we have already noticed.

There is repetition of a particular word which brings emphasis to that word: ‘ba-Rahk’ ( בָּרַךְ ), “to bless,” is repeated 3 times in the short text (vv. 1, 6 & 7);thus, we can say that this is a “G-d’s blessing” psalm.

There is intertextual “conversation” with Numbers 6: 24-26, the great Aaronic priestly blessing that ties G-d’s blessings to our shalom (peace); this intertextual “conversation” further emphasizes the blessing theme.

There are a total of seven lines (seven being G-d’s “number,” his number of perfection and completion). The middle line is “May the nations be glad and sing for joy, for you [God] rule the peoples justly and guide the nations of the earth.” (v. 4); it is bracketed by a repeated refrain, “May the peoples praise you, O God; may all the peoples praise you.” (vv. 3 and 5). And interestingly, if you count the number of words in each line (in Hebrew), it is symmetric: 7 words (v.1), 6 words (v. 2-3), 10 words (v. 4), 6 words (v.5-6), and 7 words (v.7). These techniques focus our attention to verse 4: G-d’s rule in ALL the nations of the earth is just. He is THE GOD for EVERBODY.

Let’s bring it all together: G-d, who rules rightly and justly, is ready to shine His face upon you and show you favor, grace and blessing … whether you are a religious insider or outsider, no matter what you are doing or have done. Open your spirit today to receive that blessing.

And now, as a P.S, I wanted to give you a little insight into this psalm’s place in Jewish tradition. This psalm, in art form, is often displayed in synagogues as part of ‘Shi-VI-ti Ha-SHEM,’ which means ‘to set a place (or, to prepare a place) for The Name.’ Ancient Judaism shunned any images of humans or animals in worship lest they be construed as idols. As time went on, graphic displays of the Bible text became Judaism’s ‘worship art.’ By the 14th century, because of the seven line symmetric structure of Psalm 67, it became associated with the seven-stemmed Jewish menorah which goes way back to Moses’s time leading Israel through the desert. I have attached a picture of an example of Psalm 67 ‘text art’ which uses the text itself to create the menorah.

And another PS ... A shout out to DJ Revonda today who helped on some of the Psalm 67 back story. Because of the intertextual “conversation” that Ps. 67 has with Numbers 6: 24-26, I wanted to share one of our top five songs from Joshua Aaron. It is word for word from Numbers 6, “The Aaronic Blessing,” and if you are looking for a way to memorize a few lines in Hebrew, this is a really good one to try.

שָׁלוֹם Shalom,

D-Wach

Today’s psalm is a classic communal hymn of praise that morphs into an individual hymn of praise. There is nothing unusual about that (or the reverse). This structure reinforces Jewish theology that our communal salvation, praise, suffering, etc. is deeply intertwined with our individual salvation, praise, suffering, etc. I think Christianity has lost some of that mindset.

I see a chiastic structure in this psalm. Chiasms are employed regularly throughout the Scriptures. A chiasm is a set of ideas set forth in a certain order leading the reader to a central point. After the central point is communicated, the text continues with the same/similar ideas in reverse order. The net effect is to bring more intense focus on the central point. Here is the chiasm of Psalm 66 (in my opinion):

“Shout with joy to God, all the earth! Sing glory to his name; make his praise glorious!” (v. 1-2) Statement of Praise

“Come and see what God has done, how awesome his works in man’s behalf! (v. 5) Invitation to investigate God

“For you, O God, tested us; you refined us like silver.” (v. 10) The Main Theological Point

“Come and listen, all you who fear God; let me tell you what he has done for me.” (v. 16) Invitation to investigate God

“Praise be to God, who has not rejected my prayer or withheld his love from me.” (v. 20) Statement of Praise

When you decide to investigate G-d, you realize that faith is a full contact sport and not for the faint of heart. At the center of faith is testing. Everyone will see and hear about it. It will be on display. So, the question is, what is the end result of that testing? Is it worth it? Verse 12 gives the answer: “we went through fire and water, BUT YOU BROUGHT US TO A PLACE OF ABUNDANCE.”

To be tested and to weather the storm is to be a witness and testimony to all that is good about G-d. It is an abundant life.

שָׁלוֹם Shalom

Stay tuned for new devotional podcasts as we continue in the Psalms (Psalm 66 next) and the Parables of Jesus (“The Kingdom of Heaven is like … “ series).

We start our discussion today in the most logical place, which is in the New Testament Gospel of Matthew, chapter 8 verses 23-27. Jesus had been teaching in the villages around the Sea of Galilee. The text says, “Then he got into the boat and his disciples followed him. Without warning, a furious storm came up on the lake, so that the waves swept over the boat. But Jesus was sleeping. The disciples went and woke him saying, “Lord, save us! We are going to drown!” He replied, “You of little faithfulness, why are you so afraid?” THEN HE GOT UP AND REBUKED THE WINDS AND THE WAVES, AND IT WAS COMPLETELY CALM. The men were amazed and asked, “What kind of man is this? Even the winds and the waves obey him!””

As we have observed in the Psalms to this point, the Bible is a book of questions, and this Gospel text poses the most critical question ever asked: “What kind of man is this Jesus guy who is able to rebuke even the winds and the waves?”

Perhaps the disciples had Psalm 65 in mind as they asked this question, for the psalmist proclaims of G-d, “O God our Savior, … who formed the mountains by your power, having armed yourself with strength, WHO STILLED THE ROARING OF THE SEAS, THE ROARING OF THE WAVES, and the turmoil of the nations.” (v. 5-7)

The psalmist also recognizes G-d’s amazing mercy and grace. The G-d who stills waves also forgives sins: “When we were overwhelmed by sins, you forgave our transgressions.” (v. 3)

Who is this man Jesus? He is none other than the G-d of the Universe, who but speaks and the Creation obeys! And He is the G-d of grace and mercy who has power to save us from earthly chaos and tenderly forgives us of our sins and transgressions! He is Yeshua (Jesus) the Messiah!

My spirit drifts back to our discussion of Psalm 62: 11-12 from just a few days ago: “One thing God has spoken, two things have I heard: that you, O God, are strong, and that you, O Lord, are loving.”

This psalm is a hymn of wonderment in praise of the transcendent (the One above Creation) AND immanent (the One tender and present) G-d who has chosen relationship with us as His highest and most important endeavor.

That’s an awesome and cool Truth to reflect upon this morning!

Godspeed and Shalom,

D-Wach

We start our discussion today in the most logical place, which is in the New Testament book of Philippians, chapter 2, verses 9 – 11: “Therefore God has highly exalted him [Jesus] and bestowed on him the name that is above every name, so that at the name of Jesus every knee shall bow, in heaven and on earth and under the earth, and that every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father.”

These are profound words of Truth that echo the summation of our psalm today with my emphasis noted in all caps: “ALL men shall stand in awe; they [ALL MEN – INLCUDING EVIL ONES] shall proclaim the work of God and His deeds which they perceived.” (v. 9)

Today’s Psalm is a standard lament psalm with a petition to G-d to hear the writer’s complaint against the “conspiracy of the wicked” who “sharpen their tongues like swords and aim their words like deadly arrows.” (v. 3)

BUT … G-d’s arrows return fire and strike down the wicked (v. 7), and we are confronted with the awesome existential reality that evil and chaos will not be victorious. In fact, evil and chaos will bow down to the LORD in forced acknowledgement of what they knew all along: that the name of Yeshua (Jesus) is above every other name.

It is so easy to be mired in our struggles and to be focused on our difficulties. We must train ourselves daily through prayer, study and fellowship with other believers to rise above evil and chaos and see our reality from a different and eternal perspective.

Remember this today: G-d wins … you are on G-d’s team … live like you are saved from evil and chaos … live today confidently and victoriously!

Godspeed,

DWach

I texted Steve “The Rev” Allen last night and asked, “Quick and off the cuff: three thoughts on what the Israeli desert means to you.” His answers:

1. Discomfort is a teacher.

2. Comfort is usually not.

3. The Hebrew word for desert has as its root the word ‘da-VAR’ ( דָּבָר ) which means ‘word.’ If you listen in the desert, you can hear a word for your life.

Today’s psalm is a “desert” psalm and a psalm of trust and confession of faith. Hear the psalmist proclaim: “O God, you are my God, earnestly I seek you; my soul thirsts for you, my body longs for you, in a dry and weary land where there is no water.” (v. 1)

For The Rev and me, the desert is our favorite place in Israel. We both lead trips to The Holy Land, and we love to take people out in the desert to hike for a bit. It is usually 105-112 degrees (but it’s a dry heat!) and barren and quiet. In the quietness, G-d speaks. In the quietness and discomfort, G-d has a word for your life. The desert becomes a metaphor for the pain and suffering each of us feels at times in our life. In the desert, you have the opportunity to meet others who are experiencing their desert pain. The desert is a place of community. You CANNOT survive in the desert alone. You endure “desert hardship” together and overcome it.

It is counterintuitive, but I am convinced that our faith journey MUST include desert time. It must include pain (emotional, spiritual, and/or physical) and discomfort. My friend (and brother in Christ) Tim and I had a recent conversation about this. Tim seeks discomfort by training and competing in Spartan races. The whole process isn’t really “fun” and certainly isn’t comfortable. But he attests to the incredible self-discovery and growth that accompanies the endeavor, both physically and spiritually. He highly recommends a book called The Comfort Crisis, by Michael Easter.

During my tenure as The Minister to Students at FBC-Hickory, through shared experiences of discomfort during our summer mission trips, we decided to change the name of our group to Embrace … as in “Embrace the suck of life.” We wanted to communicate to our students that experiencing discomfort, and experiencing it together in community, is the path to spiritual growth and it becomes a witness and testimony to all that is good about G-d. Our group’s signature verse was II Corinthians 12:10. “That is why, for Christ’s sake, I am content with weaknesses, insults, hardships, persecutions, and calamities. For when I am weak, then I am strong.”

Psalm a Dayers … today I urge you to seek discomfort and embrace the suck of life! G-d will have a word for you if you do. And if you respond well, your witness and testimony for G-d will be enhanced.

Godspeed,

DWach

Psalm 62 gets little attention from modern Christian scholars. It is yet another psalm of lament and trust that follows the standard “formula” that we have seen numerous times to this point. But in the Jewish world, it has significant meaning, and I think we would be wise to pay attentionn. Verses 11-12a offer one of the most important theological concepts in all of Scripture (DWach’s opinion): “One thing God has spoken, two things have I heard: that you, God, are strong, and that you, God, are loving.”

The ancient sages of Judaism picked up on the fact that G-d speaks once but the people hear and understand two things that are NOT mutually exclusive: G-d is strong AND loving. These truths are revealed in one utterance from G-d. G-d’s very words are multivalent and ALIVE. His Word is not stale. It is to be read and consumed by our spirits and it may be heard/interpreted differently by different people and in different eras … with one big caveat: the hearing and the study and the interpretation must be done in community.

That stipulation is the safeguard and corrective against rogue theology. There is no room for “Cowboy Christianity” when it comes to applying Scripture to our lives and living out our faith. Does that mean we all have to toe the “corporate” Christian line that mixes tradition and Scripture interchangeably? By no means! The church has always benefited from inspired and brilliant thinkers who have pushed the edge of heresy. Some of our faith’s greatest theologians were initially castigated by “corporate”: Thomas Aquinas, Martin Luther, John Calvin, Ulrich Zwingli, and Dietrich Bonhoeffer to name several.

Rick Warren, another pioneer of the faith, said it best, “We are better together.” As we read and study and live and dialogue as the family of G-d, as we hear His word each in our own way, I pray that our conclusions and applications of His word glorify Him and demonstrate to a fallen world that His kingdom and His Community are salt and light, and that G-d is strong and loving.

Shalom שָׁלוֹם

DWach

After experiencing numerous lament (complaint) psalms, we can easily recognize yet another example in Psalm 61. The psalmist cries out to G-d and beseeches G-d to hear his prayer. He longs to be in G-d’s tent, His Temple, and “take refuge in the shelter of [its] wings.” (v. 4) But as is the case with lament/complaint psalms, the text pivots at verse 5 and in the case of Psalm 61, the prayer becomes a prayer of acknowledgement of the psalmist’s spiritual heritage and a petition on behalf of the king. And as almost always, it ends in words of praise.

A place: the Temple in Jerusalem. A person: the king of Israel in Jerusalem. A community: G-d’s people together in Jerusalem in His presence. The psalmist proclaims, “You have given me the heritage of those who fear your name.” (v. 5) My mind is drawn to that proclamation this morning. I am reflecting on the spiritual heritage that I have inherited from my family, from the rabbi/mentors in my life, the friends who have poured into my spiritual development and the churches where we worshipped and served. I have a true feeling of gratitude this morning. I think about the spiritual heritage that Noelle and I have created, and are creating, in those people who “sit at our feet:” our children, our students (affectionately called ‘Scrubs’), and any who feel led to hear our teaching. I feel blessed, humbled and thankful to be part of the ongoing heritage of faith that spans millennia.

Our faith lesson focuses on v. 5: “You have given me the heritage of those who fear your name.” Receiving, maintaining and creating a legacy of faith is our purpose on this earth. My prayer this morning is that you find your place in the faith community and that you embrace your part in passing your faith heritage on to others. For “God has planned something better for us so that only together with us would [we] be made perfect.” (Hebrews 11:40)

Shalom שָׁלוֹם

DWach

Steve “the Rev” Allen, a key member of the highly acclaimed Advanced Research Department of The Psalm a Day Keeps Satan Away Community, alerted me to some interesting data regarding today’s lengthy superscript to Psalm 60. The intertextual Scriptural reference seems to be from II Samuel 8 and 10. The Rev noted several historical discrepancies between the superscript and the text from II Samuel: Was the foe Aram or Edom? Was the size of the enemy 12,000 or 18,000? Did David or Joab lead the Israelite army in to battle?

What are we to make of these garbled references and apparent errors? Should it concern us? As Westerners, we have been schooled to understand “truth” as science, math, numbers and historical “fact.” However, some of what is considered “true” scientifically today is different than what was understood to be scientifically “true” just 20 years ago. And recent controversies regarding how history is taught in our schools and how “news” is dispensed to the population, leads us to conclude that history and news is subjective and interpretive. It is hard to know what Truth really is!

The Bible was written by Easterners. The ancient inspired Jewish authors and sages who penned both the Old and New Testaments viewed Truth differently. Truth from a Biblical perspective is a Person … a Being, and a relationship with that Being. Truth is G-d. Truth is Jesus, the Messiah. To quote Billy Graham Truth “is Jesus Christ plus nothing.”

In this world view, history and science take a back seat to G-d. The Bible then, is a faith community’s inspired conversation about G-d, G-d’s relationship to Humanity, G-d’s relationship to the Creation, and our relationship as humans to each other. In this respect, The Bible is an inspired and inerrant conversation. Science and history and math become tools to be used (and sometimes manipulated) to support the ultimate Truth about G-d. Historical contradictions, inaccuracies, etc. give way to the supremacy of G-d as Truth.

This is a paradigm shift for us. And I understand that some may not “buy what I’m selling” regarding this touchy subject of Biblical Truth and inerrancy. The purpose of studying and reflecting upon the Scriptures is to stretch our spirit and gain a closer relationship with, and deeper understanding of G-d. Sometimes that results in altering our theology and our view of Scripture. Sometimes it means articulating and defending our existing theology and views more precisely. Both results require study and reflection within a committed faith community.

Does this mean we just ignore apparent inaccuracies in the Scriptures? By no means! We should explore how and why such discrepancies entered the text. For example, in our superscript today, we noted a discrepancy regarding Edom and Aram. It is quite easy to see how Edom and Aram could be mixed up. The two words in ancient Hebrew are spelled exactly the same except for a ‘dalet’ in Edom and a ‘resh’ in Aram. Look at how similar these two letters are: ד and ר . It is very easy to see how these could have been transposed or misread by those copying the text in a manuscript.

So, what is the Truth lesson of Psalm 60? It is odd that the superscript references great victories of Israel over their enemies, because the psalm itself blames G-d for abandoning Israel in battle (v. 1 and 10). Once again, it looks like some sort of mix-up. But look closely at the superscript. There is an instruction inserted in the middle of it: “for teaching.”

My interpretation is this: the compilers of the psalms (the likely writers of the superscripts) were writing at a time when Israel had succumbed to their enemies (maybe during the time of the Babylonian Exile?) because of their apostate relationship with G-d. The question had to be asked: had G-d abandoned Israel? The psalm becomes a corrective teaching for the community as it “battles” against their enemies. The psalmist is reminding the community about David and Joab marching before their enemies under the banner of G-d and being victorious as a result. The psalm concludes: “The help of man is worthless. With God we will gain the victory, and he will trample down our enemies.” (v. 11-12)

We can’t fight our battles alone. The Truth is that we need G-d. He won’t abandon us even if we abandon Him.

Shalom שָׁלוֹם

DWach

This is the third straight psalm where the superscript instructs the leader to play the song to the tune of “Do Not Destroy.” It is a very interpretive translation: all Jewish translators/interpreters, and some Christian ones, punt the attempt and simply retain the archaic Hebrew אַל־תַּשְׁחֵת֮ ‘al tash-HETH’ because no one really knows what it means. Such is the reality when trying to bring ancient languages to life!

The superscript continues beyond the musical instruction and alludes to another passage of Scripture (it is nearly an exact quote of I Samuel 19:11). Once again, we see an example of ‘intertextuality.’ In the I Samuel 19 passage, Saul has sent men to David’s house to kill him. (I Samuel 19:11) David is saved by his wife, Michal, who is the daughter of Saul. She lowers him out of a window of the house (a recurring escape tactic in the Scriptures) and she deceives Saul’s men in the following way: “Michal then took the household idol, laid it on the bed [where David slept], and covered it with a cloth; and at its head she put a net of goat’s hair.” (I Samuel 19:13)

And this connects the story to Genesis 31:19-36 where Rachel (Jacob’s wife) steals her father’s household idols when she and Jacob are fleeing him.

What are we to make of household idols in the possession of G-d’s people? So many of “the David psalms,” including today’s psalm, are petitions to G-d to deliver David from his enemies, from the evil ones conspiring against him. I wonder sometimes if his struggles were self-inflicted. When a leader like David allows “false gods” (household idols) to enter the household, nothing good can come of it. The household should be holy ground and protected from evil at all costs.

We are fallen and strange creatures. David is us! We have both the capacity to praise G-d and claim him as our fortress (Psalm 59: 17) and the capacity to succumb to evil and allow household idols into our lives.

Today is a day of self-examination. Where have we allowed household idols to creep into our “house?” How can we rid ourselves of that idolatry and protect our holy ground for the sake of our family and our testimony?

Shalom שָׁלוֹם

DWach

“O God, smash their teeth in their mouth; shatter the fangs of lions, O LORD.” That is the petition of the psalmist in verse 6. This isn’t the first psalm to articulate imprecations and curses upon one’s enemies and it won’t be the last! This is a strange text that doesn’t resonate well for us modern readers. It is doubtful that it is in anyone’s top five. Thus, it is easy to blow past this one and see if the next one can offer something more enlightening than asking G-d to crush our enemies.

But we must resist that temptation, especially for those who are leaders, mentors, parents, or hold any position of power. This psalm is directed to you. The psalm starts out unusually as it is addressed to the אֵ֣לֶם in verse one which is variously translated/interpreted as “mighty ones,” “chieftains,” “rulers,” or “gods.” Those who have a little bit of Hebrew training will note that “gods” is the literal translation of ‘e-LEM.” The first verse of this Psalm asks some pointed questions (remember, the theology is always in the questions!). The psalmist asks if “leadership” is leading justly/fairly/rightly.

Many moons ago I asked you to keep a sharp eye out when you read the words righteousness and justice (or their variants) in the Bible. We noted that the Hebrew word צֶ֭דֶק ‘tza-DEEK’ has a primary meaning of ‘righteousness’ but is often translated as ‘justice.’ And usually, lurking somewhere in the same verse or paragraph of the text, the Hebrew word שְׁפְּטּ֗ ‘sha-PHAT’ can be found. This word is typically translated ‘to judge.’ There is a theological connection between these words that is consistent in the Scriptures, both Old and New Testaments.

In short, from G-d’s point of view, righteousness and justice are the same and our task is to pursue His notion of righteousness/justice knowing that it differs from our human ideas of righteousness/justice. And this is especially true for leaders. You are called to a higher standard. Those leaders who seek their own form of righteousness/justice will be damned just as the chieftains of Psalm 58 are.

Note how the psalm ends. G-d’s righteousness/justice WILL prevail: “Men will say, “There is, then, a reward for the righteous; there is, indeed, divine justice on earth.”” (v. 11)

We are all leaders of some sort. All of us have influence and exert leadership over someone. Today, pursue G-d’s justice in your walk with others so that His kingdom can be revealed here on earth.

Godspeed,

DWach

There comes a point in time, amid evil and chaos and crisis, when you KNOW that “it will all come out in the wash” as my grandfather used to say. You have “taken refuge in the shadow of your [G-d’s] wings”(v. 1) and you recognize that He “sends from heaven and saves me.” (v. 3)

Our lengthy superscript alludes to this reality with yet another intertextual reference to David and Saul. The reference ties the psalm to the events narrated in I Samuel 24. I encourage you to take the time to read this incredible story: David is hiding in a cave at En-Gedi, an oasis in the Judean desert by the shores of the Salt Sea (many of you have been there with me! It’s a top five spot!); Saul enters the cave to relieve himself and David, who was hiding in that very cave, sneaks up behind Saul in the darkness and cuts off the corner (the hem) of Saul’s garment; he could have killed him, but he didn’t; after Saul leaves there is an incredibly moving dialogue between the two of them as they stand on opposite sides of the valley (when you go there with me, you will see how narrow that canyon is!). The story ends with Saul weeping and both David and Saul realizing that it was only a matter of time before David would usurp Saul as King of Israel.

Underneath this powerful narrative is a key theological truth. In ancient Hebrew thinking, power resided in the corners of the king’s garment (as a New Testament reference, remember the account of the bleeding woman of Luke 8: 43-48; she touched the fringe (hem) of Jesus’ garment to receive healing). When David cut off the corner of Saul’s garment, he was symbolically cutting off the power of evil and chaos from his life as represented by Saul.

Even during his crisis, confronting his pain and suffering, David knew salvation was at hand; and so, David can utter “Great is your love, reaching to the heavens; your faithfulness reaches to the skies” (v. 10) and can proclaim twice “Be exalted, O God, above the heavens; let your glory be over all the earth.” (vv. 5 and 11)

Exalt His name today, even amid your chaos and crisis. Salvation looms just around the “corner!” You simply need to reach out and touch it!

Shalom שָׁלוֹם

DWach

Do you believe in the power of prayer? Do you believe that G-d hears your laments (complaints) and petitions? The inspired writers of the Scriptures believed so. We start our reflection today in the most obvious place, which is in the New Testament book of Revelation. In chapter 4, John, the writer of the text, describes himself as being whisked away through a door of earthly existence into the realm of Heaven. He describes an incredible scene of heavenly beings worshiping The Lamb Who Was Slain. The scene continues into chapter 5 where we read, “[The Lamb] took the scroll … and when He had taken it, the four living creatures and the twenty-four elders fell down before the Lamb. Each had a harp, and they were holding golden bowls of incense, which are the prayers of the saints …” (Rev. 5: 7-8, excerpted) And then in Rev. 8: 3-4 we read, “Another angel … stood at the altar before the throne. He was given much incense to offer along with the prayers of the saints … The smoke of the incense, together with the prayers of the saints, went up before God …”

From our text today, hear these words of the psalmist in verse 8 (from a very literal translation by Jewish scholar Robert Alter): “My [painful] fate You Yourself have counted out – put my tears [my prayers] in your flask. Are they not in your counting?” Just like in Revelation, there is the notion that G-d “collects” the prayers of His faithful ones. But to what end?

For sure, G-d is interested in His people lifting up petitions and praise to demonstrate obedience and trust that G-d can, and will, affect change in our current circumstances. But is there more to prayer? It would take a term paper to explain my thinking on this, but I believe a thorough study of Revelation and other texts like today’s psalm would reveal that G-d is banking up and collecting the prayers of His “saints” to help usher in His Kingdom. When the time comes, evil and chaos will be confronted with the totality of all the prayers and all the praise of the faithful community of believers who have fearlessly trusted G-d and prayed to Him throughout history. In the face of such “prayer power,” evil and chaos CANNOT stand.

Thus, two times the psalmist can triumphantly ask his audience, “What can man do to me?” (v. 4, 11). And two times the psalmist can proclaim, “In God, whose word I praise, in God I trust; I will not be afraid.” (v. 4, 11)

The older I get, the more important the questions about prayer that I posed at the beginning of this reflection have become to me. The answer to the questions HAS TO BE yes! YES, I believe in the power of prayer … and YES, G-d hears them (and is collecting them)! If you aren’t there yet on your journey with G-d, that’s okay. G-d is patient. But I urge you today to begin/continue your journey of prayer with the One who faithfully collects them for Eternity.

Shalom שָׁלוֹם

DWach

Betrayal is one of the tragic consequences of the fallen human condition. Husbands betray wives (and vice versa), children betray parents (and vice versa). Employers betray employees (and vice versa). Friends turn against each other and become enemies. In this unique lament (complaint) psalm, the complaint to G-d morphs from a complaint against enemies to a very personal complaint against a friend who has become the enemy: “It is not an enemy who reviles me – I could bear that; it is not my foe who vaunts himself against me – I could hide from him; but it is YOU, my equal, my companion, my friend; sweet was our fellowship; we walked together in God’s house.” (v. 12-14 from the JPS)

These raw and emotional words probably touch a chord in everyone reading this psalm. We see once again how relevant the Scriptures are to modern life. We can viscerally feel the pain of the psalmist because we have felt it too. We demand of God as the psalmist does: “Give ear, O God, to my prayer; do not ignore my plea; pay heed to me and ANSWER me.” (v. 1-2)

Betrayal causes confusion. This is reflected in the Hebrew text in verses 18-21. Translators struggle with the text. The Hebrew is archaic and confusing (maybe on purpose to reflect the confusion of betrayal?). English translations mask that linguistic confusion with “clean” best guesses as to the actual meaning.

At the height of confusion, at the height of emotion caused by betrayal, the psalm ends abruptly. “Cast your burden on the LORD and he will sustain you … I trust in you.” (v. 22 – 23).

It’s that simple. Give HIM your burden and trust in HIM because HE will NEVER betray you.

Godspeed,

DWach

Greece and Ephesus!

11 days / 10 nights

April 29 – May 9, 2026

Soak up Mediterranean sights, sunshine and history with all of these included features:

* Professional Greek tour guide as well as Biblical teaching by Reverend David Wachter

* Arrival transfer from Thessaloniki airport to hotel (if arriving with designated flights)

* Two nights’ accommodation in Thessaloniki, including breakfast

* Tour Thessaloniki and Philippi, plus stops at Beroia and Thermopylae

* Three nights’ accommodations in Athens (2 nights before and 1 night after the cruise), with breakfast

* Transfer to Lavrion port to embark on the cruise

* Four-night cruise to the Greek islands & Turkey (Ephesus) onboard Celestyal Discovery in ocean view cabins with two lower beds (category XC window - upgrades available for extra charge )

* All meals onboard cruise, brewed coffee, tea, & soda-fountain sodas with meals, plus Essential wi-fi

* Private group tours in Ephesus, Patmos and Rhodes

* Half-day Athens City tour, including entrance fees to Acropolis

* Half-day Corinth tour

* Transfer from Athens hotel to Athens airport (if departing on designated flights)

* Hotel service charges and taxes, as well as gratuities for guides and drivers

* Travel insurance by Allianz to cover costs of tour (not including flight costs, unless requested)

Per Person Pricing (NOT including flights)

15-20 tour participants : $6,150 pp double occupancy / $8,830 single occupancy

21-34 tour participants : $5,650 pp double occupancy / $8,300 single occupancy

Outside stateroom upgrade tour costs onboard the Celestyal Discovery***:

Outside Balcony (category BA on deck 7): $6,500 pp or $6,050 pp (with 20+ travelers)

Junior Suite with Balcony (category SJB): $6,830 pp or $6,350 pp (with 20+ travelers)

See info about the Celestyal Discovery at https://celestyal.com/us/our-ships/celestyal-discovery/

***Limited availability for upgrades – allotted on a first come, first served basis

Itinerary Details

Day 1 Wed, Apr 29 - Depart USA Flight departs Charlotte (or your closest airport). Overnight flight to Thessaloniki.

Day 2 Thurs, Apr 30 - Thessaloniki Arrive in Thessaloniki where our host will meet and assist us with transfers to our hotel. We will have the afternoon at leisure to explore Thessaloniki on our own. Overnight at MonAsty Hotel.

Day 3 Fri, May 1 – Philippi

After breakfast, we will depart for a full day tour of Philippi, the Baptistry of Lydia, and Kavala. Overnight in MonAsty. (B)

Day 4 Sat, May 2 – Depart for AthensBefore departing Thessaoloniki, we will visit the Alexander the Great statue and the White Tower. As we head to Athens, we visit Beroia and Thermopylae. Overnight in Divani Palace Acropolis. (B)

Day 5 Sun, May 3 – Athens Tour of Acropolis This morning, we will tour the Acropolis. Afterwards, enjoy free time to explore the Plaka on foot or go to the modern Acropolis museum on your own. (B)

Day 6 Mon, May 4 – Cruise to Mykonos This morning, following breakfast we will embark on our cruise ship, the Celestyal Discovery, in Lavrio. We will sail to Mykonos, where you may visit on your own or book an excursion. (B,L,D)

Day 7 Tues, May 5 – Cruise to Kusadasi (Ephesus) and Patmos In the morning, our ship arrives in Kusadasi, Turkey, from which we will have a private group tour of Ephesus. After sailing a bit in the afternoon, we arrive in Patmos, where we will have another private group tour of the Grotto of the Apocalypse with lessons about John. (B,L,D)

Day 8 Wed, May 6 – Cruise to Rhodes Today we will explore the island of Rhodes, including the Bay of Paul, on a private group shore excursion to Lindos. After the excursion, enjoy free time to shop or relax in the Medieval Old Town of Rhodes. (B,L,D)

Day 9 Thurs, May 7 – Cruise to Crete and SantoriniOur ship arrives in Crete in the morning. Choose to explore on your own or choose one of the cruise lines’ shore excursions. Later, we sail for Santorini, one of the most beautiful of the Greek islands. Your time is at leisure to enjoy the town on your own, or choose a guided excursion. At night, we sail for Athens. (B,L,D)

Day 10 Fri, May 8 - Corinth and AthensMorning arrival in Athens, where we will disembark our ship and board our motorcoach for a tour of Corinth. In the afternoon, we will return to Athens for free time. Overnight in Divani Palace Acropolis. (B)

Day 10 Sat, May 9 – Return to the U.S. Transfer to the Athens airport for flight home. (B)

Tour Rates EXCLUDE:

· Flights

· Any excursions not listed as included in the port descriptions

· Drinks during meals and any items of a personal nature

Contact:

Ø Noelle Wachter at 828-244-6640 or email noelle@InsightsInTravel.com

Ø Deposit of $1,000 per person ($1200 for singles) is due to hold your preferred stateroom choice. Make checks to Insights in Travel, LLC, and mail to 4152 54th Ave NE, Hickory, NC 28601.

The superscript tells us that this time it is the Ziphites that rat out David. He is deep in the hill country of the Judean desert hiding and avoiding Saul, the King of Israel, who is desperate to capture David because he is jealous of David’s anointing as the true King of Israel. Once again, the compilers of the Psalms have inserted an intertextual link in the superscript to a David/Saul story, this time from I Samuel 23: 14-28. The situation is dire. Saul has encircled David and his men. The end is near. Suddenly, a messenger appears and delivers an urgent message to Saul: the Philistines have invaded the land! And while Saul’s bitter jealousy of David was great, the threat of a Philistine invasion was greater. Saul breaks off his pursuit of David and races to meet the Philistine challenge. For David, it is the Biblical equivalent of a successful Hail Mary pass. But from G-d’s point of view, David’s destiny as the King of Israel is yet to be fulfilled. His destiny in G-d’s master plan of salvation awaited him.

Part of that destiny included some spiritual training and anxious moments in the Judean desert. That training and those tough times led to David’s total submission to G-d. Hear the opening pleas of this psalm: “Save me, O God, by your name; vindicate me by your might. Hear my prayer, O God; listen to the words of my mouth.” (vv. 1-2)

I remember the day in October of 2010 when I finally submitted to G-d. I was 48 years old. That may sound strange to hear from a guy who has believed in Jesus as the Messiah since high school. However, it is one thing to submit to G-d intellectually. It is a different thing to submit to Him in your heart and soul. I have come to the belief and realization that submission to Him requires desperation. And in that hour of desperation, when you realize that only G-d can save you, the peace of G-d which surpasses all understanding guards your heart and mind. (Philippians 4: 7)

The psalm ends like almost every lament (complaint) psalm ends: obedience in the form of an offering and praise (again, we note obedience is a by-product of salvation, not the cause of it).

I pray that your journey with Jesus includes a submission story. Know today that your destiny in Him requires it.

Godspeed,

DWach

In this episode, I interview Boaz Shalgi regarding the current situation in Israel amidst ongoing conflict with Iran; we also reflect on Psalm 53 and its relevance to the present circumstances. We explore the dynamics of regional politics, the role of international players, and the spiritual implications of the events unfolding. The conversation emphasizes the importance of seeking G-d’s peace and maintaining solidarity with people of faith.

Takeaways

Boaz shares insights on the current safety situation in Israel.

The conversation highlights the unpredictability of regional conflicts, especially involving Iran.

Boaz explains the Shiite perspective on the current events as a precursor to their messiah.

The silence of neighboring countries during the conflict is discussed in the context of Sunni-Shiite dynamics.

The reading of Psalm 53 serves as a reflection on the nature of evil and the role of Satan.

Boaz emphasizes the importance of resisting temptation from the very beginning.

The significance of Zion and its connection to the current geopolitical situation is explored.

Pastor D-Wach discusses the fourfold concept of biblical peace.

The potential for future visits to Israel is presented as a means of solidarity.

The conversation concludes with a message of hope and encouragement for listeners.

This is an atypical psalm in that it is not directed to G-d or to the faith community; rather, it is a “speech” directed to an “evil one” who is sarcastically referred to as “the hero,” the “mighty man,” the “brave fellow,” depending on your translation of verse one. That man is personified in the superscript as Doeg, who ratted out David to King Saul, when David had fled to the priest, Ahimelech, at Nob. This story is narrated in I Samuel 21 and 22. Saul’s reaction to Doeg’s report is to command Doeg to kill Ahimelech and slaughter all of the priests in the city of Nob as punishment for helping David. The superscript provides us with the opportunity to note once again the intertextual nature of the Scriptures: Psalm 52 serves as “commentary” on the text in I Samuel.

This superscript also provides the occasion to raise the question: are the superscripts inspired Scripture or just added editorial text? The Psalm 52 superscript is extensive. In the BHS (Biblia Hebraica Stuttgartensia – the text in Hebrew), the JPS translation (Jewish Publication Society), and any other Jewish translation that I have used, the superscript of Psalm 52 is denoted as the first two verses of the Psalm. Thus, verse one of our “Christian” translations is actually verse three in the BHS and JPS. That implies that those Jewish translators/interpreters count the superscripts as inspired. I know what you are saying, “OK DWach … enough with the superscripts. Let’s move on!” BUT …this is a key observation and leads us to asking a bigger question: what constitutes inspired Scripture? Alas! This question is outside the parameters of our daily devotional! We will have to treat that issue separately on another occasion, or feel free to reach out to me and discuss.

Today’s exhortation is straightforward: Don’t get too big for your britches! Watch what you say! Don’t lie! Don’t employ harmful words!

The psalmist emphasizes his point with a compare/contrast declaration: G-d will tear the “mighty one” from his tent (v. 5) because of his words, while the psalmist will flourish in the house of G-d. (v. 8)

And in G-d’s house, His people will not shout deceitful words; rather, they will trust in His unfailing love, and sing praises for ever and ever. (v. 8-9)

Godspeed,

DWach

Yes … this one is a top fiver on everybody’s list! Technically, Psalm 51 is categorized as a lament (complaint) psalm, but immediately one recognizes a different tone. There is no shaking of fists at G-d because of the writer’s plight as is typical of most laments. This prayer is the psalmist’s confession of sin. It is stark, real and vulnerable. The psalmist is totally empty and spent as a result of his transgressions. He kneels before the Great I AM with nothing to offer. He is submitting to G-d in desperate need of forgiveness and salvation. And he trusts that G-d will deliver forgiveness and salvation.

The petition includes an 11-fold “ask” of G-d to restore a right relationship with him. (v. 7-14) The theological position is clear: G-d desires a contrite heart and broken spirit rather than sacrifices (confer with the reflection on Psalm 50). ONLY after we come to G-d in this condition, and after forgiveness and salvation is granted, can we offer “righteous sacrifices” to G-d. (v. 18) That sequence is critical. Obedience is always the response to G-d’s forgiveness and salvation, not the reason for it. Once again, those who think Judaism and Christianity are religions of laws practiced to gain G-d’s favor are, in my opinion, thinking incorrectly. G-d has always demanded first and foremost a contrite heart and broken spirit offered to Him in submission. We see that in yesterday’s and today’s text very clearly.

But we have lost sight of this theological Truth. The problem is that the people of ancient Judaism, and if we are honest with ourselves, we as modern-day Christians, have built up a system of “requirements” to be in proper relationship with G-d in the form of “laws” and traditions that must be adhered to. We have made our relationship with G-d too complicated!

Today, I ask that you take a few moments to step back, tune out the world, tune out the complicated “religious” stuff and pray the words of Psalm 51: 10 – 12 (one of the first passages I memorized as a young believer): “Create in me a clean heart, O God, and renew a right spirit within me. Cast me not away from your presence or take not your Holy Spirit from me. Restore unto me the joy of your salvation and sustain a willing spirit within me.”

Shalom שָׁלוֹם

DWach

PS … I asked DJ Revonda to dig deep into the archives to find a classic Praise and Worship song from the “early days” based on this Psalm 51: 10-12. It is performed by Keith Green, one of the pioneers of Praise and Worship music, who tragically died in a car accident at the prime of his career. As a bonus, we have another rendition offered by Assistant DJ Greg, who sent me a more contemporary rendition from a Christian ensemble that includes Mac Powell from Third Day.

We note right from the beginning that Psalm 50 is different. First, the superscript attributes the text to Asaph, who was a Levitical priest serving in the Temple in Zion (Jerusalem). Second, the text is prophetic and oracle-like, morphing from Asaph’s poetic description of the Holy One’s entrance into the presence of His people in the Temple to G-d’s direct words to His people, “Gather to me my consecrated ones, who made a covenant with me by sacrifice.” (v. 5)

There is a pregnant pause as the people gather (denoted in the text by the word סֶֽלָה ‘say-LAH’ which seems to be a technical worship/liturgical term that is used 74 times in the Hebrew Bible and stays untranslated in all English versions).

Then G-d speaks. “Hear, O my people, and I will speak, O Israel, and I will testify against you.” His judgement against His people is this: You (Israel … and we) have forgotten who G-d is … the transcendent God of the universe. Your animal sacrifices are fine … G-d accepts them. BUT He doesn’t need them. They are fine as acts of thanksgiving and worship, but don’t think for a moment that sacrifices are acts that gain us favor with Him.

Biblical sacrifice and service/obedience to G-d are to be a RESPONSE to G-d’s grace and favor and love for us, not a catalyst to gain it. We love others because He first loved us. This psalm is a strong rebuke against legalism (the concept of gaining favor with G-d through actions).

This is an important text demonstrating that G-d’s character has never changed. He calls each of us to a place of grace and favor. Our response should be acts of thanksgiving, kindness and obedience. In doing so, we “prepare the way so that I (God) may show [you] the salvation of G-d.” (v. 23)

May today be a day of thanksgiving, kindness and obedience for you in response to G-d’s saving grace and favor in your life.

Godspeed,

DWach

In 2023, during our second cycle through the Psalms, we came to Psalm 49 in mid-July. It had been a rough start to the week: we were with our daughter Hannah at a couple of hospitals dealing with a non-life-threatening issue that ultimately required a series of surgeries; we had also learned about a tragic and fatal car accident involving a dear friend of one of our Psalm a Dayers. And this year, my family and I are dealing with the aftermath of a bizarre accident that put my parents in the hospital for three days and then into a rehab facility. These types of incidents remind of us the fragility and sacredness of life. If I were to survey the almost 280 people receiving this email today, I KNOW that there are those, in addition to me, suffering trauma and hardship. These realities fit in well with the message of Psalm 49, which reads like a Wisdom psalm and sounds a little like the Proverbs.

The psalmist writes in verse 1 and then in verse 7: “Hear this, all you peoples; listen, all you who live in this world, both low and high, rich and poor alike … No man can redeem the life of another or give to God a ransom for him – the ransom for a life is costly …”

As much as we may try, we cannot overcome the chaos of a broken world on our own. Wisdom cannot overcome it. Wealth cannot overcome it. Governments cannot overcome it. But the good news for us, even in tragedy and hardship, is voiced by the psalmist today: “But God will redeem my life from the grave; he will surely take me to himself.” (v. 15)

Praise be to God who made provision for our redemption by offering the highest payment possible: Himself! Praise be to God for the life, death and resurrection of Jesus the Messiah.

May you be consumed by that TRUTH this day. For He has overcome the chaos!

Shalom שָׁלוֹם

DWach

Psalm 48 - Mountains

In 2022, with a group of intrepid travelers (all of whom are Psalm a Dayers), we woke up in the middle of the night, bussed to the base of Moses Mountain near St. Catherine’s Monastery in Sinai, Egypt, and commenced a 4 mile climb to the summit; it is the probable “Mountain of God” so central to the Exodus story. Led by Ahmed, our Bedouin guide, a group of us made it to the top about a minute before sunrise (see attached pictures). We were seeing “the face of G-d!” The feeling was emotional and exhilarating!

I imagine that many of you have experienced a similar “mountain top” high. Mountain peaks have always elicited worshipful experiences in every religion. Mt. Olympus in Greece was the focal point of Zeus worship in ancient times. Machu Picchu was a worship summit for the Incas in Peru. Today’s psalm is another “Mt. Zion” song, extoling the great G-d of the Universe who “resides” on that high holy hill in Jerusalem.

But note that another mountain is referenced in our text: Mt. Zaphon. This mountain “in the North” was a cultic worship center for Ba-al and dwarfs Mt. Zion. It is interesting to note that Mt. Zion isn’t even the highest place in Jerusalem. If you have been there, you have visited Mount of Olives, and you immediately recognize that it is much higher than Mt. Zion.

The psalm offers us another classic Jewish “compare and contrast” metaphor: the grandeur of Zaphon versus the grandeur of Zion. The psalmist offers us to “walk about Zion, go around her” (v. 12) and observe. And what is the conclusion? “As we have heard, so we have seen, in the city of the LORD Almighty, in the city of our God: God makes her secure forever.” (v. 8) And in verse 14: “For this God is our God for ever and ever; He will be our guide even to the end.”

Do you want to know where the highest and greatest mountain is? It is the “mountain” where G-d’s presence is. It is the valley where the presence of G-d is. ‘Hoo it-KHA’ הוא איתך He is with you.

And our response is like the psalmist: “Great is the LORD, and most worthy of praise.” (v. 1)

Godspeed,

DWach

PS … DJ Revonda has dialed up a song in Hebrew from our favorite Messianic Jewish Ensemble. This one is based on Psalm 48:1.

We have noted that while there are hints of an overall structure to the ordering of the psalms, no one has been able to articulate what it is. We have also observed that within the psalms there are “mini structures” or themes that span a particular grouping. I believe that Psalm 47 is the logical extension of Psalm 46. Yesterday, we recognized G-d’s transcendent power and might over His Creation and over all kingdoms of the earth. Our exhortation was to submit (be still) before G-d Almighty and recognize that He is with you and for you.

Today’s psalm, classified as an enthronement psalm, metaphorically describes G-d ascending to His holy throne after His triumph over the kingdoms of the world and His dominion over Creation. He ascends to great acclamation from all the people, for that is the proper response to the victorious and dominant King. He is with us, to preside over us. The transcendent G-d is also the immanent G-d!

He is worthy of praise and adoration! And so, we “clap our hands and raise a joyous shout” (v. 1) to our King! The exhortation today is to praise Him with all that you have in your spirit and to recognize that this earthly existence is temporary. We seek an eternal Kingdom. We long for it. And so today, if you don’t already do so every day, “Sing praised to God, sing praises; sing praises to our King, sing praise.” (v. 6)

Shalom שָׁלוֹם

DWach

Listen to the podcast episode for a recap of our recent trip to Greece and Turkey

We have noted already the preponderance of lament psalms in the Psalter. More than a third of the Psalter’s 150 poems are laments (complaints), all written within a certain structure that we have noted and studied.

But sometimes, in the midst of lamenting and complaining, in the midst of shaking your fist at G-d, you have a day where you recognize the power and might of the G-d we serve. You wake up, the sun is shining, it’s not too humid out, the coffee is especially comforting, there is peace amidst chaos … and you step back from the daily grind and remember “God is our refuge and strength, an ever-present help in times of trouble.” (v. 1) He is in control. He is Sovereign. He is with us. Life is GOOD!

Psalm 46 is a psalm for those times when you feel especially cognizant of His power and presence in your life. This one is classified as a “Zion Psalm” because the presence of G-d (the face of G-d) in the midst of His people is best articulated by His dwelling place on the holy hill, which is Mt. Zion in Jerusalem: “There is a river whose streams make glad the city of God, the holy place where the Most High dwells.” (v. 4) Some of you have been there! I would love to take the rest of you there to experience that holy place!

You will note the psalm progresses from G-d’s transcendent power over His Creation to militaristic language describing His power and might over the nations. These stanzas are punctuated by a refrain: “The LORD Almighty is with us; the G-d of Jacob is our fortress.” (v. 7 and 11) This refrain inspired Martin Luther to write the famous hymn “A Mighty Fortress is our God.”

The psalm’s declarations about G-d’s power reach a crescendo at verse 10, and the psalmist, quoting G-d, demands on G-d’s behalf, “Be still, and know that I am God.” This is a famous verse often taken out of context. The command is not directed at the faith community. No, G-d’s imperative is actually directed to the those making war against Israel and to those who are rejecting the reality of G-d’s power and transcendence. The command is much stronger than “to be still,” which implies a sort of meditative and passive pause. A better translation, one which many commentators and some translations have adopted is “desist” or “stop” or “yield” or “let go” or “submit” and “know that I am God.”

And that’s the exhortation for today: stop resisting G-d’s presence and power in your life; He is with you; He is for you (even in your times of pain and suffering); submit to G-d Most High, the Creator of heaven and earth.

Shalom שָׁלוֹם

DWach

Now that we have read and reflected on 44 psalms, it is instantly clear that Psalm 45 is different. The purpose of the psalm is not to complain to G-d, to praise G-d, to thank G-d or to marvel at His Word or Temple. Psalm 45 is classified as a royal psalm because its focus is on the king, and specifically, it is a liturgical poem that seems to have been recited at the king’s wedding (note the superscript). The king’s name is not mentioned but scholarly speculation is that it may have been originally created for King Ahab of the Northern Kingdom when he married Jezebel, who was a foreign princess (and a pagan). That historical scenario seems to fit the psalm’s content.

If that is the case, Ahab and Jezebel didn’t achieve the bar set for them in verses 6 and 7: the throne G-d set before them was to be a “scepter of justice;” they were to “love righteousness and hate wickedness.” The Old Testament book of I Kings narrates the reign of Ahab and Jezebel, and to say that they defied the exhortation set before them is an understatement.

To be the King of Israel, to be G-d’s representative on earth, to be not just a secular leader, but a spiritual leader as well, was to be tasked with righteous and just obedience so that your life might be a witness and testimony to the goodness of G-d. This is the obligation of spiritual leadership.

We all have a realm of influence, an environment where someone is looking to us for leadership and guidance. We all have a choice each day to use our influence for G-d’s righteousness and justice … or to follow the apostate path taken by Ahab. Today is the day to live out the exhortations of Psalm 45. Today is the day to live by G-d’s righteousness and justice so that you are a witness and testimony to all that is good about a relationship with G-d.

Godspeed,

DWach

A faith community worships together, loves together, lives together, serves together and … suffers together. Doesn’t it feel like the Christian community is on the ropes today and is suffering? Post-COVID, church attendance (which was already on the slide) is plummeting, gross indiscretions by church leaders derail any positive momentum that the church can muster, the education system seems hell-bent to oppose any inclusion of spirituality in the development of our youth, inter- and intra-denominational strife and discord are tearing the church universal apart … the list could continue for several pages. The church is under pressure and seems to be failing! Where is G-d when the Church needs Him?!

It should surprise no one that this situation is not new. Psalm 44, most likely written after the “rich and famous of Israel” were carted off into Babylonian exile in 586 BCE, demonstrates that. This communal lament voices the faith community’s anger and pain to, and against, G-d: “You [G-d] have rejected and disgraced us.” (v. 9); “You [G-d] gave us up to be devoured like sheep.” (v. 11); “You [G-d] have sold us for a pittance.” (v. 12)

The community reminds G-d (as if He would forget!) that He has acted on their behalf in the past, “We have heard with our ears, O God, our fathers have told us, what you did in their days long ago.” (v. 1) The faith community (through the psalmist) points out that THEY have not forgotten G-d: “All of this has happened to us, though we have not forgotten you or been false to your covenant.” (v. 17)

And then the community shakes its fist at G-d and demands action, as only a faith community that truly relies on Him, and Him alone, can do: “Wake up, O LORD! Why do you sleep?” (yet another great theological question!); “Rise up and redeem us because of your unfailing love.” (v. 26)

The boldness of this final petition is stunning. It can only happen if the petitioners have a deep and abiding relationship built on a history of reliance, trust and hope in G-d. I pray that we, as a universal Christian community, would feel that same trust and hope in Yeshua and that we, together, would cry out to Him for help and for the recovery and redemption of the Church.

That is our exhortation today: cry out to G-d that He would rescue His church for His name’s sake and for His glory.

Shalom שָׁלוֹם

DWach

PS … yet, amid the affliction and oppression, G-d’s people praise His name: “God, we praise you all day long, and your name we acclaim for all time.” (v. 8); DJ Revonda picked one of our favs from Paul Wilber based on this verse from Psalm 44. The setting for this concert is the Southern Stairs of Temple Mount in Jerusalem, a place where the faith community gathered in the time of Jesus … some of you have been there! Note … the song is in Hebrew and English:

In addition to the repeated chorus in both Psalms, further evidence that Psalms 42 and 43 were originally one text is that Ps. 43 does not have a superscript, whereas Ps. 42 (and most others in this section of the Psalter) does have a superscript, implying that the poem should continue without a separation. Also, thematically, the desire in Psalm 42 for the writer to be in the presence of G-d in His house on His holy hill carries through in the lone stanza that comprises Psalm 43. And, as mentioned, the psalm ends with the common refrain from Ps. 42. Why the compilers of the Psalms separated this beautiful poem … no one knows, and no good theories have been proposed. We conclude simply that we have the text that G-d wants us to have.

Psalm 43 is clearly an individual lament psalm exhibiting many of the characteristics that we have discussed for that genre. It is also a Temple psalm. The psalmist must get to the House of G-d. He desires to individually see “the face of G-d” (most translations/interpretations soften that anthropomorphism to “the presence of G-d). To see His face requires a journey to the holy hill, to the house of G-d. Being in G-d’s house implies seeing G-d’s face ALONGSIDE fellow believers. The desire to be in the presence of G-d implies a desire to be in community, to experience G-d with others. This is a recurring truth in the individual lament psalms. There is always a segway to a communal aspect as the stanzas unfold.

We conclude the following: our faith in Yeshua cannot be a private affair. Our relationship with Him is designed to be communal. The way you live your life affects the life of every other believer, for better or for worse. To ignore your part in the greater faith community is to lesson your witness and testimony for G-d and rob you of blessings (those that you will receive and those that you will give).

If you are not part of a worshipping community, find one. If you are not spending time with a community of believers to study, find one (yes, our Psalm a Day Keeps Satan Away is a “study community,” but you must have additional in-person study partners as well). If you are not praying and sharing life’s joys and struggles within a community, do so.

Lone Ranger Christianity is not sustainable. Rick Warren said it best, “We are better together.” Today’s exhortation is to reach out to a fellow sojourner in Christ, perhaps someone you haven’t talked to in a while and “seek the face of G-d” together with that person.

Shalom שָׁלוֹם

DWach

“As a deer pants for water, so my soul pants for you, O God.” These opening lines to Psalm 42 are some of the most cherished words in all of Scripture. This is the soul cry of so many G-d believers and they need little commentary on my part.

But I would be remiss to not offer some reflections on this top-fiver. Almost certainly Psalms 42 and 43 were originally one psalm with a set of three stanzas, each followed by a repeated refrain (Ps. 42: 5, 11 and Ps. 43:5). Psalm 42 consists of the first two stanzas and Psalm 43 is the third stanza. Is this separation important? I think yes, as it demonstrates the bumpiness of our Scripture’s transmission from antiquity. If you look at the attached picture of Psalm 3 and 4 from the famous Aleppo Codex, which dates to the 900’s CE, you will notice no “chapters and verses.” There is separation of the text, for sure, but that’s it. Chapters and verses were not added until centuries later.

The Great Psalms Scroll from the Dead Sea Scrolls, which dates to Jesus’s time, doesn’t even have the separation between psalms (as you can see in the second attached picture). So, it is impossible to know when Psalm 42 ends and Psalm 43 begins. As scholars continue to examine the available ancient manuscripts, they observe variances in how the psalms are ordered and which psalms are included in the Psalter (depending on the manuscript). This begs the questions: what were the “original” psalms and in what order were they compiled?

The “original copies” of the books of Bible are long lost, so we cannot answer those questions. The creation of the best Hebrew version of the Old Testament and best Greek version of the New Testament that we have today are the result of analyzing and studying thousands of available manuscripts (handwritten copies) and applying reasoned protocols in reconciling the thousands of variations in the texts. If you were to look at the consensus best Hebrew and Greek versions of the Bible, you will see voluminous manuscript notes on every page that detail and comment on those textual variations. These realities must be kept in mind when the topic of “inerrancy” is discussed.

On to the text! The panting deer metaphor of Psalm 42 is so iconic, beautiful and profound, even more so if we shift our minds from the North American picture of a panting deer (in the mountains with luscious greenery and a meandering mountain stream gushing over rocks in the coolness of the morning). No, Israeli deer, called Ibex, live in the desert (see the attached picture). Like their sheep counterparts from Psalm 23, they roam the desert searching for food and water, often congregating at the desert Oasis known as Ein Gedi, seeking refreshment from the brutal heat and barrenness of the harsh conditions. It intensifies the panting deer metaphor in my mind. The psalmist desperately yearns to be in the presence of G-d (v. 2). The literal translation should be “when will I see the face of G-d?”

There are other things to note, like the classic Jewish “compare and contrast” of remembering and forgetting (vv. 4, 6, and 9), both of which are verbs indicating actions in Hebrew thought rather than being just cerebral verbs as we think in the West.

But today, our focus is to consider our closeness to G-d. Are you feeling distant from Him? Do you feel like an Ibex in the desert? Do you need refreshment? Do you yearn for the distance between you and G-d to be closed? Do you desire to be in His presence, to see His face even in the midst of adversity? I pray that each of you passionately and desperately seeks the face of G-d today as if your very being depends upon it.

Shalom שָׁלוֹם,

DWach

PS … DJ Revonda found a gem for today from Tori Kelly. It has a melancholy jazz vibe that captures the psalm beautifully:

https://www.amazon.com/Creating-Christian-Worship-Reverend-Wachter/dp/B0F3J717MT/ref=sr_1_1?crid=3ELI1EQ1OW6Q8&dib=eyJ2IjoiMSJ9.EseRp30dwc6ohJQRZzNLKw.IRoX4buG23h4GakvWRfio_TyA7VExkXDBLV1ydhAUfI&dib_tag=se&keywords=creating+a+christian+seder+worship+david+wachter&qid=1744164181&sprefix=%2Caps%2C113&sr=8-1

For more than 3,000 years, our Jewish brothers and sisters have celebrated a Passover Seder as instructed by God in Exodus 12. As Christians, we acknowledge our own spiritual heritage in the events of the Exodus, and we recognize that those events and God’s instructions to celebrate the Passover, have implications for our own salvation story. Christ’s exhortation to remember Him, His death, and His resurrection through the wine and broken bread of Holy Communion emanates from a Passover Seder.

It seems good and right to re-enact that Last Supper with a Passover Seder, to be celebrated on the same night that Jesus celebrated it. But a Christian celebration should be more than just a remembrance of God’s deliverance of His people from Egypt. It should also point us towards Christ’s death and resurrection.

About 25 years ago, on Maundy Thursday, our family began observing the Last Supper/Passover Seder as a worshipful acknowledgment of our faith and belief in Jesus Christ. We have sifted through dozens of Jewish Seder instructions (there are literally thousands of such orders of worship) as well as “Christianized” versions that have been produced. Through time, our Seder has evolved so as to express our family’s worship style and theology.

We would like to offer this order of worship for a Maundy Thursday/Good Friday Seder in the hope that you can create a meaningful family worship experience in your home during Holy Week.

God Bless,

David and Noelle Wachter

Fun fact about the psalms: they are divided into five "books." Psalm 41 ends the first “book” of Psalms. Scholars speculate that the reason is that those who compiled the psalms wanted to mirror the five books of Torah.

Note the way the psalm ends in verse 13: “Praise be to the LORD, the God of Israel. Amen and Amen.” The “Amen and Amen” is repeated at the end of Book II and Book III causing most scholars to conclude that these were edited additions to round out the structure. How old the “additions” are is speculative. They appear in the Septuagint (a Greek translation from Hebrew dating to about 250 BCE). Scholars surmise that the psalms probably took their current form and order during Ezra’s time (5th century BCE).

This psalm seems to be a fitting conclusion to Book I with several of the recurring themes from the first forty psalms appearing. Two are of note. The psalm begins with “Blessed/Happy are those who have regard for the weak; the LORD delivers him in times of trouble.” We have seen throughout the first forty days of reflection that G-d cares deeply for the oppressed and the weak. You want to stay “happy” in your relationship with G-d? Then you must care for the poor and weak.

Second, there is self-recognition by the psalmist of his sinfulness before G-d: "Have mercy on me, LORD; heal me, for I have sinned against you." (v. 4) In many of last week’s psalms, confession has been a major theological theme. And with that, we have seen an emphasis on G-d’s grace and mercy despite our transgressions. He is more than willing to save us from the chaos and pain of this world (including the chaos and pain we have caused in our own lives) … if only we confess and believe.

That TRUTH is a worthy ending to Book I: Amen and Amen!

Seek His forgiveness in your life. Bask in His grace and mercy today.

Godspeed,

DWach

Psalm 40 is a top fiver for sure! Many scholars believe that it consists of two psalms: a thanksgiving psalm in verses 1-10 and a lament psalm in verses 11-17, with the lament portion being duplicated in Psalm 70. Given that duplication, we will focus on the thanksgiving portion for now.

The psalmist begins by recounting a period of helplessness. He is metaphorically stuck in the mud and mire (v.2) and has cried out to YHWH, who sets the psalmist’s feet on a rock, which elicits a new song of praise. The language links back to the events of the Exodus, where G-d hears the cry of His people (Ex. 2: 23-24), leads them through the mud and mire of the Red Sea and sets them on the firm ground on the other side, free from the bondage of Egypt (Ex. 14), after which, Miriam sings a song of praise (Ex. 15).

The intertextual link is critical to the theology of this psalm. The Hebrew people in Egypt did nothing to receive freedom from bondage. There were no sacrifices or offerings or burnt offerings or sin offerings (v. 6) lifted to G-d to “bribe” Him to act. They simply cried out to Him with trust and confidence knowing that if they waited/hoped patiently that G-d would act.

For those who want to argue that the Hebrew Bible (the Old Testament) portrays G-d as demanding adherence to a bunch of rules and regulations to gain salvation, Psalm 40 provides yet another argument against that viewpoint. Does the righteous/just/holy G-d of the Universe demand obedience? Yes, He does. But obedience is our response to salvation, not the cause of it. The cause of it is, and always has been, the unfailing love of our gracious and merciful G-d.

In response to that grace, mercy and salvation, pray as the psalmist prays:

“I desire to do your will, O my God; your Torah (teaching, guidance, instruction) is within my heart.” (v. 8)

There is also an ironic and humorous inclusio (bookend “sandwich” verses) in v. 1 and 17: verse 1 opens the psalm with “I waited patiently for the LORD;” the psalm ends in verse 17 with “O my God, do not delay!”

Shalom שָׁלוֹם,

DWach

PS … Our song selections come from U2 today. Their song, Forty, is based on Psalm 40; their song, Yahweh, is also a top fiver, so DJ Revonda is throwing that in as a bonus track.

Trivia question: Given Israel’s long and storied past, with heroes of the faith like Abraham, Moses and David, and with amazing events like the parting of the Red Sea, what day is considered the greatest day in Jewish history?

You might note a different tone and mood to this psalm. It is melancholy and reflective as the psalmist contemplates the brevity of life. The rhythm may seem a little disjointed as well. Typically, in the Hebrew poetry of the Old Testament, the lines are dyadic (the verse consists of two parallel lines) which promotes balance and symmetry. However, this psalm is composed of triadic verses which brings a sense of dissonance when reading or reciting it. The typeset of most English translations reflect this structure (check your Bible in verses 2 – 6 to see if the line structure is three verses two).

The psalm reverts to the dyadic structure for verse 7 - 10, thereby drawing focus to those lines (verse 7 is yet another great theological question, along with an inspirational declaration of hope in G-d). The triadic structure returns in verses 11-12. Once again, we see how the psalm’s structure supports the theology: reflecting on how short life is brings tension and dissonance.

The psalmist’s reflections cause him to remember his sin, and as we read in yesterday’s psalm, we see the writer confessing his transgression and seeking salvation from G-d. (v. 8)

Maybe you have read Ecclesiastes or are familiar with its themes. You will note a striking resemblance of tone between that text and our psalm today. The psalmist groans in v. 4, “Show me, O LORD, my life’s end and the number of my days; let me know how fleeting is my life. He then asks, “What, LORD, do we look for? What can we count on? (v. 7). And we recognize yet another great question of the Bible, the book that asks so many questions (and remember, the theological gold is always in the questions!)

Yes, pondering the brevity of life is somber business. And, so, what is our conclusion? How do we answer that question?

The answer is found in Ecclesiastes 12: 13 which says “Now all has been heard; here is the conclusion of the matter. Fear God and keep His commandments, for this is the whole duty of man.”

In the brevity of life, which can be so sobering and melancholy, we must do what we always should do: the next right/just thing … the duty of an obedient believer. We have that opportunity and privilege every day.

Which brings us to the answer to our trivia question: TODAY is the most important day in Jewish history (and Christian history save for the day Yeshua conquered death). TODAY we have the opportunity to be faithful to G-d’s commandments and be a witness and testimony to all that is good about G-d and His grace and mercy towards us.

The great Rabbi Maimonides from the Middle Ages had a saying he called One Mitzvah (an act or a deed). He said, “Each person should see himself as though the entire world were held in balance and with a single mitzvah, he/she could tip the scale.”

Considering the shortness of our lives, go do a mitzvah today, and make it the greatest day of your life.

Shalom שָׁלוֹם,

DWach

By now, you know my fascination with the psalm superscripts. Today’s psalm includes an interesting one. The NIV translates/interprets the superscript as “A Psalm of David. A petition.” If you have a phone Bible app, toggle amongst the NASB, the NRSV, the ESV and some other translations and you will see a wide variety of translations/interpretations of מִזְמ֖וֹר לְדָוִ֣ד לְהַזְכִּֽיר The variation focuses on the word לְהַזְכִּֽיר ‘le-hatz’KIR.’ As mentioned, there is a wide variety of translations/interpretations: petition, memorial, memorial offering, etc. The JPS (Jewish Publication Society) doesn’t even bother to try and translate it! They simply say “A Psalm of David. Lehazkir.”

As we read the text, perhaps a better translation is available. The psalm opens with the writer quite afraid of G-d’s holiness, righteousness, justice and power: “O LORD, do not punish me in wrath; do not chastise me in fury.” (the JPS version will be used in today’s references)

As the psalm progresses, the writer continues to reference his sin and iniquity: “there is no wholeness in my bones because of my sin” (v. 3); “my iniquities have overwhelmed me” (v. 4); “my wounds stink and fester because of my folly” (v. 5) The psalmist proceeds to list what seems like every physical and emotional malady known to humanity; his enemies, of course, are laying traps; even his friends are “standing back from my affliction.” (v. 11) If you are making a connection at this point with the book of Job, then I think you are on the right track. We have yet another example of intertextuality amongst the Biblical texts.

The laundry list of physical and emotional trauma has caused scholars to opine that they should be viewed theologically: sin and transgression have real consequences. At some point, a life led leaning away from G-d will be detrimental to your physical and emotional health as well as having a negative impact on your relationships. The psalmist understands this and therefore confesses to G-d “I confess my iniquity; I am sorry for my sin.” (v. 18)

The only hope we have is to confess before the G-d of grace, mercy and unfailing love. Therefore, I offer you DWach’s translation/interpretation of the superscript: “A David Psalm; A Confession.”

May today be a day of reflection, self-examination, confession and re-dedication to the great G-d of the Universe. Through His sacrificial love, our hope is assured.

Shalom שָׁלוֹם,

DWach

Psalm 37 is yet another acrostic structure that has been masked in translation. It is most definitely a top fiver for me. It is classified as a wisdom psalm, and as you read, you can also imagine it being part of Proverbs, with a bunch of pithy and random do’s and don’ts stitched together. Yet the acrostic structure gives it a foundation upon which several themes can be detected (several of which we have discussed as red threads throughout not just the psalms, but throughout all of Scripture).

Here are some of the themes:

- “Do not fret” (repeated three times, in classic Jewish style) when evil men succeed – rather commit to God, wait patiently, and refrain from anger (v. 5,7, & 8)

- a seven-fold (seven being G-d’s perfect number) active exhortation to be disciplined in your walk with G-d: trust in Him, do good for Him, delight in Him, commit to Him, be still before Him, refrain from anger, and turn from wrath (v. 3 – 9)

- continued interplay between righteousness, justice and peace (numerous verses throughout the text)

- five repetitions of the righteous/just “inheriting the land” (v. 9,11,21, 29, and 34) … also note Jesus quotes Ps. 37:11in the Sermon on the Mount (Mttw 5:5)

- classic Jewish “compare and contrast” between evil doers and righteous doers

- another admonition to wait (hope) “a little while” and we know that in G-d’s time, “a little while” can be a long time

This psalm packs a punch! So how do we sum it up for our exhortation today?

The acrostic systematic structure is the key. The reader of the text (in Hebrew) knows what letter will start the next stanza. Theologically, we also know what the wisdom of the psalmist is exhorting us to do. There are no new concepts here. The repetition through the psalms so far in general, and specifically in this psalm, conditions what our response to salvation from chaos should be. We respond to G-d’s salvation by systematically doing what we concluded yesterday (and the day before) with an extra piece: today, armed with the comfort of G-d’s grace and mercy, go do the next right/just thing, and do it in the name of His unfailing love and bask in the peace of G-d that will accompany it …and then we do it again tomorrow, and the day after and the day after until He calls us home.

I pray that you start/continue that journey today.

Shalom שָׁלוֹם,

DWach

Verse 1 presents another translation/interpretation challenge. Evil/Sin/Transgression seems to be personified, and Evil/Sin/Transgression seems to be speaking to the ungodly. This is a strange construct for the Scriptures, so much so that the NIV totally rejects the personification and puts these words completely onto the lips of the psalmist. Compare the NIV to the ESV and you will see the different interpretations.

Regardless of the translation/interpretation issues that arise, this psalm, which defies categorization (it combines elements of lament, wisdom and hymn of praise), continues to cement the linguistic and theological connection between G-d’s righteousness and G-d’s justice.

It also employs a beautiful “compare and contrast” teaching technique so common in Jewish theological writing between the personified Transgression’s wickedness and deceit and YHWH’s righteousness and justice.

And another of our favorite Hebrew words חַסְדְּ ‘CHE-sed’ gets added to the righteousness/justice mix. The word can be translated as love, lovingkindness, unfailing love. Note the juxtaposition in verses 6 and 7 of righteousness, justice and unfailing love. And remember yesterday’s juxtaposition of righteousness, justice and peace from Psalm 35.

So, we can expand our exhortation from yesterday: Today, armed with the comfort of G-d’s grace and mercy, go do the next right/just thing, and do it in the name of His unfailing love and bask in the peace of G-d that will accompany it.

Godspeed,

DWach

PS … DJ Revonda read my mind on today’s song selection from one of our favorite bands, 3rd Day:

Occasionally, in attempting to bring some theological clarity to the text, my mind drifts. That happened while reading verse 21: “They gape at me and say, “Aha, Aha!” The question I asked myself is, how does one decide to translate such an utterance? The Hebrew phrase is הֶאָ֑ח הֶאָ֑ח and is pronounced ‘hay-YAH, hay-YAH.’ All the major English translations go with “aha, aha.” Eugene Peterson’s The Message goes with “Ha-ha, Ha-ha.” Robert Alter’s translation goes with “Hurrah, Hurrah.” My curiosity was piqued, so I looked at my German Bible and it says “Ha-Ha.” And in French, it is “Ah-Ah.” The lesson of this bunny trail is that translating/interpreting ancient languages is sometimes educated guess work. And that is an important observation if we want to discuss the concept of Biblical inerrancy, which is a huge and controversial topic. I have some opinions, but they aren’t germane to the objectives of this series of devotionals!

It is time to move on to the text!

Psalm 35 is another classic individual lament. We will focus on the recurring theme regarding the strong linguistic connection between righteousness/justice-judgement/peace. We have seen how these show up in the same passages in proximity to each other time and time again.

Verse 24 begins, “Vindicate me in your righteousness, O LORD my God.” The word translated as ‘vindicate’ in the NIV translation is שָׁפְטֵ֣ ‘sh-PHAT.’ Translating/Interpreting שָׁפְטֵ֣ ‘sh-PHAT’ as ‘vindication’ hides that Hebrew word’s primary meaning which is ‘judgement.’ If you are using a different translation, please check the interpretation chosen in this verse. Note the judgement requested by the psalmist is to be enacted in reference to YHWH’s ‘righteousness/justice’ צִ֫דְקִ֥ (tza-DEEK).’

After receiving the positive judgement from YHWH, the psalmist exclaims in verse 27, “May those who delight in my vindication shout for joy and gladness.” In this verse, based on the way the NIV translators/interpreters handled verse 24, you would expect to see the Hebrew word ‘sh-PHAT.’ However, the word translated here as vindication is actually ‘tza-DEEK,’ which we have already noted has the primary meaning of ‘righteousness.’

So, an alternative translation/interpretation would be “May those who delight in my righteousness shout for joy and gladness.” Again, we see the synonymous relationship between these theological concepts.

Verse 27 continues with the result that people will proclaim “The LORD be exalted, He who delights in the well-being of his servant.” This is an interesting translation/interpretation decision by the NIV as the phrase ‘well-being” is another of our favorite Hebrew words שְׁל֣וֹם ‘sha-LOM,’ whose primary meaning is ‘peace.’ Again, please confirm word choice here if you are using a different version.

Let’s bring this word study together: the connection of G-d’s righteousness/justice/peace is a red thread throughout Scripture. Our peace with God, with each other, within ourselves, and with Creation comes only by pursuing G-d’s version of righteousness/justice and NOT by pursuing human justice, which is always subjective.

It is a hard and noble pursuit. We will fail often because we want our version of justice. This is why serving the G-d of grace and mercy is so comforting. He understands our predicament! Today, armed with that comfort, go do the next right/just thing and bask in the peace of G-d that will accompany it.

Shalom שָׁלוֹם,

DWach

Fun fact about Psalm 34: it is the fourth acrostic psalm (each line beginning with a consecutive letter of the Hebrew alphabet) that we have read. EXCEPT there is no line for the ‘vav’ which is the sixth letter of the alphabet! There are very few Hebrew words that start with a ‘vav.’

Fun fact #2 about Psalm 34: the superscript at the beginning is quite lengthy and recounts an event between David and Abimelech. The narrative comes from 1 Samuel 21, except the King’s name is Achish in that text. This is another interesting example of intertextuality (texts within the Bible that seem to be “speaking and commenting” on each other). The questions for today are why was this superscript added for this psalm, why did the psalmist get the name wrong (there is a plausible reason for this), and are the superscripts considered inspired Scripture?

On to the text! The “less is more” strategy that I am attempting to employ for our reflections is frustrating. There is so much to say about Psalm 34, including an attempt to address the questions already posed! Today, I will focus on just two things. First, the psalm starts out as an individual psalm of thanksgiving but quickly morphs into a communal thanksgiving: “Let us exalt His name together.” (v.3) The life of faith is not an individual endeavor. Sure, we each have a personal relationship with G-d. But that relationship should not, and cannot be, in a vacuum. Sometimes I believe that our culture, which emphasizes individuality and personal achievement, devalues the necessity of living our faith out in community: when one is thankful, we all are thankful; when one succeeds, we all succeed; when one suffers, we all suffer; when one sins, it affects every other member of the community. We are better (or worse) together as Rick Warren has so famously opined.

The second comment builds upon the first. In our reflections on Ps. 7 and on Ps. 9 we noticed a strong linguistic connection in Hebrew between righteousness and justice. We referenced Deuteronomy 16:20 which says, “Righteousness (justice), Righteousness (justice) … pursue it.” We noted that achieving G-d’s righteousness/justice is not attainable in this fallen world. There are too many conflicting views on righteousness/justice in human terms. But our job as a faith community is to always pursue G-d’s version of it. Just do the next right/just thing; we intuitively know what that should be.

Our text this morning adds another layer of linguistic connection to that exhortation in Deuteronomy by changing the object of pursuit: “Seek peace (shalom) and pursue it.” (v. 14) The psalm ends with editorial comments about the righteous, thereby cementing a connection. One of our favorite Hebrew words, ‘tza-DEEK’ is now connected to another of our favorite Hebrew words, ‘sha-LOM.’ We are to seek righteousness/justice in a peaceful way, and we are to do it TOGETHER, in community.

This is not an easy task … but you know my mantra: “This gig called Christianity ain’t for the faint of heart.”

Live peacefully today.

Shalom שָׁלוֹם,

DWach

PS … DJ Revonda offers us today an incredible worship song based on Psalm 34 from the famous Brooklyn Tabernacle Choir:

This psalm declares itself to be a new song (v. 3) to be sung by the congregation of YHWH believers. Fittingly then, the predominant metaphor employed by the psalmist uses Creation language and images from Genesis 1 and the worshipers singing this hymn re-orient themselves as a community to a perfected Creation filled with His righteousness and justice and ruled by His steadfast love (v. 4-5).

Having spoken the Creation into being (Genesis 1), YHWH looks down from heaven and sees all of humanity and He watches (Ps. 33: 13-14). In brilliant metaphoric language, in connecting Genesis 1 and Ps. 33: 13-14 a Truth about G-d and His relation to Creation is communicated. In Genesis 1, He transcends all Creation; with one word and one breath … BOOM! Creation comes to be! His power and might are incomprehensible. Yet HE looks down from the heavens watches us! He is intensely interested in us! His world is one of righteousness and justice and full of lovingkindness! He desperately desires relationship with what He has created, and He pursues us relentlessly. Many of you have experienced that relentless pursuit by G-d upon your souls and have submitted to His lovingkindness!

He is transcendent (beyond and superior to Creation) and yet immanent (nearby and personally available) … at the same time!

Such awesomeness demands a response. And the hymn writer lays it out for us in classic Jewish compare/contrast language: you can be like the king who puts his trust in large armies (or by extension, governments or businesses or the secular world); OR … you can put your trust/belief/confession in YHWH and wait/hope in Him (v. 22).

We must make that choice every day. Choose wisely today.

Shalom שָׁלוֹם,

DWach

We start our commentary today on Psalm 32 (another top fiver) in the most logical place, which is Genesis 15. A frustrated Abram (he was not yet Abraham) was lamenting to the LORD that the life YHWH had promised him if Abram would “go, go forth to the land I will show you” (Gen. 12:1) had not yet materialized. Where were the children and where was the blessings of a great nation that G-d had promised Abram? In Genesis 15 YHWH doubles down on His promise; So, Abram believes/trusts in the LORD and “the LORD credited/reckoned it to Abram as righteousness/justice.” (Gen. 15:6) That word credited/reckoned (‘hi-SHAV’) חְשֹׁ֬ב is the same word used in Psalm 32:2, “Happy/blessed is the man whose sin the LORD does not credit/reckon, (‘hi-SHAV’) חְשֹׁ֬ב against him.” I believe we have another example of Biblical inter-textuality! The writer of Psalm 32 is inviting us to explore the story and theological lesson of Genesis 15 and explore G-d’s system of accounting.

I cut my spiritual teeth in the evangelical community four decades ago, and the evangelical mantra then was this: “The God of the Old Testament is a God of wrath; but the God of the New Testament (Jesus) is the God of love.” Over the last 40 years, I have come to believe that this is bad theology. A better theology, coming directly from Scripture is “Jesus Christ (G-d) is the same yesterday and today and forever,” (Hebrews 13:8) which means G-d has always been a God of grace and mercy, crediting/reckoning to us righteousness/justice because we believe in His promises for our lives and because we acknowledge our sinful and chaotic nature

Let’s follow the progression of Psalm 32:

1. Happy/blessed is he whose transgressions are forgiven (v.1) (forgiveness first!)

2. Happy/blessed is the man whose sin is not credited/reckoned against him (v.2) (grace and mercy)

3. The psalmist acknowledges his sin to the LORD (v.5) (confession)

4. The LORD forgives the guilt of sin (v.5) (righteousness/justification in the presence G-d)

The progression (AFTER forgiveness) continues in Psalm 32 with three actions by YHWH: I will instruct you; I will teach you; I will counsel you. (v.8)

This sequence mirrors that of another story in the Torah … the Exodus story: G-d liberates Israel from Egyptian bondage and delivers them to the other side of the Red Sea, free and redeemed (though they did nothing to earn that freedom other than believing in G-d’s promises like Abram did). Afterwards, they receive Torah (guidance, instruction, teaching, counsel). The sequence is freedom and forgiveness, receipt of instruction/counsel, then obedience to that instruction. The obedience is a response to, not a prerequisite for, forgiveness.

Psalm 32 ends with the psalmist concluding what is now obvious: YHWH’s love/lovingkindness, His ‘CHE-sed’ (חֶ֝֗סֶד) is unfailing. The God of the Old Testament is the G-d of love, mercy and grace. Psalm 32 is Exhibit A in demonstrating that. He desperately desires to forgive us if we would simply confess our sinfulness, lean into His lovingkindness, believe in His promises, and respond by obeying His instruction and guidance.

Lean in today to your belief in the promises of YHWH and live like you are forgiven.

Shalom שָׁלוֹם,

DWach

But today is the day! As we begin the Lenten season, I am taking the opportunity to re-commit my spirit to communing with G-d daily. And part of that commitment is to write/record consistently.

Today’s topic centers on sanctification and the “methods,” the “disciplines,” that lead to continued spiritual formation with a specific focus on the extended fasting discipline known as Lent.

For those who prefer written content, I ask for your understanding today. I really do have to get to some yardwork on this beautiful Saturday. So, below please find the summary of my podcast as generated by my recording software.

Summary

This conversation explores the historical and spiritual significance of fasting in both Judaism and Christianity, particularly focusing on the practice of Lent. David A. Wachter Jr. discusses the origins of fasting, its biblical roots, and how it has been integrated into Christian tradition, especially following the Council of Nicaea. He emphasizes the importance of the 40-day fast leading up to Easter and encourages listeners to consider their own practices of fasting and almsgiving during this period.

Takeaways

* Fasting has deep roots in both Jewish and Christian traditions.

* The Council of Nicaea played a significant role in normalizing Lent.

* The number 40 symbolizes important tests and trials in the Bible.

* Jesus' temptation in the desert highlights the struggle with temptation.

* Lent is often misunderstood as solely a Catholic practice.

* Fasting can enhance one's spiritual connection with God.

* Almsgiving is an important aspect of the Lenten season.

* Many non-Catholic denominations have moved away from traditional practices.

* Spiritual disciplines should be maintained consistently.

“Father, into your hands I commend my Spirit.” These are some of Jesus’s last words as he died on the cross, praying from Psalm 31:5 (confer with our discussion on Psalm 22, the other psalm that Jesus prayed as he died). Remember the rabbinic mantra that we discussed with Psalm 22: learn the text, live the text, teach the text, pray the text, die the text. As disciples of Rabbi Yeshua, it is our mandate to do the same because we want to be like our rabbi. My hope in executing this ‘Psalm a Day Keeps Satan Away’ devotional exercise is that by participating, each of you will learn, live, teach, pray, and one day (way in the future) die the text better than you did beforehand.

If you can learn, live, teach, pray and one day (way in the future) die the text, you will be rabbis! But rabbis need disciples! Rabbi Akiva, one of the greatest rabbis in Jewish history, said, “No one should ever live without a rabbi or die without disciples.” As an historic aside, Rabbi Akiva, who participated in the Bar Kokhba Revolt from 132-135 CE, was flayed alive by Roman authorities. His final words while dying were the Shema:

שְׁמַ֖ע יִשְׂרָאֵ֑ל יְהוָ֥ה אֱלֹהֵ֖ינוּ יְהוָ֥ה׀ אֶחָֽד׃ וְאָ֣הַבְתָּ֔ אֵ֖ת יְהוָ֣ה אֱלֹהֶ֑יךָ בְּכָל־לְבָבְךָ֥ וּבְכָל־נַפְשְׁךָ֖ וּבְכָל־מְאֹדֶֽךָ

“Shema Israel: Adonai Elohenu, Adonai Echad; ve’eHAVtah et Adonai Elo-eh-kah; b-KOHL le-VAV-kah, ooh v-KOHL naph-sh-KAH, ooh v-KOHL meh-o-DAY-kah.”

“Hear, O Israel, the LORD our God, the LORD is One; Love the Lord your God with all of your heart, soul and strength.” (Deut. 6:4-5)

Your assignment today is two-fold: one, take pen and paper in hand, write down your rabbi or rabbis (the people who have influenced you spiritually), and pray a prayer of thanksgiving for them; two, write down the people who look to you as a rabbi and pray that your influence will be such that your disciples are drawn closer to G-d.

This is our purpose on this earth. We are to be a witness and testimony to all that is good about the G-d of the Universe. We do that best with the small circle of people to whom we interact on a regular basis.

Be strong and courageous today (Psalm 31:24)

Shalom שָׁלוֹם,

DWach

On February 11, 1986, a Ukrainian born Jew named Natan Sharansky stood on the tarmac at Bykovo Airport outside of Moscow. He was about to board a plane that would take him to East Germany where he would be part of a well-publicized prisoner exchange between the then Soviet Union and the West. Sharansky, a dissident of Soviet authoritarianism, had been imprisoned for 9 years in a forced labor prison camp where he spent much time in solitary confinement in a 6-foot square damp basement cell. His one possession was a book of The Psalms that had been given to him by his wife.

His release was being choreographed by the Soviets for maximum propaganda purposes, but Sharansky would have none of it. As he stood on the tarmac just hours from freedom he stopped. He recounts the following in his book Fear No Evil:

“Where’s my Psalm book?”

“You received everything that was permitted.”

I quickly dropped to the snow. “I won’t move until you give me back my Psalm book.” When nothing happened, I laid down in the snow and started shouting, “Give me back my Psalm book!” The photographers were aghast and pointed their cameras to the sky. After a brief consultation the boss gave me the Psalm book.

Finally on the plane, Sharansky did what he had vowed to do as his first act of freedom: he read Psalm 30. “I will exalt you, O LORD, for you lifted me up out of the depths and did not let my enemies rejoice over me …” (v. 1)

Psalm 30 is obviously a thanksgiving psalm, and it is in my top five. There are two comments to make. Verse 6 states, “I will never be shaken.” We read that in Psalm 16, and we will see it again in later psalms. It is a key tenet of our theology. It communicates a tenacity of faith that we must strive to achieve regardless of our circumstances.

And second, the psalm ends with, “O LORD our God, I will give thanks forever.” The word translated/interpreted as ‘thanks’ has a secondary meaning: ‘confession.’ Just as Biblical justice/righteousness are intertwined, so is Biblical thankfulness/confession. There is no thanksgiving to G-d without confession.

May you live tenaciously, thankfully and confessionally today.

Godspeed,

DWach

Fun fact about Psalm 29: Scholarly consensus is that the source of this psalm is a Canaanite hymn to Ba-al, the storm god of whom much is written about in both the Hebrew Bible and the New Testament. This makes many Christians squeamish: why would the ancient Israelite psalmists use a ‘secular’ song and violate the purity of our belief in the One True God? The reality is that the Scriptures were not inspired and written in a vacuum. G-d place Israel where it was (is) to be a witness and testimony to all the nations. Ancient Israel interacted with those nations regularly. Israel stood (stands) literally at the crossroads of all the ancient trade routes connecting the great empires of antiquity. That was (is) not a coincidence! Using the culture of the day as a bridge to the nations is ordained by G-d. It was (is) Israel’s mission and it is our mission as well.

The psalmist may have borrowed this Canaanite hymn dedicated to Ba-al, but the psalmist makes it clear that Ba-al is not the god of storm! In fact, he is not the god of anything! The psalmist proclaims who the G-d of storm is … it is YHWH, the LORD G-d Almighty, who, with HIS voice commands the Creation to be.

Three times “Creation” is exhorted to ascribe glory and strength to YHWH. Seven times (G-d’s number symbolizing perfection and completion) the voice of YHWH is glorified, and “Creation” bows down at the enthronement of Him (v. 10).

Our text this morning reminds us of the awesome power and glory of the One True God whom we serve. Its ancient roots remind us of the eternal nature of our calling: to be a witness and testimony to His power and glory. He has put each of us at a “crossroads” where culture meets faith.

Be true to your calling.

Shalom שָׁלוֹם,

DWach

This psalm follows the classic lament structure of complaint/petition, deprecation against enemies, and affirmation/trust in YHWH. How many times have we seen this pattern just in the first 28 psalms?

The psalmist in verse 1 begs G-d to not be silent lest he n(the Psalmist) be “like those who have gone down to the pit.” This implies others have gone down in the pit and as verse 3 says, they have been “dragged away with the wicked.” Who could these others be? A quick word comparison reveals that the Hebrew word translated/interpreted as “pit” in Psalm 28:1 is the same word translated/interpreted as “cistern” in Genesis 37:20. In that passage Joseph was thrown into the ‘bor’ (בֽוֹר) by his brothers and then “dragged away with the wicked” into slavery in Egypt where his plight worsens. He perseveres and ultimately G-d delivers him from oppression.

Perhaps we have another example of intertextuality (a “conversation” between texts within Scripture). The word link causes our spirit to be drawn to Joseph, his stormy relationship with his family, his plight in Egypt, and his ultimate redemption and reconciliation with his family. It is as if the psalmist’s prayer is this: “You are the Holy One, the foundation upon which my whole life is built. But life is tough. Chaos is real. Don’t allow to me what happened to Joseph. Protect me from all the evil doers. Repay them for their deeds(v. 4). But just as Joseph trusted, so I trust you. You heard his cry, and you will hear mine. Yes! You are “my strength and shield” (v.7). You are my fortress (v.8). Continue to bless and carry your people even in adversity (v.9).”

May this be your prayer today.

Godspeed,

DWach

In our reflections we have talked about passages of orientation/re-orientation towards YHWH which affirm our trust and confidence in G-d, and we have talked about passages of disorientation which describe times of trouble and suffering (and these passages often show the psalmist shouting at G-d and shaking his fist at G-d). We have also noted that in the psalms that are categorized as laments (disorientation), the psalm always ends (with one notable exception which we will address in time) with a statement of confidence and trust in G-d.

Psalm 27 is a lament psalm. But it is striking that the declaration of affirmation, trust and confidence (v.1-6) comes BEFORE the complaint (v.7-12). Is this purposeful or coincidental? Most scholars think this psalm was originally two distinct literary pieces stitched together. Thus, it is a purposeful positioning. But why?

Here is my take: a life of orientation/re-orientation towards G-d doesn’t guarantee a life free of difficulty and suffering. Remember, this “gig” called Christianity ain’t for the faint of heart! A person who has been through trials and tribulations and comes out the other side leaning into G-d is able to answer the theological question of verse 1: “If G-d is my light and salvation, whom shall I fear?” Through experience, we know before the next trial, that G-d is with us!

So, when the storm comes once again, we are ready for it. We have been tempered by previous fires. We have spent time in the house of YHWH seeking to gaze upon the beauty of His face (v.4), we have sought the community of faith, we have been disciplined through daily contemplation of His Word. Only then can we ask and answer the question, “The LORD is the stronghold of my life – of whom shall I be afraid?” (v.2)

The psalm ends in v. 14 with “be strong and courageous,” a final declaration of confidence and an admonition to the community. In Hebrew the admonition used here is חֲ֭זַק וְיַאֲמֵ֣ץ ‘kha-ZAHK ve’e-MATZ.’ It occurs here and at the beginning of the book of Joshua (1:6-9): three times G-d implores Joshua and the Israel people to brace for the coming storm as they enter the Promised Land. It has become a Jewish “battle cry.” Every sabbath, as Jewish people leave worship, they exhort to each other, “kha-ZAHK ve’e-MATZ.”

I exhort you today … be strong and courageous!

Shalom שָׁלוֹם,

DWach

PS … DJ Revonda offers this really worshipful Shane and Shane rendition of Psalm 27:

Psalm 26 gives us our first opportunity to circle back to a question that I raised in our Psalm 15 reflection: what is the difference between being blameless and being sinless? The Hebrew Bible (what we call the Old Testament) speaks of many blameless people (i.e., Job and Noah), but no one that I recall who was sinless.

Today’s psalm is a lament. The psalmist needs vindication from YHWH because he has led a blameless life (v.1). He repeats that lament in at the end of the psalm: “But I lead a blameless life; redeem me and be merciful to me.” (v.11)

I asked all Psalm-a-Dayers on the 15th to offer opinions regarding the difference between being blameless and being sinless. Here are some of our community’s comments:

“Blameless means that I did not create harm to someone else, the earth, nature, etc. It can be physical harm or emotional harm. Sinless means that I have not sinned, which is not possible! Sin is actually breaking the commandments of G-d and his Son. Harm may not be done to anyone but wrong is wrong.”

“I think the difference of being blameless and sinless rests in the posture of the heart. While all sins are forgiven for Christians through salvation (past, present, and future), the sinner could still be living a life apart from God … [and therefore is not blameless]”

“Job was blameless because of his situation, not because of his actions. Noah was blameless in the eyes of others … [that is not really related to being sinless in God’s eyes]”

These are helpful comments! Thank you. So, does being blameless keep us from suffering? Apparently not! From a human perspective the psalmist in Psalm 26 seems to have been wronged and harmed. He has appealed to YHWH and is seeking G-d’s form of justice/righteousness be applied to his situation rather than Humanity’s form of justice/righteousness.

And that is our human predicament when bad things happen to blameless people. Our response when we find ourselves in a state of harm and disorientation must be a re-orientation towards the One whose justice/righteousness reigns supreme and is superior to our human justice/righteousness. We cannot always understand it, but we must submit to it.

And that’s why lament psalms always (with one exception – we will get to that Psalm later) end with an affirmation and trust in G-d: “My feet stand on level ground; in the great assembly I will praise the LORD.” (v. 12)

If you feel blameless but wronged today, remember (and act in response) to the level ground of Yeshua.

Shalom שָׁלוֹם,

DWach

Psalm 25 - The ACT of Remembering

Today is a good day for another lesson in Hebrew. Psalm 25 is our first example of an acrostic psalm (each line starts with a consecutive letter of the Hebrew alphabet – in English, it would be line 1 starts with “A,” line 2 starts with “B” and so on). Sadly, that structure is lost in most translation/interpretations. I have attached a picture from my Hebrew bible so that you can visualize the psalm in its original language (except there are no chapters and verses in the original manuscripts) and so that you can see the purposeful use of the alphabet. The picture also shows that Hebrew is read from right to left. Therefore, the beginning of any book in Hebrew is the end of the book for us! In the picture, Psalm 25 starts at the bottom of the right-hand page and continues on the top of the left-hand page.

The acrostic gives structure to the theology of text. The psalm is a combination of petitions to YHWH seeking forgiveness and deliverance, and expressions of trust in YHWH’s faithfulness, mercy and integrity to save the psalmist. The acrostic structure reinforces the faithfulness, mercy and integrity of YHWH.

And since we are doing a Hebrew lesson today, I want to direct your attention to verses 6 and 7 where the psalmist petitions YHWH three times “to remember.” The Hebrew word is ‘ze-KHAR’ ( זְכֹר ) and is in my top five favorite Hebrew words. We are Western thinkers and words like ‘remember’ or ‘forget’ or ‘hear’ are cerebral “passive” verbs. The “action” takes place in our heads. But the Bible was written by Jews (Easterners) and their concept of ‘remember,’ ‘forget,’ or ‘hear’ always has an “AND” attached to it. The AND is an additional action associated with the passive verb.

So, when the petitioner asks G-d to remember (by the way, how can G-d forget us?), the petitioner is really asking G-d to remember AND act. There are many examples of this concept in the Bible, i.e.: G-d remembers Noah (and acts) after the flood (Genesis 8:1); G-d remembers His covenant with Abraham (and acts) when His people cried out in bondage in Egypt (Exodus 2:24) – we explored that story in yesterday’s Psalm 24 reflection.

As we continue our journey through the psalms, we will keep a sharp eye out on places where our Western lens limits the fullness and power of the text. In the meantime, today as you “remember” G-d, what positive action for Him will you take to complete the remembering? Your action of “remembering” Him will be a witness and testimony to all that is good about a relationship with Him.

Shalom שָׁלוֹם,

DWach

Imagine being a Jewish slave in ancient Egypt, arguably the greatest empire ever to exist. You and your people work tirelessly to build great monuments to the gods of the empire like the Edfu temple in the attached picture (notice the height of the gate, which was built to accommodate the greatness of Horus, the Egyptian “protector god” of Pharaoh). You cry out to the unseen Creator of the Universe, the One True G-d, the One who was and is and is to come. You and your people cry out for hundreds of years. Every day you are confronted with the vast grandeur of the Egyptian empire and its gods. It is in your face.

Then, one day, G-d sends a deliverer … a messiah … and everything changes! He (G-d) remembers His people and acts in a mighty way. The Egyptian gods are vanquished! You and your people are free! And so, you sing, “Lift up your heads, O you gates! Be lifted up, you ancient doors, that the King of Glory may come in. Who is the King of Glory? YHWH strong and mighty!” (Psalm 24:7)

Sorry Egypt. Sorry Pharoah. Your gates aren’t tall enough to accommodate the King of Glory! And he is OUR God!

I should stop there … it is a powerful message. But there is more to say. We see in verse 3 a couple of those pesky theological questions: “Who can ascend YHWH’s holy hill and stand in His holy place?” And unlike what we have read before, G-d gives an answer: “he who has clean hands and a pure heart AND who does not lift up his soul to an idol or swear by what is false.” (v. 4).

In our “Egypt,” can we resist the temptation to succumb to the falseness of other gods? Can we wait upon YHWH until he “remembers” us?

Godspeed,

DWach

PS … DJ Revonda has selected one of our top five favorite songs from Aaron Shust and Joshua Aaron based on the words of Psalm 24:

Close your eyes and create a mind picture of the iconic opening verse of Psalm 23: “The LORD is my shepherd; I shall not want. He makes me lie down in green pastures.” Bask in the vision that you have created internally in your spirit. How would you describe that painting to someone?

Having grown up in a very rural area replete with acres upon acres of beautiful pastureland and hay fields, my description would focus on the “greenness” and tranquility of my homeland and would be supplemented by the next verse with a slowly meandering creek so common to my area (the “quiet waters” where YHWH leads me).

Then I went to Israel for the first time and visited the desert. And now my mind picture (along with my interpretation of this psalm) has changed dramatically. “Green pastures” in Israel aren’t green! And they aren’t grassy! Look at the attached picture that we took in the desert near Arad back in 2009 of a shepherdess and her flock.

The desert is Israel’s primary pastureland. Arable farmland is too valuable for raising crops. Using it to feed livestock (except after harvest) is not economically smart. You may be wondering if those sheep in the picture are special “rock eating” sheep. They are not! During the cool evenings, moisture from the Mediterranean Sea wafts across the desert providing just enough moisture for small grass shoots to poke through the ground. There are also small weeds that can survive the harsh conditions, especially around the scattered water sources that emanate from the ground or pool in the wadis after a flood (read more on that below). It is upon these meager rations that the sheep, under the navigational guidance of a shepherd (or shepherdess), are able to exist.

Think how this changes the meaning of Psalm 23. G-d does not promise us luxurious pastures of alfalfa and rations aplenty. He promises us just enough to get us not through the day, but only through to the next moment. And we, like the sheep, are TOTALLY reliant on the shepherd to lead us to that moment-by-moment source of life. And our shepherd is, of course, none other than Yeshua!

And those “quiet waters?” They are the vestiges of sudden deadly desert floods that cascade unannounced through the valleys, those valleys of the shadow of death. The water from those floods cascade miles and miles from the hilltops near Jerusalem after storms during the rainy season down through the canyons until they reach the Salt Sea. Every year people die in the desert from these floods. It’s hard to imagine people drowning in the desert, but it happens in Israel!

Thus, the shepherd must be on alert and knowledgeable about these floods to keep her flock safe. Again, my view has radically changed. Still waters were once dangerous and the area where the waters settle is still dangerous. It is best not to linger long lest the next flood arrives, and you are unprepared. It is best to follow the lead of your shepherd!

There is so much more to proclaim regarding Psalm 23. But I honor my commitment to avoid term papers!

Shalom שָׁלוֹם,

DWach

PS … note the shepherdess in the attached photo; she was no more than 12 years old; we watched her for an hour as she “sang” to her flock, and they followed her from the watering hole at the bottom of the valley up over the top of the ridge behind her; considering Psalm 23, it was one of the most moving experiences of my life.

PSS … DJ Revonda has dialed up two Psalm 23 songs, radically different in approach: one from the Brooklyn Tabernacle Choir and one from MIQEDEM, one of our favorite Messianic Jewish Contemporary Music Bands. You will note that the second one is in HEBREW (practice time for those who have asked for it!):

And Die the Text

The core of Jewish religious life centers on “the text” (the Hebrew Bible – what Christians call the Old Testament) and on the Rabbi-Disciple relationship. Disciples dedicate their lives to knowing G-d better and deeper and they do so by following a rabbi, “sitting at his (or her) feet” as the rabbi expounds upon the text. Knowing the text is an all-consuming endeavor. For the rabbi, the mantra goes like this: “learn the text; live the text; teach the text; pray the text; die the text.”

The opening lines of Psalm 22 may sound hauntingly familiar to you. In Matthew and Mark’s Gospel narratives, they record Jesus quoting Psalm 22:1as He died on the Cross, “My God, My God why have you forsaken me”? Jesus (Yeshua), the greatest rabbi to ever live, was dying the way a righteous rabbi should: he was reciting the text. Luke also records Jesus quoting the Psalms while on the Cross: “Father, into your hands I commit my spirit.” (Ps. 31:5) And as He breathed His last in John’s account, Jesus seems to have the last words of Psalm 22 on His lips. He exclaims, “It is finished.” Psalm 22 ends with “for he has done it.”

It seems clear that this lament psalm has prophetic meaning. In their accounts of the Crucifixion, all four gospel writers allude to the metaphors of suffering and humiliation that are present in Psalm 22. Thus, it should not come as a surprise that this psalm is cherished by so many Christians.

But interestingly, it is not as revered in Judaism. They have not interpreted it in messianic terms, though this interpretation seems obvious. Rather, they view it as David’s lament over the future exile of Israel in Babylon or as a lament associated with the book of Esther where Haman threatens to exterminate the Jews (and thus, it is a custom to read Psalm 22 during Purim, the Jewish holiday commemorating Esther’s heroics during that event). It saddens me that our Jewish brothers and sisters have yet to recognize Jesus (Yeshua) as Messiah. My prayer is that one day, they will.

In the meantime, might I suggest this morning that we, who have trusted in Yeshua as our rabbi, follow His lead: learn the text, live the text, teach the text, pray the text, and one day … many years from now, die the text.

Shalom שָׁלוֹם,

DWach

Psalm 21 must be read in conjunction with Psalm 20 (another small “mini-series”). We recognize the same superscript from Psalm 20 in this Psalm. We have the same translation issue regarding whether the psalm is ‘of David’ or ‘for/to David.’ We noted that Psalm 20 is a prayer asking for the king to be blessed before going into battle (and we made the bridge to the battles in our realities that each of us fight every day); Psalm 21 seems to be a ‘post battle’ prayer of exultation: the king has been victorious over Israel’s enemies. Twice the psalmist recognized the rich and eternal blessings bestowed on the king by YHWH (v.3,6). In Psalm 20, the psalmist asks that YHWH give the king the desire of his (the king’s) heart (Ps. 20:4) and in Psalm 21, the psalmist notes that YHWH has done so (v.2). And in both psalms, it is the saving power of YHWH’s right hand that accomplishes the victory.

This is the third ‘royal psalm’ to date (Psalm 2 is the other one) with several more to come. The idea of separation of church and state is non-existent in ancient Israel. The expectation that the king be G-d’s hands and feet on earth as a leader is clear. As the king’s obedience to Torah and trust in YHWH goes, so goes the fate of Israel.

And the theological message to Israel was/is the same: the people’s obedience to Torah and their trust in YHWH was the best way to support the king. And likewise, for us: our response to the blessings G-d gives us is to trust and obey. Only then can we be a witness and testimony to all that is good about G-d.

Godspeed,

DWach

Psalm 20 is categorized as a Royal Psalm (meaning that it is directed to the King of Israel). It is clearly a prayer of blessing, dedicated to a non-identified king who is ready to go off into battle to face Israel’s enemies. The superscript reads in every translation “For the leader; a psalm of David.” But given that David was the king who often went to battle and remembering the ambiguity of translating the preposition ‘le,’ it seems more appropriate to render the superscript as a “psalm for (to) David.” Oh, those pesky prepositions!

Psalm 20 is read/recited daily near the conclusion of weekday morning worship services in the Jewish liturgical/worship system.

While we may not be facing enemies in the same way that David did back in Biblical times, we all face “enemies” daily. In our modern context, this prayer of blessing makes for a great reminder that “YHWH saves His anointed … with the saving power of His right hand.” (v. 6)

Godspeed,

DWach

Psalm 19 is in my top five. Its style and structure create a theological statement that is awesome and inspiring to me. The structure is pretty evident. After a standard superscript “For the leader; of (for/to) David” (remember our preposition discussion from yesterday), we have two interconnected sections: the first is a Creation Hymn (v.1-6) that describes in majestic terms the magnificence of the Creation and the second is a Torah Hymn (v.7-11) that describes in very physical terms the beauty and significance of G-d’s Word (Torah). Each standing on its own provides some of the most beautiful poetry in the Scriptures. But notice the descriptors of Creation in the first section: the heavens “declare” (v.1), day makes “utterance” (v.2), night “speaks out” (v.2), Creation’s “voice” carries its “words to the end of the earth” (v.4). All of these ‘language’ descriptions are typically related to Torah, but here are ascribed to Creation.

Conversely, in the Torah hymn, Torah is described in physical “Creation” terms. His commands are “radiant, giving light to the eyes” (v.8); His ordinances are more precious than gold” (v.10); and they are “sweeter than honey” (v.10).

The reversal of descriptors provides our theology for today: G-d’s Creation and His Word are inextricably linked. They are awesome beyond description! One doesn’t work or even exist without the other.

And after this theological revelation is recognized by the psalmist, he realizes his imperfection in the face of G-d’s Creation and Word and falls to his knees in a prayer of self-petition and request for forgiveness (v.12-14).

May this psalm have the same effect on you!

Shalom שָׁלוֹם,

DWach

PS … We haven’t linked to a musical rendition of the psalms for a while; DJ Revonda offers the following Psalm 19 song produced by one of our favorite worship bands: Sons of Korah.

The superscript informs us that the psalm is “For the director (of music); of David the servant of the LORD.” Here is that text in Hebrew: לַמְנַצֵּ֤חַ׀ לְעֶ֥בֶד יְהוָ֗ה לְדָ֫וִ֥ד

Noteworthy is the preposition לְ (and its variant לַ)

Hebrew is read and written right to left. See if you can find the first and last uses of לְ and לַ. The first appearance of “li” is translated ‘for.’ The last “li” is attached to David’s name לְדָ֫וִ֥ד and is translated ‘of.’ Both translations are correct. How do we know when to translate ‘li’ as ‘for’, as ‘of’ or as its third sense, ‘to’? And is this important? It could be, because many superscripts include לְדָ֫וִ֥ד Are we to translate that as ‘for/to David’ (as in to honor him) or ‘of David’ (as in he wrote the text). I mention this because authorship of many psalms is traditionally attributed to David. A lot of modern scholars and theologians question that, partly from the linguistic vagary explained above. And just like yesterday’s psalm, we can see legitimate variations in how a passage is translated/interpreted. I like Robert Alter’s standard translation/interpretation best: “A David Psalm.”

Fun Fact about Psalm 18: most scholars consider this great psalm of thanksgiving to be one of the oldest in the psalter. Why? First, the text ‘feels’ primitive with the descriptions of what seems like a ‘warrior’ God riding in with the primal storm to rescue the righteous and blameless faithful one. Second, after reading this psalm (one of the longest in the psalter), compare it to II Samuel 22. The texts are virtually identical and exhibit the same Hebrew ancient linguistic style that could date back to Samuel’s time (approximately 1000 BCE).

With the II Samuel 22 comparison, we recognize another example of the Bible “conversing within itself,” a trait known as inter-textuality. We also observe in this psalm examples of other noteworthy topics that we have already discussed: the interplay of righteousness/justice/blamelessness/sin (see v.20-26) and an additional set of rhetorical theological questions: “Who is God besides the LORD? And who is the Rock except our God?” (v. 31)

And finally, to all our former students from Refuge/Embrace Student Ministry who are part of the Psalm A Day Keeps Satan Away community: this is the perfect opportunity to recite Ps. 18:2, as we did every Wednesday night for many, many years: “The LORD is my rock, my fortress, my deliverer; my God is my rock in whom I take refuge; he is my shield and the horn of my salvation; my stronghold.”

If you can’t do it, then drop and give me ten!

Godspeed,

DWach

We have our first translation decision right in verse one. One of our favorite Hebrew words, צֶ֗דֶק ‘tza-DEEK’ appears. Remember from Psalms 7 and 9 that the primary translation is ‘righteous,’ or ‘righteous one.’ The secondary meaning is ‘just/justice or just one.’ The word appears again in the last verse (v.15). In Hebrew, this inclusio (the bookend use of a word or phrase at the beginning and end of a passage) frames the text and gives it an overriding theological theme and structure. Your challenge is to review several translations, note the revision date of the translation you are using, and see if the inclusio is evident or is “lost in translation.”

The second translation exercise focuses on verse 8. The psalmist prays that G-d would “guard me as the apple of your eye.” Virtually every translation tends to this rendition. It is an expression that you likely have heard before. It appears in three other places in the Old Testament: Deuteronomy 32:10; Proverbs 7:2; Lamentations 2:18 (with one possible additional variation in Zechariah 2:8) It refers to someone who is cherished above all other things. In the Biblical context, “the apple of His eye” always refers to US, G-d’s faithful followers!

The Hebrew expression in these verses for “apple of the [His] eye” is 'iysh-OWN ‘AY-in (אישון עין). However, the Hebrew word for “apple” is ‘ta-poo-AH’ (תפוח עץ) and DOES NOT appear in the original Hebrew text in this or the other passages! The obvious question is this: almost every English version introduces “apple of the [His] eye” into the translation … buy why? The literal translation of the Hebrew expression is “dark part of the [His] eye” or possibly even “little man of the [His] eye” (given that ‘iysh’ is the Hebrew word for man, and 'iysh-OWN’ is possibly a diminutive formation). Apples are nowhere to be found!

It seems that in the late 1500’s, William Shakespeare first referred to the eye’s pupil as being an apple in his play A Midsummer Night’s Dream. Apparently, this metaphor quickly became popular, and it found its way into the King James Version (1611) of Psalm 17:8 (and the other verses). This beautiful expression has become so ingrained in English culture that I believe modern translators felt it best to stay with the KJV translation/interpretation. This passage highlights the difficulties in translating ancient texts. As a translator, does one just translate a text literally word for word, or do you try to interpret it for modern times?

What is NOT lost in the inclusio style Psalm 17 is the focal point of verse 8: “[God], keep your eye on me.” (The Message, as translated by Eugene Peterson – the only translator I could find who didn’t reference apples!). May we join the psalmist today in that prayer as we seek His righteousness/justice in our daily living.

Godspeed,

DWach

In our Psalm 1 discussion, I mentioned that the first two psalms lay out a quasi-thematic outline for the psalter. Psalm 1 describes the benefits of a life lived according to Torah (the law/instruction/guidance/education of G-d’s Word); Psalm 2 mandates that we, the representatives of G-d in an often-hostile world, be a witness and testimony to all that is good about Him.

Beyond this quasi-introduction, scholars have tried in vain to detect a literary structure encompassing the complete psalter that would support the theological themes described above. If there were such a structure, it has been lost in transmission.

However, there are “mini structures” within the Psalms that seem purposeful. The triad of Psalms 14, 15, and 16 seems to be one of them. Psalm 14 decries the foolishness of living a life without G-d (the antithesis of Psalm 1). Psalm 15 promotes the virtues of a life lived oriented to G-d in obedience to Him (the mandate of Psalm 2 enacted). And Psalm 16 reflects the result of such an oriented life: trust and peace. “I am ever mindful of YHWH’s presence; He is at my right hand; I will not be shaken.” (v.8) “My body will rest securely.” (v. 9)

Those are good thoughts for the day. We will not and cannot be shaken when we orient our life towards G-d! And surely, we can rest securely!

Shalom שָׁלוֹם,

DWach

Yesterday’s Psalm 14 starts out mocking “the fool” whose deeds are corrupt. YHWH searches the planet for anyone seeking G-d (Ps. 14:2). And the psalm ends with an exclamation of desire that salvation “would come out of Zion” (the Holy Hill that is Jerusalem).

And what is the first verse of Psalm 15? A pair of questions (remember, the theology is always in the questions) in reference to YHWH’s Holy Hill, His Temple in Jerusalem. Who can enter the Temple? Who can live on His Holy Hill? The “conversation” started in Psalm 14 continues.

This is a Temple psalm and a psalm of instruction comparing and contrasting “the fool” of Psalm 14 with the blameless one “who does what is righteous” in Psalm 15:2 (and therefore, is able to enter the Temple). We have already introduced and discussed a recurring Biblical theme: the juxtaposition of human righteousness/justice with G-d’s righteousness/justice. This short psalm explains in detail what G-d’s righteousness/justice is and the requirements for entering the Temple and into His presence.

There is nothing in the list of attributes that surprises us. Intuitively, I think we mostly understand “the requirements” to be in G-d’s presence. The list is quite long! There are eleven items! The art and science of life is to somehow achieve live out the characteristics of G-d’s righteousness/justice. But we know the truth: we can’t achieve the requirements all of the time … or even some of the time!

It may surprise you, and it may be counter to what you have been taught about Judaism and the Old Testament, but the writers of the texts, the true believers in YHWH back in Biblical times, knew they couldn’t righteously stand in G-d’s presence either. There was no such belief that a life could be sinless. Blameless, yes. But sinless, no. Hence the cry at the end of Psalm 14 for the need of salvation out of Zion.

But this raises another question that I have been mulling over for a long time: what is the difference between being blameless and being sinless? The Old Testament speaks of many blameless people (i.e., Job), but no one that I recall who was sinless. I would love some feedback on your answers to that question.

Of course, as believers in Yeshua, we know that the salvation out of Zion ultimately comes through His life, death, and resurrection. The answer to all the theological questions of the Bible (Both Old and New Testaments) point directly to Him. Our “Godly” righteousness/justice isn’t achieved by accomplishing the standards set in Psalm 15; rather, it is achieved by orienting our life in Yeshua, the author and perfector of our faith and the source of our righteousness/justice.

With such an orientation our lives “will never be shaken.” (v. 5)

Godspeed,

DWach

Well, guess what? Psalm 14 is NOT in my top 5 yet! I have been doing this exercise for four years now (it started as a COVID project). My practice when reading and meditating (remember our Hebrew word ‘ha-GAH’?) is to read and meditate with pen in hand; my Bibles are full of notes, underlines, circles, exclamation points, etc.

It strikes me that after four and a half years (9 readings) of daily devotionals in the Psalms, I have jotted not a single word regarding Psalm 14. This bothers me! My scholarly Bible conversation partners have nothing remarkable to say about it either (other than to compare it to Psalm 53 and note that they are virtually word for word the same).*

So, fellow Psalm-a-Dayers, I am hoping that your reading time today speaks to your spirit and that you would be willing to share with me your insights in the comments section of this post. Listen to the podcast for a great reflection on this Psalm.

Godspeed,

DWach

Psalm 13 is in everyone’s top 5. It merits a term paper of commentary despite it being just 6 verses (don’t worry, I will resist the urge!). It exhibits the classic lament psalm structure and clearly conveys the psalmist’s disorientation in his relationship with YHWH. He blasts YHWH with four rhetorical questions blaming G-d for all that is wrong with life (remember, the theology is always in the questions). It is clearly G-d’s fault! Yes, Brothers and Sisters, this psalm gives us permission to blame G-d!

But on it goes! The psalmist DEMANDS YHWH’s action via three direct and strong verbs: look, answer, give light (v. 3). If not for YHWH’s action, the psalmist will: sleep in death, be overcome, and foes will rejoice (again, a three-verb sequence in v. 4).

And then, there is a pivot from disorientation back to orientation. There is a waiting period … an implied pause in the psalm. How long is the wait, the pause? The text, brilliantly in my opinion, doesn’t say. How long must we wait for G-d to answer US and act for US? We already know deep in our soul the answer to that question. “Just a little while longer,” is always YHWH’s answer.

In the meantime, we must strive to reorient our spirit back to YHWH. The psalm gives us the prescription with three verbs (another set of three!) to match what we expect of YHWH: trust, rejoice, sing (vv. 5-6). It is back to the basics! Through trusting, rejoicing, and singing, we affirm and confess what we know to be true.

Godspeed,

DWach

This one should be entitled “Lips, Tongues, and Lies” and seems like it was written exactly for our times. There are so many voices and opinions and words uttered forth with reckless abandon these days. And which one of us has NOT uttered oaths against Facebook, IG, TikTok and all the other media outlets that shout in our face. The psalmist is correct: “Everyone lies to his neighbor; their flattering lips speak with deception.” (v. 2)

The psalmist then quotes his deceitful neighbor (thus providing us with yet another great theological question): “We will triumph with our tongues; we own our lips – WHO IS OUR MASTER?” (v. 4)

And that brings us, through the classic Jewish teaching technique of compare and contrast to the obvious rhetorical answer. Are you going to listen to the voices shouting in your face with deceitful lies? Or … are you going to listen to the voice of the One who whispers Truth in your ear? “The words of YHWH are flawless, like silver refined in a furnace of clay purified seven times.” (v. 6)

You know the right answer! Our master is YHWH!

Shalom שָׁלוֹם,

DWach

As one reads this psalm, it seems disjointed. It doesn’t follow the standard formulaic structure of the laments that we have seen so far. And did you notice? YHWH is referred to in the third person, not the second person. This psalm is like a conversation between two brothers or sisters of the faith; they are talking about YHWH not to Him. And the setting seems to be the temple in Jerusalem, the place of refuge in ancient Israel (v.1, 4) and the place where you would approach YHWH and “see His face.” (v. 7)

The friend urges the psalmist to “take to the hills like a bird” (v. 1, JPS translation) to avoid the wicked one’s arrows. The psalmist in indignant. He is in the safest place in the world, face-to-face with YHWH. This is what the righteous person does (note once again the juxtaposition of righteousness and justice throughout this psalm).

And we see right in the middle of the text, another pointed theological question: “When the foundations are being destroyed, what can the righteous do?” The psalmist has already provided the answer: be face-to-face with YHWH; be in the temple (i.e., church) with your community.

The Church has taken a beating recently, it seems. In reality, the Church has always taken a beating. Despite its flaws, it is the ordained entity used by G-d to spread the Gospel of Jesus Christ. When the foundations of your world are being rocked, don’t take the advice of the psalmist’s friend, and flee to the hills. Rather, be part of a faith community. There is no room for “Lone Ranger” Christianity. It is not sustainable. Rick Warren is correct, “We are better together.” We need each other.

Shalom שָׁלוֹם,

DWach

This psalm could be entitled “Why Do Good Things Happen to Bad People?” and it includes another great question in v. 13: “Why does the wicked man revile God?” If we really dig deep into our souls (and keeping in mind the difference between human and Godly justice that we discussed yesterday), we really want “human” answers to these types of questions! We do our best to be obedient to G-d; we do our best to care for those mentioned in this psalm: the innocent, the victims, the helpless, the fatherless, the afflicted, the oppressed. We grind away day after day. But the “bad guys” always seem to win. It just isn’t fair. Life isn’t fair. We could use some human justice!

And so once again, we shake our fist at G-d in this lament psalm and cry out, “Why, O LORD, do you stand far off? Why do you hide yourself in times of trouble?” (v.1) And we demand that YHWH rise up and do something to the bad guys! Break their arms, the psalmist prays! (v. 15)

As the psalmist (and we) wait and hope for G-d to answer these questions, the psalmist calms down and remembers who is really in charge: “YHWH is King for ever and ever; the nations WILL perish from His hand.” (v.16). Great, you might think. But WHEN exactly will this happen? YHWH’s implied answer, as we have already noted throughout all of Scripture is, “In a little while.”

In the meantime, we continue our journey of obedience. We, who are made “just a little lower than the heavenly beings” and have “been made ruler over the works of (G-d’s) hands” (Psalm 8) have the honor and privilege of being His hands and feet until He returns.

As I wrote yesterday, this is not an easy task. This gig called Christianity ain’t for the faint of heart!

Grind on Brothers and Sisters!

DWach

Our comments on Psalm 9 start at the most logical place, which is, Deuteronomy 16:20. This text says in Hebrew צֶ֥דֶק צֶ֖דֶק תִּרְדֹּ֑ף “tza-DEAK tza-DEAK tor-ah-DEAK.” ‘Tza-DEAK’ should sound familiar to you; we discussed this word in conjunction with Psalm 7. It is the Hebrew word for ‘righteousness’ and alternatively, justice. Most (not all) translations interpret Deuteronomy 16:20 as “Justice, and justice alone shall you pursue.” But you could translate it literally: “Righteousness (justice), righteousness (justice) … pursue it.”

The ancient sages of old pondered this passage. Why, they asked, is the term ‘justice/righteousness’ repeated and why should we just pursue it? Wouldn’t G-d actually want us to “catch” it? After centuries of debate (yes, centuries!), they concluded that justice/righteousness in human terms is often a two-sided coin: what is just/right for your life may conflict with what is just/right for my life; what is just/right for men might not be just/right for women; what is just/right for the poor and needy might not be just/right for the rich; what is just/right for Americans might not be just/right for Africans or Asians; what is just/right for (fill in the blank).

And so, the sages concluded, in human terms we will always be in conflict. Our pursuit then, is not human justice/righteousness, rather G-d’s justice/righteousness. The passage is a clarion call for the faith community to lay aside individual pursuits of justice/righteousness and TOGETHER pursue G-d’s justice/righteousness.

That brings us back to Psalm 9 with eight usages of various forms of justice/judging/righteousness. We serve the God of just and righteous judgement; He remembers and “does not ignore the cry of the afflicted.” (v. 12). In our journey as a faith community, may we do our best to align with His justice/righteousness and not our own.

That is a daily pursuit and not so easy! But we didn’t sign up for easy!

Shalom שָׁלוֹם,

DWach

Finally! Something other than a lament psalm! Psalm 8 is top five on everyone’s list. It is a Creation psalm and another example of the ‘inter-textuality’ of the Scriptures. The links to Genesis 1 and 2 are pretty clear. This psalm also comes to mind in Job’s conversation with his friends in Job 7:17-21.

The psalm utilizes a very tight structure and employs an ‘inclusio’ of praise (the identical phraseology at the beginning and ending of the text – a sort of bookend refrain). There is praise and wonder and awe at what G-d has made! And right in the middle of the text is another great theological question (remember, the Bible, while a book of answers, is also a book that asks theological questions … and lots of them!).

Who are we (humanity) that G-d is mindful of us? (v. 4) The God of the Universe, who spoke the world into being, has “crowned us with glory and honor.” (v. 5) He has put US front and center in His Creation! WE are in a cherished position! WE have a relationship with the Creator of the Universe! That’s the answer to the question! Wow!

But, if we ponder a little longer, we recognize that the connection to Genesis is deeper. We recognize that we have some responsibility with that position and relationship with G-d. As Genesis continues in chapters 3 and 4, we remember that Humanity fumbled. And, if you read the passage from Job, it sounds like he, Job, didn’t want the responsibility that accompanies a relationship with a God who is mindful of us.

As we journey through this life, may we be aware of not only of G-d’s mindfulness of us, but also of our responsibility as “ruler over the works of (His) hands.” (v.6)

Godspeed,

DWach

PS … DJ Revonda offers a great song from one of our favorites, Aaron Schust, based on Psalm 8:

Surprise, surprise! Psalm 7 offers us yet another lament with enemies pursuing the psalmist! Many of the lament elements that we previously discussed are present, including a clarion call for G-d to judge and decree justice according to His righteousness. In fact, there are five references to righteousness (along with one reference to wrath).

And so, we have the first of MANY passages in the psalter that bring together justice and righteousness (vv. 6-11). Bringing together these two terms is a major theme not only in the psalms but in all of Scripture (both Old and New Testaments). Try this experiment as you are reading the Bible: any time you come across the word ‘righteous’ or ‘righteousness,’ check to see if ‘just’ or ‘justice’ or ‘judge’ occurs in the vicinity. I estimate that they are juxtaposed about 80% of the time. The connection is even stronger when we study the Hebrew word צִדְקִ֖ ‘tza-DEAK’ which is usually translated/interpreted as ‘righteousness.’ It’s secondary translation/interpretation? … ‘justice’!

That should cause us to ponder a bit. What exactly is ‘righteousness/justice’ from G-d’s viewpoint? How do we stack up to His standard in our daily walk? How is G-d’s righteousness/justice different from human righteousness/justice? Do they ever intersect? This is another set of questions that we will explore in our journey through the psalms.

Shalom שָׁלוֹם,

DWach

Superscripts are brief informational notes that PRECEDE many of the psalms. Sometimes they deal with historical references (i.e., Ps. 3); sometimes they are instructions for worship (like yesterday’s Ps. 5 and today’s Ps. 6); sometimes they are “by-lines” or “tributes” to an historic figure like King David. Psalm 6, today’s psalm, has a superscript geared towards worship liturgy. The superscript says, “For the director of music. With stringed instruments. According to sheminith. A psalm of David.”

There is much to say about superscripts. We will continue to discuss them in due time. If you see the attached picture, you will observe how most (but not all) English translations deal with the superscripts. Generally, they PRECEDE the first verse; the typeset is a smaller font (perhaps to indicate lesser importance?); however, in Jewish translations like the JPS (Jewish Publication Society), the superscript is the first verse or part of the first verse and utilizes the same font size. These are interesting interpretation decisions for later comment!

Psalm 6: How Long?

Fun fact about Psalm 6: as part of their liturgical worship and prayer routine, this psalm is recited every weekday by Jews as the daily prayer of supplication.

We begin today’s comments in the most logical place to start: by reading Revelation 6:9-10.

You may be asking yourself what a passage from the last book of the New Testament has to do with Psalm 6? The answer is G-d’s “timing.” The scene in Revelation describes an apocalyptic conversation between G-d and “the souls of those who had been slain because of the word of God and the testimony they had maintained.” (Revelation 6:9) These souls ask G-d, “How long, Sovereign Lord, holy and true, until you judge the inhabitants of the earth and avenge our blood?” (Revelation 6:10) G-d’s answer? “Wait a little longer …” (v. 11)

Psalm 6, written at least 600 years earlier than the book of Revelation, asks the same question of God. In verse 3 the writer laments (yes, this is our 4th consecutive lament/complaint psalm), “My soul is in anguish. How long, O LORD, how long?

Each of us has asked, or is asking, that same question. How long must I suffer disease? How long must I suffer depression? How long must I watch my loved one abuse their body with drugs and/or alcohol? How long must I suffer (fill in the blank)?

If we are courageous enough to “shake our fist” at G-d and ask Him that question (like the psalmist does), then G-d WILL engage with you in an honest and true relationship. Does that mean you will receive the answer you want to hear? Probably not. The answer will likely be that of Revelation 6:10: wait a little longer; suffer a little longer.

Our relationship with G-d is a journey, not a destination. As our conversation with The Holy One deepens, and if we stick with it, we will come to the same place the psalmist does: “…the LORD has heard my weeping. The LORD has heard my cry of mercy; the LORD accepts my prayer.” (v. 8-9)

Shalom שָׁלוֹם,

DWach

Psalm 5 is the third consecutive individual lament psalm placed at the beginning of the psalter after the initial two “introductory” psalms. Walter Brueggemann, a notable Old Testament scholar, describes these psalms as songs of “disorientation.” Life isn’t working out the way it is supposed to (especially when you put your faith in YHWH). And so, the psalmist laments/complains to G-d.

Lament psalms exhibit a standard structure: a plea and calling out to YHWH; an expression of a problem causing the disorientation; a petition to YHWH to eliminate the predicament causing the complaint; an exclamation of the motivation as to why G-d should eliminate the complaint; an imprecation and curse against the faith community’s enemies; a sudden pivot to reorientation of the psalmist’s relationship with G-d through praise/confession/affirmation; an assurance that YHWH hears the lament and praise; the psalmist’s vow of loyalty to G-d; a final doxology of praise.

Not every lament psalm utilizes the complete structure. As an exercise, see which elements of the lament structure are employed in Psalm 5.

One final note: we opened a conversation with Psalm 1 regarding translation/interpretation and we used the word ‘ha-GAH’ as an example. In Psalm 1 it is translated typically as ‘to meditate.’ We noted its pronunciation in Hebrew is guttural and sounds like a hungry lion devouring its prey. It is a picture of voraciousness, and I suggested that the mind picture we should have when meditating on the Scriptures should be that of a lion tearing into its meal. In Psalm 5:1, the psalmist asks YHWH to consider his ‘sighing’/’groaning’/’utterance’/’meditation.’ It is the Hebrew word ‘ha-GIG,’ which has the same root as ‘ha-GAH.’ Once again, we see various translators having to choose a suitable English word to use. Which one do you believe best fits the context?

Godspeed,

DWach

PS … as most of you are aware, somewhere in the early stages of our Psalms journey, Revonda “DJ” Miller started to send me worship song links based on the Psalm of the Day; the Hebrew word תהלים ‘te-heh-LIM’ translates into English as Psalms or Songs, and its root word means ‘to praise.’ Therefore, it is not surprising that many cultures throughout the millennia have produced sacred worship music based on the words of the psalms. So, as the Spirit leads, I will link some of the worship songs that DJ Revonda has discovered. Today’s Psalm 5 worship song is an oldie, but goodie that goes back to the 1980’s. I hope it enhances your devotional experience today:

Psalm 4 starts with an aggressive demand from the psalmist that G-d must answer the psalmist’s call and prayer. This aggressiveness seems too harsh for those of us who have been instructed to approach G-d with reverence and respect. But, as elsewhere in the psalms, we see a true and totally transparent relationship between G-d and His people. Of course, we should approach G-d with reverence! But we can also approach Him with the full force of our emotions when we are scared, frustrated, and angry (sometimes even angry with Him). Sometimes, we just don’t feel very reverent and respectful. Sometimes our distress and despair warrants aggressiveness in our relationship with G-d. He wants a true and honest relationship with us. This lament psalm expresses that honesty at the beginning of the text and combines it with an affirmation at the end of the text: YHWH has our back even in times of distress and despair.

This psalm also offers up three great theological questions. We look to the Bible as a book of answers. And it is. But it is also a book of many questions. The theological gold is usually in the questions. Verse 2 asks, “How long, O men, will you turn my glory to shame?” Verse 2 also asks, “How long will you love delusions and seek false gods?” And Verse 6 asks, “Many are asking, ‘Who can show us any good?’”

These are all great questions for the modern world of today. They are also good “self-check” questions for our own personal journeys.

I pray that today, you can be the answer to that third question.

Godspeed,

DWach

After two introductory psalms that set the stage for the rest of the psalter, we get the first of many, many lament psalms. About one-third of the Psalter consists of this genre. In Psalm 3, the psalmist cries out to God about his predicament (enemies that are arrayed against him). The writer demands deliverance by G-d (v. 7) and affirms his belief that his fate is in the hands of the LORD and his deliverance is assured (v. 8). Compare and contrast the size of the forces arrayed against each other: G-d versus “tens of thousands” – it’s not a fair fight – of course the writer’s deliverance by G-d is assured!

Note also that there are imprecations for G-d to smite enemies (v. 7). This is a common structure in the psalms and these curses against our foes make us “moderns” uncomfortable and flies in the face of Jesus’s mandate to love our enemies. We will address this topic as we journey through the psalms together. On the other hand, if we really are true to feelings and emotions, we really would like our enemies to get what they deserve! The psalms do not disappoint in revealing our true desires (whether they are Godly or not).

A final note: in Psalm 3 we see the first of many superscriptions that preface the text. This one says, “A psalm of/about David when he fled from his son Absalom.” The referenced story can be found in II Samuel 15 – 19. This is a great example of an inter-textual “Midrash.” A midrash is a “teaching” based on a Biblical text. So, in this case, the Bible (Psalm 3) is commenting on the Bible! This is an important observation. The Bible is G-d’s faith community having an inspired conversation with itself about G-d and G-d’s relationship with humanity and Creation; that conversation also instructs how G-d wants His community to interact with each other and with those outside the community.

As you face your enemies today, and surely one or two will confront you, recognize that your fight is in G-d’s hands! The fight is not fair!

Godspeed,

DWach

A fun fact to start today’s reflection: Psalm 2 is quoted four times in the New Testament, making it one of the most quoted psalms in those texts.

As we saw in yesterday’s commentary, Psalms 1 and 150 complement each other as bookends to the psalter. Psalm 1 exhorts the reader to a life of obedience to G-d’s law/guidance/education/instruction, which if accomplished, leads to the unadulterated praise of Psalm 150. Psalm 2 and 149 seem to work in conjunction with each other as well, giving the psalter a second level bookend.

Psalms 2 and 149 describe Israel’s position amongst ‘the nations.’ That position is often hostile (current events demonstrate that some things never change). But as representatives of “The One enthroned in heaven” (v. 4), Israel (and we, as a faith community grafted into G-d’s family) has a responsibility to be His witness and testimony in the world. In ancient times, that responsibility was most easily visible and symbolically manifest in Israel’s king. And thus, Psalm 2 seems to be a sort of coronation liturgy for the King and a mandate for him (and by extension, God’s people) to rule and live amongst the nations according to the exhortation of Psalm 1.

It is also a warning to the nations: will you kneel to The Holy One’s authority (as represented on earth by the King of Israel) or will you stand in opposition to Him? The choice is theirs to make. It is our choice as well!

Shalom שָׁלוֹם

DWach