Proclaim Hope Daily | Week 18

Below is a short summary or synopsis of the Bible reading for the day. Use it as a helpful tool to think through the Scripture. There are also some cross references to study other passages of Scripture to highlight or better understand that passage.

This Psalm is divided into 4 portions of praise. Verses 1-4 is a call for all to praise God, specifically instructing them to give God a superior level of worship that would be worthy of His immense goodness and glory. Verses 5-7 are an invitation to come and see what the Lord has done and why He deserves such praise. 8-15, the larger section of passages, elicit praise to God in the midst of trials and testing for it is all for our good. Such a God deserves praise not only because He has tested and purified us, but also because He is capable of doing such. In the final section, 16-20, the psalmist turns the focus on sharing a personal testimony regarding the steadfast love and faithfulness he has experienced with God. As the saying goes, “God is good all the time, and all the time God is good.” Whether we are in times of trial and testing, or experiencing deliverance, God is unchanging and forever faithful to His people.

(Numbers 23:19; Malachi 3:6; Hebrews 13:8; James 1:17; 1 Peter 1:6-7)

There is great power in language, both written and spoken word. Let us remember that the great God and Creator of the heavens spoke this world into existence. His Son, Jesus Christ, is the Word (logos) both told with indelible power throughout Scripture and incarnated into flesh. It was common language that empowered those in Babel. It was the miracle of language that validated the Spirit’s authority and presence for the early church at Pentecost. Words carry and communicate truth, needs and desires, emotions, principles and ideals. It is with words that we communicate to God in prayer. It is with words that we confess sin, words that share the gospel, words that proclaim the inward faith of the heart and soul. Written and spoken words can also blaspheme, deny, lie and deceive. Words can be used by the righteous to construct, or they can also be wielded by the enemy to attack and tear down. Those with godly wisdom will see the value in affirming language with love and truth, while those outside of the Lord will be quick to utilize language for hate and division.

(Genesis 1, 11:6; Psalm 33:9; Matthew 12:36-37, 15:18; John 1:1; Romans 10:10; Ephesians 4:29; Hebrews 11:3)

Haman had deceived king Ahasueras with the wickedness of his heart that flowed from his mouth. This deceit was devised into a written decree that would see all of the Jews across 127 provinces executed. However, God used the words and deeds of Esther and Mordecai to expose Haman, returning the wrath and judgement upon not only his head, but that of his ten sons, as well as at least 75,800 enemies of the Jewish people throughout the same 127 provinces. To memorialize the sovereign work of the Lord through Mordecai and Esther, the Jews instituted the Feast of Purim. Although the feast was named after the evil intentions of the enemy as they casted lots (Pur), the celebration as a feast reminded the people of Esther’s banquets for the king, where they received restoration and redemption.

(Psalm 18:43-48, 30:11; Isaiah 60:14; 2 Thessalonians 1:5-6)

As we become acquainted with Job, we see that he is a man with it all. Job is not only a man of great stature and wealth, but he is also a man of strong faith and integrity. Beyond Job, we are rather quickly introduced to the supreme autonomy of God, meaning his sovereignty. No one or nothing is above the Lord or outside of his control. Through this thread of thought we begin to tackle the difficulties of understanding why and how suffering and evil operates in this world. To comprehend this theme correctly we need to acknowledge from this chapter that God’s will is accomplished in two ways; the Lord either causes or allows. Anything that is good and just is and has to be of God. On the flipside, the Lord maintains his just goodness by simply allowing the bad (not causing it) and then uses that bad to benefit his kingdom and his people for good. God does not cause suffering and evil to befall Job, but in his divine sovereignty, allows it to happen in order to sanctify and purify Job, drawing him even closer through these difficulties. We do however see clearly who the instigator of said suffering and evil is. God is not the source of it, but he works through it for his glory and our benefit.

(Ecclesiastes 7:29; John 8:44; James 1:12-14, 17; 1 John 1:5, 3:8)

Job has engaged in a back and forth dialogue with his three friends (Eliphaz, Bildad, Zophar) in regards to his current state of suffering, of which the three claim is due to sin in Job’s life. While it is true from a biblical standpoint, that sin brings judgement, they are not aware of the spiritual happenings unseen by them. Some suffering is allowed by God for a greater purpose, of which humans are naturally unaware. Job maintains his innocence before his friends and God. This is not to say that Job self-righteously declares he is without sin, but understands that he is in an ongoing relationship with God, marked by obedience and repentance. In this chapter Job cries out to the Lord from his suffering with an open and honest heart, showing us the depth of his faith and personal walk with God. Job is indeed so in-tune with God, he foreshadows the truth of Christ, that one day there will be a Redeemer to vindicate him; One who will judge righteously and mediate between God and man.

(Job 9:32-33; Psalm 19:14; Zechariah 14:4; Galatians 3:13; Ephesians 1:7; 1 Timothy 2:5; Titus 2:14; 1 Peter 1:18-19)

While this is a model example of a godly marriage teeming with commitment, joy, honor, adoration, pleasure, and so on, it is a picture of the relationship regarding Christ (bridegroom) and his Church (bride). Not only is the union here pictured, but the focus is on the consummation of the marriage. The ceremonial wedding events are in the past, all third-parties have dispersed, and now a lifelong, intimate journey of two becoming one commences. Due to the praise being directed towards the bride, we can understand here that Christ has now perfected and purified his bride (the Church) and can now sing of her praises, for she has remained undefiled before their union and is deeply cherished and rewarded.

(Isaiah 62:5; 2 Corinthians 11:2; Ephesians 5:25-27; Revelation 19:6-8, 21:2,9)

Isaiah experiences a divine vision of the Lord on his throne, the ultimate seat of authority, from which Isaiah is commissioned for ministry. The details of the vision, although limited to human language, have tremendous meaning and portray the majesty and overwhelming power concerning the God of the heavens and the earth. Even the angelic creatures in the midst cannot gaze upon the glory of the Lord, covering their faces as they work in service to the King of kings. Isaiah is given the privilege of witnessing the conversations within the celestial realm, particularly the ongoing worship unto the Lord and the charging of those who will be sent on His behalf. Understandably so, Isaiah is overtaken by the purity and holiness of God as it is contrasted by his sinful nature as man. Before Isaiah can be commissioned into the service of the Holy God, he is first cleansed and purified. As R.C Sproul points out, the altar represents the purification by blood which is sacrificed on Isaiah’s behalf and the coal of burning fire is the Holy Spirit directly applied to the sin. Now redeemed and restored, Isaiah is not only able but willing to speak of both the impending righteous judgement of the Lord and the glimmer of hope to be found in Him.

(Numbers 31:23; Malachi 3:2-3; Zechariah 13:9; 2 Corinthians 7:1; 1 John 1:9, 3:3; Revelation 4:1-11)