An Interview with John Piper – Tabletalk

Desiring God: An Interview with John Piper by John Piper | Reformed Theology Articles at Ligonier.org.

The May 2012 Tabletalk again features an interview with a contemporary Reformed/Calvinistic person, and this month the interview is with John Piper, well-known pastor (recently retired) of Bethlehem Baptist Church in Minneapolis, MN. The entire interview is interesting, but one part of it in particular grabbed my attention. It has to do with Piper’s being a slow reader (a “turtle”), something to which I too can relate. You will learn how he turned that “weakness” into a love for poetry – reading it but also writing it.

Here is the pertinent part of the interview; find the rest at the Ligonier link above.

TT: We have heard you say that you read slowly. Is that a disappointment? A hindrance? How do you think about that?

JP: It used to bother me more than it does now. I have tried to stop kicking against this gift of God. The gift of slowness relates to poetry. The fact that hundreds of the pages of God’s inspired Word are devoted to poetry makes me aware that God thinks the sound of language matters.

God has blessed and humbled me with the inability to speed-read. I read about the same speed that I talk. I hear what I read as I read it. Speedreading consultants say that pronouncing the words—even in your head—turns a rabbit reader into a turtle. No use. I’m a turtle.

So I take heart that so much of the Bible is poetry. It is self-evident to me that poetry is not meant to be speedread, but ordinarily read aloud. So now I see that God has forced me to hear. He has forced a slow savoring of the way things are written to be heard as well as seen.

Slowness means I can’t do lots of things other scholars and pastors can do. But when I consider what slowness offers, I give thanks. Consider this observation about what happens when poetry is read aloud and read well by a person who understands it:

Even after almost three millennia of written literature, poetry retains its appeal to the ear as well as to the eye; to hear a poem read aloud by someone who understands it, and who wishes to share that understanding with someone else, can be a crucial experience, instructing the silently reading eye ever thereafter to hear what it is seeing. (John Hollander, ed., Committed to Memory: 100 Best Poems to Memorize, p. 1)

I would recommend that pastors develop the habit of slowing down in their reading when they are reading things that were written with craft and not just as information transmission.

The Need of the Church: Listen to God – W. Robert Godfrey

The Church and Psalm 81 by W. Robert Godfrey | Reformed Theology Articles at Ligonier.org.

Part of my Sunday reading yesterday included this month’s Tabletalk, which is devoted to the theme of the great “Shema”, the introduction to the law found in Deut.6:4-5. Dr.Robert Godfrey tied in nicely to this theme with his article under the rubric “For the Church”. Showing how Psalm 81 (especially v.8b) points us to the same words as the “Shema”, he relates how Psalm 81 speaks to the church’s greatest need at the present hour, and indeed throughout church history: to listen to God. I appreciated this article much, and believe that Godfrey is correct in his estimation of the church’s need. If we ever stop listening to God through His Word, we are done as His church and people.

Here is a portion of the article. You will find all of it at the Ligonier link above.

What does the church most need today? In answering this important but rather general question, Psalm 81 is uniquely important and helpful. This psalm obviously contains beautiful promises and clear directions to help the people of God. But careful study of this psalm will deepen our appreciation of it, increase its value for us, and show us how distinctive it is for helping the church.

As we study psalms, we soon learn that the central verse of a psalm is often significant as a key to its interpretation. The central line of Psalm 81 is the heart of that psalm, as the plaintive cry of God is heard: “O Israel, if you would but listen to me!” (v. 8b). Perhaps this line will resonate more profoundly with the readers of this issue of Tabletalk if we translate it, “O Israel, if you would but hear me!” The center of Psalm 81—indeed the whole psalm—is a reflection on the Shema.

…As the Shema was crucial to the Torah, so it is central to the Psalter and to the Christian life. God’s people must hear His Word, particularly to reject false gods (v. 9) and to walk in His ways (v. 13). They must not follow their own wisdom (v. 12). How sad to contemplate that God might give us what we think is good for us.

The Lord reminds His people that in history He has been the Deliverer and now promises that when we open our mouths in prayer, He will hear us and meet our needs (v. 10). He is the God who preserves and provides for the needs of His own.

The failure of Israel to hear the Word of God was rectified by God’s own Son. Jesus always heard and honored God’s Word. His Father delighted in Him for that reason: “This is my beloved Son, with whom I am well pleased” (Matt. 17:5). Jesus perfectly listened and followed so that His people would have a complete and perfect salvation. The Father continues to call His people to listen, now directing them to the words of His Son: “listen to him” (Matt. 17:5). The salvation and health of the church depend on it continuing to listen to God’s Word.

J.Calvin on Psalm 116: “…The very thought of them (God’s benefits) ought to fill us with admiration.”

For our further meditation on Psalm 116 today, we also post these thoughts of John Calvin on v.12. May they also serve to encourage us to heart-felt thankfulness to the Lord for His great salvation.

12. What shall I render unto Jehovah?

He now exclaims with devout admiration, that the multitude of God’s benefits was greater than he could find language to give expression to the grateful emotions of his heart. The question is emphatic, What shall I render? and imports, that it was not the desire, but the means, of which he was destitute, to enable him to render thanks to God. Acknowledging his inability, he adopts the only means in his power, by extolling the grace of God as highly as he could. “I am exceedingly wishful to discharge my duty, but when I look around me, I find nothing which will prove an adequate recompense.”

…It is much better to make the first clause of the verse a complete sentence, by putting a period after Jehovah. Because, after confessing his incompetency, or rather his having nothing to offer to God as a sufficient compensation for his benefits, he at the same time adds in confirmation of it, that he was laid under such obligations, not by one series of benefits only, but by a variety of innumerable benefits. “There is no benefit on account of which God has not made me a debtor to him, how should I have means of repaying him for them?” All recompense failing him, he has recourse to an expression of thanksgiving as the only return which he knows will be acceptable to God.

David’s example in this instance teaches us not to treat God’s benefits lightly or carelessly, for if we estimate them according to their value, the very thought of them ought to fill us with admiration. There is not one of us who has not God’s benefits heaped upon us. But our pride, which carries us away into extravagant theories, causes us to forget this very doctrine, which ought nevertheless to engage our unremitting attention. And God’s bounty towards us merits the more praise, that he expects no recompense from us, nor can receive any, for he stands in need of nothing, and we are poor and destitute of all things.

 

“Authors on the Line”: The Role of the Psalms in the Life of the Church

The Role of the Psalms in the Life of the Church Authors on the Line – Desiring God.

I have noted here several times before Desiring God‘s “Author’s on the Line” podcast feature. After receiving notices of some of the latest ones, which usually relate to subjects of broad interest to Christians – and Calvinistic ones especially – I thought I would reference this fine program once again. The one I have linked above is from March of this year and involves an interview by Tony Reinke with Gordon Wenham, who has a new book out on the Psalms (see the picture here and the link to it below).

There is a renewed interest in the OT Psalter on the part of the church today, and of course, those of us who have a long tradition of Psalm-singing always have an interest in the OT Psalter. So it might be worth your while to listen to this podcast. Here is the introduction that accompanies it. Once at the “DG” website, you will find the link to the audio file.

The Book of Psalms is an amazing gift to the church. Says John Piper, “The Psalms, more intentionally than any other book of the Bible, is designed to carry, express, and shape our emotions, to give vent to them — all of them, and shape them, to reign them in, and to free them up, to explode them, and to kill them when they should be killed.”

The Psalms are useful for shaping our emotions, and rich devotional fuel for the soul, but how are these ancient Psalms to function in the life of the gathered church in weekend worship? Most of us don’t sing from the Psalter, or even recite from the Psalms on a typical Sunday, although such a practice seems to be assumed by the early church (Ephesians 5:19, Colossians 3:16).

So we recently went online with Old Testament scholar Gordon Wenham to think more about the place of the Psalms in the life of the local church. Wenham, 70, now serves as an adjunct professor at Trinity College, Bristol. He is the author of several books and commentaries, and from his home in Bristol he talked with us about his newest book, The Psalter Reclaimed: Praying and Praising with the Psalms (Crossway, 2013).

Christ Ascended for His Glory and Our Interest

As we continue our own year-long series on the Heidelberg Catechism – remembering and celebrating her 450th anniversary (see my Thursday posts this year) – today we mark “Ascension Day”, the day the church of Christ commemorates His glorious going up into the glory of heaven, by quoting from Zacharias Ursinus’ commentary on Lord’s Day 18, Q&A’s 46-49. First, let’s put the catechism itself before our eyes and minds:

XVIII. LORD’S DAY.

 

Question 46. How dost thou understand these words, “he ascended into heaven”?

Answer. That Christ, in sight of his disciples, was [a] taken up from earth into heaven; and that he continues [b] there for our interest, until he comes again to judge the quick and the dead. 

Question 47. Is not Christ then with us even to the end of the world, as he hath promised?

Answer. Christ is very man and very God; with respect to his [c] human nature, he is no more on earth; but with respect to his Godhead, majesty, grace and spirit, he is at no time absent from us. 

Question 48. But if his human nature is not present wherever his Godhead is, are not then these two natures in Christ separated from one another?

Answer. Not at all, for since the Godhead is illimitable and [d] omnipresent, it must necessarily follow that [e] the same is beyond the limits of the human nature he assumed, and yet is nevertheless in this human nature, and remains personally united to it. 

Question 49. Of what advantage to us is Christ’s ascension into heaven?

Answer. First, that he is our [g] advocate in the presence of his Father in heaven; secondly, that we have our flesh in heaven as a sure pledge that he, as the head, will also [h] take up to himself, us, his members; thirdly, that he [i] sends us his Spirit as an earnest, by whose power we “seek the things which are above, where Christ sitteth on the right hand of God, [j] and not things on earth.”[a]: Acts 1:9; Mark 16:19
[b]: Heb. 4:14; Rom 8:34; Eph. 4:10
[c]: Acts 3:21; John 3:13; John 16:28; Mat. 28:20
[d]: Acts 7:49; Mat. 24:30
[e]: Mat. 28:20; John 16:28; John 17:11; John 3:13
[g]: Heb. 9:25; 1John 2:2; Rom. 8:34
[h]: John 14:2; Eph. 2:6
[i]: John 14:16; 2Cor. 1:22; 2Cor. 5:5
[j]: Col. 3:1; Phil. 3:20

 

And from The Commentary of Dr.Zacharias Ursinus on the Heidelberg Catechism (Transl. by Rev.G.W.Williard; Presbyterian and Reformed, 1982) we find these words (We can only quote a small portion of his treatment of this section of the catechism. To find all of it visit this site. It is from this online version that I quote below.):

III. FOR WHAT PURPOSE DID CHRIST ASCEND INTO HEAVEN?

Christ ascended into heaven for his own glory, and for that of his Father. It was proper, and necessary, that he should have a heavenly kingdom.  Hence it was not expedient that he should continue on earth. “He that descended is the same also that ascended up far above all heavens, that he might fill all things “Wherefore God hath also highly exalted him, and given him a name which is above every name, that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” (Eph. 4:10. Phil. 2:9, II.) It also belonged to, and was proper that Christ who is the Head should be glorified with an excellency, and superiority of gifts above all the members, which could not have been the case had he remained on earth. And still further, Christ ascended for our benefit, and that in these three respects. 1. That he might make intercession for us in heaven. “ Who is even at the right hand of God, who also maketh intercession for us.” (Rom.  8:34.) He intercedes for us, first, by the value of his sacrifice, already offered in our behalf, which is so great that the Father ought, on this account, to receive us into favor. Secondly, by Us own will, by which he continually desires, that the Father would receive us into favor at the sight, and recollection of that sacrifice which he accomplished in his own body. Thirdly, by the consent of the Father, approving the will, and de sire of the Son, accepting the value of his sacrifice, as a sufficient satisfaction for our sins, and together with the Son receiving us into favor. It is by making intercession for us in this manner that Christ applies unto us the benefits and merit of his death. And the entire glorification of the mediator, consisting in his resurrection, ascension and sitting at the right hand of the Father, was necessary in order that this application might be made unto us. But some one may, perhaps, be ready to object and say ; but Christ interceded for us already when he was on earth ? To this we reply, that the intercession which Christ made on earth had respect to that which was yet future; for it was made upon the condition, that the mediator, after he had accomplished his sacrifice on earth, should for ever appear in the sanctuary on high. 2. That we might also ascend, and have assurance thereof. Christ him self says in the gospel of John, “ I go to prepare a place for you.” “ In my Father’s house are many mansions,” that is, places to abide for ever; for he speaks of our continuance there. Christ ascended; therefore we shall also ascend. This conclusion is proper, and forcible ; because Christ is the head, and we are the members ; he is also the first-begotten among many brethren. 3. That he might send the Holy Spirit, and by him gather, comfort, and defend his Church, even to the and of the world. Hence he says, “If I go not away, the Comforter will not come unto you.” “ Which (Holy Ghost) be shed on us abundantly through Jesus Christ our Lord.” (John 16:7. Tit. 3:6.)

IV. IN WHAT DOES THE ASCENSION OF CHRIST DIFFER FROM OURS?

Christ’s ascension and ours agree, first, in this, that both, he and we, ascend to the same place. They agree, secondly, in this that both, he and we, ascend to glory. “Father, I will that they also, whom thou hast given me, be with me where I am, that they may behold my glory.” (Joh. 17:24.)

They differ in the following respect: 1. Christ ascended by his own peculiar power and virtue. “No man hath ascended up to heaven (that is, by his own peculiar virtue) but the Son of man.” (John 3:13.) Our ascension, on the other hand, will be effected by, and for the sake of, Christ. “I go to prepare a place for you.” “I will that they also whom thou hast given me be with me where I am.” (John 14:2; 17:24.) 2. Christ ascended that he might be head, we shall ascend that we may be members; he ascended to glory such as is proper for the head, we shall ascend to glory such as is becoming those who are members; he ascended that he might sit at the right hand of the Father, we shall ascend that we may sit upon his throne and that of his Father, not in the same dignity, but only by a participation therein. “To him that ovcrcometh will I grant to sit with me in my throne, even as I also overcame and am set down with my Father in his throne.” (Rev. 3:21.) We shall, therefore, be partakers of his glory, a just proportion being preserved between the members and the head. 3. The ascension of Christ is the cause of ours, but not the contrary. 4. Whole Christ ascended, but not the whole of Christ; because he ascended only as to his human nature, and not as it respects his divine nature, which is also on earth. But we shall ascend whole, and the whole of us; because we have only a finite nature, and that but one.

 

J.Calvin on Psalm 115: “They call upon him…, that his glory may be maintained.”

For our further meditation on Psalm 115 we turn to the spiritual wisdom of John Calvin, to whom God gave great gifts of explaining the Scriptures and leading God’s people back to the Word of God. Here are his thoughts on the first verse:

1 Not unto us, O Jehovah!

…We learn from the first part of it, that the faithful betake themselves to God, in circumstances of extreme distress. They do not make known their desires in plain words, but indirectly hint at the nature of their request. They openly disclaim all merit, and all hope of obtaining deliverance otherwise than God’s doing it from a sole regard to his own glory, for these things are inseparably connected. Deserving, therefore, to meet with a repulse, they yet beseech God not to expose his name to the derision of the heathen. In their distress they desire to obtain consolation and support; but, finding nothing in themselves meritorious of God’s favor, they call upon him to grant their requests, that his glory may be maintained. This is a point to which we ought carefully to attend, that, altogether unworthy as we are of God’s regard, we may cherish the hope of being saved by him, from the respect that he has for the glory of his name, and from his having adopted us on condition of never forsaking us. It must, also be noticed, that their humility and modesty prevent them from openly complaining of their distresses, and that they do not begin with a request for their own deliverance, but for the glory of God. Suffused with shame by reason of their calamity, which, in itself, amounts to a kind of rejection, they durst not openly crave, at God’s hand, what they wished, but made their appeal indirectly, that, from a regard to his own glory, he would prove a father to sinners, who had no claim upon him whatever. And, as this formulary of prayer has once been delivered to the Church, let us also, in all our approaches unto God, remember to lay aside all self-righteousness, and to place our hopes entirely on his free favor.

Primer on the Puritans – Theology Refresh

Primer on the Puritans Theology Refresh: Podcast for Christian Leaders – Desiring God.

Are you interested in the Puritans and their writings, but also intimidated by their depth and length? “Desiring God’s” latest “Theology Refresh” podcast is an interview with a man who has made a study of the Puritans his nearly life-long pursuit – familiar pastor and author, Dr.Joel Beeke, from Grand Rapids, MI. Beeke will help you overcome your fears of these masters of theology and Biblical exposition. They were, after all, passionate Calvinists, and we can learn much from them. If you wish to start small with your Puritan reading, may I suggest this series from The Banner of Truth.

Here is “DG’s” introduction to the podcast, which you may watch by going to the link provided above.

He was the kind of adolescent who would keep secret reading material stashed under his mattress. Long after he was supposed to be fast asleep, the teenage Joel Beeke would lay in bed with the light still on, pouring over the pages. He had stumbled across his father’s forbidden collection, and long before most youths are exposed to the adult world, Beeke was getting acclimated.

By Beeke’s own admission, he was raised in a hyper-Calvinist setting, and his wandering heart found a haven for indulgence. It was the Puritans.

These old English pastors and theologians, from the second half of the 16th century and the entirety of the 17th century, informed his mind, wooed his heart, and began guiding his life. He was only nine years old when he found the Puritans on his father’s shelf and began devouring the grace they exuded. Far from the staid and prudish caricatures we hear far too often, Beeke was finding the Puritans to be “the happiest group of people who ever lived on the face of the earth.”

Beeke now has been enjoying the Puritans for over 50 years, and he has authored, with Mark Jones, A Puritan Theology, the book he says he‘d dreamed of writing as a teenager. He’s eager to help as many as he can “get a flavor for the incredible riches of their spirituality.”

In this new episode of Theology Refresh, we asked Beeke, one of the world’s foremost experts on the Puritans, to put them on the bottom shelf for us. This short interview is Puritanism 101 — a primer on the Puritans — not just for those who know them some, but especially for those who would ask, “So what’s the big deal anyway with the Puritans?”

“Abortion” – Randy Alcorn

Abortion by Randy Alcorn | Reformed Theology Articles at Ligonier.org.

Yesterday I read the final main feature article in the April 2013 Tabletalk, which is on the theme “Defining Personhood” (See my previous Monday posts this month.). This article is simply titled “Abortion”, and is written by Randy Alcorn, who has also penned a book on this subject as well as numerous articles.

Alcorn begins with a strong Biblical defense of the personhood of the unborn and shows that the Word of God clearly counts abortion as murder. He also points out the proper perspective we must take of children, viz., that they are “a gift and blessing from the Lord”. He also addresses the line of argument from the pro-abortion camp that abortion is a necessity because of rape and incest (1% of actual abortions). He includes here some powerful quotes from other sources.

Again, there may be some statements and points with which we would differ with Alcorn, but on the whole this is a very profitable article, and I encourage you to read all of it at the Ligonier link above. Below are a few paragraphs to get you started.

Some “pro-choice” advocates claim to base their beliefs on the Bible. They maintain that Scripture does not prohibit abortion. They are wrong. The Bible does, in fact, emphatically prohibit the killing of innocent people (Ex. 20:13) and clearly considers the unborn to be human beings worthy of protection (21:22–25).

Job graphically described the way God created him before he was born (Job 10:8–12). That which was in his mother’s womb was not something that might become Job, but someone who was Job—the same man, only younger. To the prophet Isaiah, God says, “Thus says the Lord who made you, who formed you from the womb and will help you” (Isa. 44:2). What each person is, not merely what he might become, was present in his mother’s womb.

Psalm 139:13–16 paints a vivid picture of God’s intimate involvement with a preborn person. God created David’s “inward parts” not at birth, but before birth. David says to his Creator, “You knitted me together in my mother’s womb” (v. 13). Each person, regardless of his parentage or handicap, has not been manufactured on a cosmic assembly line, but personally formed by God. All the days of his life are planned out by God before any come to be (v. 16).

Meredith Kline observes: “The most significant thing about abortion legislation in Biblical law is that there is none. It was so unthinkable that an Israelite woman should desire an abortion that there was no need to mention this offense in the criminal code.” All that was necessary to prohibit an abortion was the command, “You shall not murder” (Ex. 20:13). Every Israelite knew that the preborn child was a child. So do we, if we are honest. We all know a pregnant woman is “carrying a child.”

“The Ethics of Personhood” – Justin Holcomb

The Ethics of Personhood by Justin Holcomb | Reformed Theology Articles at Ligonier.org.

The third feature article on the theme of this month’s Tabletalk (“Defining Personhood”) is the above-linked article by pastor Justin Holcomb. Holcomb covers the spectrum of Biblical ethics relating to human personhood. He starts with the Biblical view and its implications (before the Fall), goes on to treat unbiblical view of personhood and its consequences (after the Fall), and ends with the gospel’s call to justice and mercy. I do not know this pastor/author, and his reference to “shalom” early in the article made my Reformed attennae perk up, but overall this was a profitable article. Here are a couple of paragraphs from it; read the rest at the Ligonier link above.

Unbiblical Views of Personhood

Genesis 3 records the terrible day when humanity fell and shalom was violated. Adam and Eve violated their relationship with God by rebelling against His command. This was cosmic treason. Instead of trusting God’s wise and good word, they trusted the Serpent’s crafty and deceitful words. In response, the Creator cursed humanity with futility and death. God’s royal image fell into the severe ignobility we all experience.

This tragic fall plunged humanity into a relational abyss. After the fall, humanity was enslaved to idolatry (hatred for God) and violence (hatred for each other). Sin inverts love for God, which in turn becomes idolatry, and inverts love for neighbor, which becomes exploitation of others.

The fallen human heart finds ways to justify its hatred of other people and its desire to exploit them. The result is the multitude of unbiblical views of personhood found throughout human history that dehumanize and exclude people who are made in God’s image. There have been several major non-Christian views of the nature of humanity, such as the rationalistic dualism of Plato, the materialist economic determinism of Karl Marx, the psychic determinism of Sigmund Freud, and the environmental conditioning determinism of B.F. Skinner. Myriad other unbiblical ideologies of personhood have existed, such as tribalism, Social Darwinism, racism, Nazism, and views of superior personhood based on religion, wealth, gender, age, intellect, heredity, and many other factors.

But from there Holcomb takes us to the gospel of God in Christ, ending with this point:

At its best, the church has been known for love and sacrificial service to the poor, oppressed, and marginalized. Such service has been a powerful apologetic for the gospel. By upholding the dignity of all people as the image of God and tangibly expressing the biblical ethic of personhood flowing from it, the church can be a light to the nations and participate in God’s mission by welcoming the weak and powerless to find grace, mercy, and rest in Jesus Christ.

Sunday Worship Preparation: Psalm 113

On this new Lord’s Day, to assist us in preparing spiritually for worship of our Triune God in Jesus Christ, we turn to Psalm 113, the next psalm in our series. This psalm is part of that collection of brief praise songs, whose human authorship we do not know. But these psalms are powerful words of the Holy Spirit, and most fitting for our worship preparation. Let’s put it before us and meditate on it:

Psalm 113

Praise ye the Lord. Praise, O ye servants of the Lord, praise the name of the Lord.

²Blessed be the name of the Lord from this time forth and for evermore.

³From the rising of the sun unto the going down of the same the Lord’S name is to be praised.

⁴The Lord is high above all nations, and his glory above the heavens.

⁵Who is like unto the Lord our God, who dwelleth on high,

⁶Who humbleth himself to behold the things that are in heaven, and in the earth!

⁷He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill;

⁸That he may set him with princes, even with the princes of his people.

⁹He maketh the barren woman to keep house, and to be a joyful mother of children. Praise ye the Lord.

Psalm 113, like Psalm 111, focuses on the heart of our worship – God Himself! It declares the blessedness and praise-worthiness of the Lord’s name and gives us the reasons why it is. In sum, it is because of Who He is and what He does as our sovereign God. He is exalted above all nations and above the heavens (v.4). He is the transcendent Lord of all (v.5)!  There truly is none like unto our God! Because He is God alone! And that, first of all, is why He is to be praised, even from sunup to sundown (v.3). That’s why His servants (His chosen and redeemed-by-blood people) are called to bless His name (v.1). Are we ready to do that today? Are our hearts and mouths prepared to bless and praise this great and glorious God? This is our reasonable service as His saved servants (Romans 12:1).

And then note too what this majestic Lord of all does according to this song. Being so exalted and transcendent, does He have no time for His lowly people on earth? Is He so consumed with being praised that He cannot dwell with the poor and needy? Not at all! Read vss.6-9 again. Listen carefully to what He does for us own – he pays attention to everything in His world (v.6). And moved by compassion for the needs of His people, He raises them up and sets them with royalty (vss.7-8). And knowing how easily the women of His kingdom are slighted, our God gives them a special place and role (v.9).  This too is our God! And these too are the reasons for praising Him and blessing His name. Do you see these ways of the Lord with His people? Have you experienced them yourselves? Then praise Him, servants of Jehovah!

And these actions of the Lord all begin with His humility: “Who humbleth himself”! I cannot fathom that, can you? That this high and lofty One, Who has no need of me or you, Who has no reason in us to condescend to raise us up out of our sin and shame, that He would be moved to help us and humble Himself to help us is beyond my comprehension! And we could not believe it to be true except that we have His sure Word that it is, and have the Incarnation and cross of Jesus Christ to prove it. In Him especially are the love and humility of our great God displayed! And when we meditate on that humility and condescension of Christ, we are moved to praise our God and bless His name. It cannot be otherwise. Being so lifted up by the grace of God, we will lift Him up on high in our worship. Shall we do that as His servants again this day?

If you wish to meditate on Psalm 113 through music, I direct you again to the Psalter page of the PRC website, and specifically to this versification (Click on the title for piano accompaniment.):

306.  The Glory and Condescension of God.  Psalm 113.  L.M.  (4 stanzas)

1. Praise God, ye servants of the Lord,
Praise, praise His Name with one accord;
Bless ye the Lord, His Name adore
From this time forth, forevermore.

2. From rising unto setting sun
Praised be the Lord, the Mighty One;
He reigns o’er all, supreme in might,
Above the heavens in glory bright.

3. On whom but God can we rely,
The Lord our God Who reigns on high,
Who condescends to see and know
The things of heaven and earth below?

4. He lifts the poor and makes them great,
With joy He fills the desolate;
Praise ye the Lord and bless His Name,
His mercy and His might proclaim.