Daily Devotionals

Updated  1st Aug “Slight pause- a new Devotional follows in a couple of days”

During these times of flux…  a thought for the day…

D A I L Y  D E V O T I O N A L   S T U D I E S . . .  


The whole world in your hands                              1 Peter

Where can I go from your Spirit? Where can I flee from your presence?
 If I go up to the heavens, you are there; if I make my bed in the depths, you are there.
If I rise on the wings of the dawn, if I settle on the far side of the sea,
 even there your hand will guide me, your right hand will hold me fast.

Psalm 139. 7-10

The gap year and global travel are now must have aspects of life for many. If like me you missed out on a gap year, I’m not sure I had even heard of it, between education and work then in retirement, the second window of freedom, it is eagerly grasped. This notion of broadening one’s horizons and getting to grips with alternative cultures although so much easier now mostly remains in global terms a privileged pastime. Where the poorest have globally travelled it has often been more forced rather than chosen for pleasure. I am thinking of migrants who have travelled to work as domestic servants or labourers leaving family behind and transferring nearly all of their meagre earnings to their family at home. There are also the migrants who risk their lives travelling huge distances at great personal cost on the vague hope of a safer life in a strange often western country.

The world is undeniably much more connected now than at any time in history. Information is passed almost instantaneously on any subject. Access to information is usually not the question, it is reliability of information that is more uncertain. What then can a letter, handwritten and personally delivered to a few scattered house churches in Asia Minor two thousand years ago have to valuably say when compared to the wealth of information now available in our information rich, globally connected world?

Peter’s first letter does have historically and culturally specific aspects. It mentions the Emperor, a temple and specific religious practices no longer undertaken but in all of these there are valid ways of applying them to modern life. The letter takes a very wide view, it scans God’s salvation plan for human history placing us between Christ’s resurrection and his return. It shows how Christ is the culmination of the Old Testament narrative and the hope for the future not only for the Jewish nation but for all nations. It is a letter with a sharp global perspective.

At the heart of the message is the importance of Jesus’ resurrection because it is through the resurrection of Jesus that he has formed a new global people who are to be to the world his race or people and his priesthood. 1.3-5, 2.9a They are to be from all nations and races of equal worth to him. They are to have one mission in life and that is to reveal God in all his glory, mercy and holiness to the world. 2.9b They are to do this through their life style and communicating God’s word.

This is very good news and will bring its own eternal reward. However, it will be personally costly and followers of Jesus should expect that to be normal. 4.12 Life now for the global Christian is a pilgrimage, they are aliens in an unbelieving society, journeying to our true home. ‘Wherever believers live around the globe, this fallen world is not our home. As Paul put it, “our citizenship is in heaven” (Philippians 3.20)’. 1On this pilgrimage Christ is the example and the substitutionary saviour. Peter speaks of Christ as an example to follow (2.21-23, 4.2, 13-14) as well as a saviour (1.18-19, 2.24, 3.18). The gospels or life stories of Jesus now provide reliable accounts of Jesus character, work and teachings so that Christians are able to understand and follow him.

Peter also wants the global church to have hope even when they suffer for, ‘a little while’ 5.10 in God’s judgement, justice and glory. As Christians across the world journey together they are to be bound together in a supportive unity. They are to intercede for one another, bear each others’ burdens, advocate for each other and reach out in mercy and kindness. At all times they are to keep in view the glorious inheritance that awaits them.

 He’s got the whole world in His hand – Mahalia Jackson (Like you’ve never heard it before)




Humility defeats prowling lion          1 Peter 5.5-11

The presence of pain and suffering at the hands of evil in the world frequently presents difficulties for Christians and a barrier to faith for skeptics. Peter does not address the philosophical issues of why there is suffering when God is good. The whole span of scripture with the rebellion of human kind and God’s salvation plan through Jesus addresses the meta story. Peter’s concern is to prepare the church in Asia Minor for the ‘inevitable reality of unjust suffering’ 1 and equip them to positively live as disciples with a confident hope in their hearts.

Peter presumes Christians will naturally be grouped into local churches asserting the necessity of them being led by elders who shepherd God’s flock in the same way Jesus, as the Chief Shepherd, taught and led the disciples. v 5.1-4 Then the church as a whole grows, becomes secure in faith and is equipped to declare the excellencies of God. In these circumstances younger believers can be secure in being subject to the elders. v 5.5 Whether Peter meant younger in age or faith does not overly matter as the principle is equally appropriate. God’s intention is that Christians should live together as part of a loving family or community led by Christ-like elders with a clear understanding of their own salvation and hope in Christ. In this way they are to follow Jesus’ instruction to make disciples throughout the world.

The attitude that preserves the bond in the family of God is humility. Peter urges the people to, ‘Clothe yourselves, all of you, with humility toward one another, for God opposes the proud but gives grace to the humble’. v 5.5 He doubles his emphasis on humility with the additional phrase of, ‘all of you’. Humility is expected of everyone in the church it is evidenced by mutual respect and a desire to serve one another. God blesses the humble with the gift of grace. v 5.5 Grace in one sense is a once and forever gift as we first believe. However, we are also in need of continuing grace as we live the life of a disciple. Peter uses the term in his blessing at the beginning of the letter, ‘May grace and peace be multiplied to you’. v 1.2 Grace is the undeserved favour of God and so it takes humility to receive and benefit from it.

Peter presses the point home connecting humility now with being raised up by God to his eternal glory. v 5.10 ‘Humble yourselves, therefore, under the mighty hand of God so that at the proper time he may exalt you …’ v 5.6 Pride is opposed by God as it is a form of idolatry, placing oneself where God should be in our hearts. It replaces trust in God and doubts God’s love for us and hence spoils our relationship with him. Trust in God and humility does not mean we should be naïve which is why Peter is keen that Christians should be sober minded and watchful. v 5.8 Christian life is full of pitfalls and risks, there is constant spiritual opposition. ‘Your adversary the devil prowls around like a roaring lion, seeking someone to devour’.

 Humility in all these circumstances brings the Christian peace as they cast, ‘all their anxieties on him, because he cares for you’. v 5.7 Does this mean we remain passive and do nothing. Not at all, it means going about our business, facing our issues in the day or night knowing we are also about God’s business, with a trust in his grace. This could be at work in the office, classroom, hospital or field. It could be in the home challenged by children and relatives, financial difficulties or our own mental and physical health. The devil would turn any of our circumstances against us if he could to undermine our faith. Many find that the threat is even more severe in the court, in prison, facing armed forces, fleeing hunger or political oppression. Christians across the world face all of these things and the bible is the word of God for all time and all places. Peter’s word then is, ‘Resist him, firm in your faith, knowing that the same kinds of suffering are being experienced by your brotherhood throughout the world’. v 5.9

In suffering the Christian has hope. The writer to the Hebrews says, ‘Now faith is confidence in what we hope for and assurance about what we do not see’. Hebrews 11.1 Paul in Romans writes, ‘Now hope does not disappoint, because the love of God has been poured out in our hearts by the Holy Spirit which was given to us’. Romans 5.5 The hope the Christian has is confidence in the grace of God, ‘Who has called you to his eternal glory in Christ, will himself restore, confirm, strengthen, and establish you’. v 5.10 In humility we can join with Peter and say, ‘To him be dominion forever and ever. Amen’. v 5.11

 Gracefully broken – Matt Redman


1 – 1 Peter for you, page 163, Juan R. Sanchez


Killer questions for a Christian leader      1 Peter 5.1-5 and Mathew 20.20-28

But Jesus called them to him and said, “You know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. It shall not be so among you. But whoever would be great among you must be your servant, and whoever would be first among you must be your slave, even as the Son of Man came not to be served but to serve, and to give his life as a ransom for many.” Mathew 20.25-28

Is there a difference between Christian leadership and secular leadership? Should we order leadership priorities differently in the Christian context? Here are some questions based on 1 Peter 5 that don’t always get asked.

Have you got a mentor?

Spiritual leaders in the bible are often called elders. Peter as an apostle, a founder of the Jerusalem church saw his role in later life to counsel and guide other elders. ‘I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed: shepherd the flock of God that is among you …’ 1Peter 5.1,2 Peter knew from first hand experience that to have someone to turn to and even step in with a wise word at the right time was essential. When Jesus took him to one side on the beach after the resurrection and three times asked him if Peter loved him and instructed him to feed and care for his sheep it left an indelible mark on him. A mentor is someone who loves enough to be openly honest because they love the Lord, the leader and the sheep. Peter appealed to the elders of Asia Minor on the basis that he also was an elder and knew what it involved but more than that he understood the suffering of Christ as much as the glory. A good Christian mentor is someone who understands suffering. Peter was a man who had a proven life following Jesus and therefore had earned the respect of fellow believers. Remember your leaders, those who spoke to you the word of God. Consider the outcome of their way of life, and imitate their faith’. Hebrews 13.7 If a leader does not have a mentor or mentors then they and the church are at greater risk.


Are you in it for the money or the kudos?

Not many admit to either but careful listening to the language used and observation of the behaviour of a leader reveals their underlying motives. When the mother of James and John asked Jesus for her two sons to have the most important places in heaven, Jesus response was to point to his own death as a servant of others as the model for leadership. Mathew 20.20-28 Jesus’ way is to be the way of all Christian leaders. He was willing to serve to his own cost, not profit, he was willing to experience public shame. He never shirked his responsibilities for ‘the flock’. Peter summarises Christian leadership motivation as exercising, ‘oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly …’ v 5.2


Who do you lead?

Peter exhorts elders to shepherd the flock of God, not their own flock. v 5.2 Peter wants to make clear to elders that a sense of personal possession is not appropriate, as an elder one is a matter of steward not an owner. In that sense an elder is an under shepherd of Christ and so the ministry needs to express Christ’s love and teaching. Peter is reinforcing the importance of local leadership as he instructs elders to, ‘Shepherd the flock of God that is among you’. v 5.2


Do you drive or lead?

The ancient middle eastern way of shepherding was to lead from the front in contrast of a British shepherd with a sheep dog. Peter was keen for elders to be humble in their approach and not domineering. v 5.3 A few sharp, unguarded words alone can have a long lasting harmful impact. Trust is built and therefore willingness to follow when the leader is seen to follow his or her own teaching. Where leaders selflessly give of themselves in the way Jesus had done the whole church is built up.


What is the reward you will gain?

The Elders are reminded that there will be a reward in heaven. They do have a special place that is not theirs by right but is by the grace of God. On Jesus’ return they will receive a crown of glory v 5.4 These honours are in God the Father’s gift Matthew 20.23 but are associated with participating in the suffering of Christ. Jesus termed this suffering, ‘the cup I am going to drink…’ Matthew 2022


If I am leader have I asked how my leadership is perceived by others?


If I am led how am I able to support my leaders?


Servant King – Graham Kendrick





The Fiery Ordeal                  1 Peter 4.12-19 and Matthew 5.10-12

Eyal is a church leader in Eritrea. In Eritrea only three Christian denominations (Eritrean Orthodox, Roman Catholic, and Lutheran – as well as Sunni Islam) are legally permitted and they are tightly controlled by the government. Eritrea is roughly equally Christian and Muslim.

‘Anybody who is believed to have criticised the government is likely to be severely punished – and following an unapproved Christian denomination is considered anti-government. This means that hundreds of Christians are arrested and imprisoned, including  141 in May 2019 and 30 the following month. Some prisoners are held in shipping containers in scorching temperatures.  Eyal, who has now been released, talks about being severely beaten with rods, kept in chains and treated without any human dignity. “I cannot believe I survived that,” he says. “Really, it was only by the grace of the Lord.” Eyal still sees a bright future for the church in Eritrea. He knows that Eritreans are often choosing suffering when they choose Jesus, but as 1 Peter 5:10 says, “The God of all grace, who called you to His eternal glory in Christ, after you have suffered a little while, will Himself restore you and make you strong, firm and steadfast.”

In recent months, the Eritrean government has also shut down church-run schools and  hospitals. This is believed to be in retaliation for bishops making a public call for government reforms.’ Open Doors, Website UK

Peter opens this section with, ‘do not be surprised at the fiery trial when it comes upon you to test you’. v 4.12 When Peter wrote to the Christians in Asia Minor the level of persecution was not extreme and more closely matched that of the western world now. However, he had experienced imprisonment and beatings, more importantly he had witnessed the sufferings of Jesus and heard him say, And whoever does not take his cross and follow me is not worthy of me’ Mathew 10.38 and ‘Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. “Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you.’ Mathew 5.10-12 In just a few years levels of extreme Christian persecution in the Roman Empire became official policy.

Peter was not academically discussing the rights and wrongs of suffering or does the presence of suffering raise the question is there a God. He was addressing the reality and expectation of suffering for the Christian believer. He knew that unless the churches were prepared their capacity to cope and persist, with eternal consequences, was at risk. One of the most important parts of leadership is to prepare for the worst and one of the most negligent aspects of leadership is to presume the good times will always be with us.

Suffering is on a continuum from insults, derision and threats to torture and death. John Lennox, Professor in Mathematics and Fellow in Mathematics and the Philosophy of Science at the University of Oxford, describes being summoned into the study of his senior lecturers whilst an undergraduate and warned that unless he gave up his Christian faith he would not progress in the world of science. Increasingly in the western world barriers are being raised against Christians but it rarely comes to physical suffering. This is far from the case across much of the rest of the world.

Peter seeks to strengthen Christians in the face of persecution in ways that Eyal has grasped. Firstly, in suffering the Spirit of Christ is with them. ‘If you are insulted for the name of Christ, you are blessed, because the Spirit of glory and of God rests on you’. v 4.14 I think it is only when we have been through such experiences that it is possible to fully appreciate how the Spirit strengthens one at those times. But knowing that brothers and sisters are experiencing such persecution should encourage us to actively support them in prayer and other ways. Having spent time with fellow Christians who have suffered from life threatening experiences and subsequent trauma in their flight to this country for asylum the church here also has a role to play in welcoming, loving and actively supporting them as they go through spiritual and mental restoration.       Peter describes suffering for faith in Christ as sharing in Christ’s sufferings .v 4.13 Paul says, ‘For as we share abundantly in Christ’s sufferings, so through Christ we share abundantly in comfort too’. 2 Corinthians 1.5 In this way Jesus provides us with an example of how to live. 1 Peter 2.21 We should therefore not be ashamed of suffering but instead glorify God. v 4.16 This is an important message for those experiencing post traumatic stress following periods of persecution.

Peter also confirms the apostolic message that those who have suffered for Christ’s sake will receive a reward that far exceeds their suffering. v 1.6,7 James adds his voice in James 1.12 and Paul in 2 Corinthians 4.17.

Peter makes clear though that suffering for wrong doing is very different and should not be considered in the same terms as suffering for Christ. v 44.15

 In all things and especially in suffering we are to entrust our life to God while persisting in doing good. v 4.19

 The Brooklyn Tabernacle Choir – Psalm 34 (Live)




Multiplying Bags of Gold      1 Peter 4.7-11 and Mathew 25.14-30

Jesus told a story that was similar to an episode of ‘The Apprentice’ and like Lord Alan Sugar the boss was a tough cookie. The boss handed out bags of gold (NIV) to three servants, 5 to one, 2 to another and 1 to a third. The two with the most money used it to good purpose and doubled the value. The third simply buried it frozen by responsibility and fearful of losing his master’s wealth. However, the master had clearly intended the servant to use the money and so condemned him as a wicked lazy servant. He hadn’t even invested it with a bank to earn interest. The gold given to the lazy servant was taken away and he was thrown out. An illusion to final spiritual condemnation.

Matthew places this parable in the section considering the period waiting for the return of Christ and judgement. Teaching elsewhere makes clear that salvation is only by grace and not dependent upon good works or a mixture of good works and grace. The actions of the lazy servant may well indicate that they were never truly a disciple. It could refer to those who professed faith such as some of the Jewish leaders but rejected Christ. Similarly, they may be those in the church who publicly profess faith but do not really believe and are in the church for other reasons. It is clear from this parable that God expects lives to change with the gift of salvation and for believers lives to bear a spiritual profit.

Peter picks up on this teaching by firstly saying it is time to leave behind the life that was before faith in Christ, ‘For the time that is past suffices for doing what the Gentiles (non-believers) want to do’. v 1 Peter 4.3 Jesus is coming, it is time to think calmly, sensibly, deliberately and prayerfully. v 4,7 Jesus himself devoted himself to prayer and as his crucifixion was at hand he took himself to the garden of Gethsemane and prayed that God’s will be accomplished on earth. It is time to use the gifts and abilities that God has given us in a way that brings glory (credit) to God. v 1 Peter 4.11 This raises the question, how do we set about doing that?

The starting point is a deep and sincere love for fellow Christians. Sincere love overcomes difficulties and frictions between each other that arise where people harm each other through wrong actions or words. ‘Above all, keep loving one another earnestly; since love covers a multitude of sins’. 1 Peter 4.8 Brotherly love is gospel testimony to the salvation work of Jesus in our lives. On the other hand, absence of brotherly love brings discredit to Christ’s name and works against the gospel.

If brotherly love is true it will be seen in our delight in spending time together and welcoming each other. Hospitality is a very important part of discipleship. This should be willingly and freely given. ‘Show hospitality to one another without grumbling’. 1 Peter 4.9 Luke’s gospel is known for the amount of times hospitality and food features. Hospitality takes many forms, it includes the welcome given at outreach events, meeting someone for a drink and a chat, providing for a travelling missionary, welcoming new people as well as finding ways to cement or maintain relationships.  The Old Testament strongly encourages hospitality to aliens. I have been struck by the importance inviting people from other countries to one’s home. Whether they are seeking asylum, have migrated for work reasons or here to study, it makes a huge difference to feel welcomed and loved when in an alien country. It opens up opportunities to really know people and to have important discussions. A series of brief superficial conversations is not a replacement for spending good quality time with people.

We have all received gifts from God and we are now required to steward those gifts for the sake of others rather than ourselves. ‘As each has received a gift use it to serve one another, as good stewards of God’s varied grace’. 1 Peter.4.10 Peter divides these gifts into two broad categories without prioritizing them. They are gifts of service and gifts of speech. The objective of both types of gift is the glory of God and to achieve that he has provided the strength.  1 Peter 4.11 Serving can be demanding of time and strength and there is a real danger of it becoming a burden. But God has provided us with a new heart 1 Peter 1.22,23 that allows us to serve willingly and by doing so display God’s love for the world.

The gifts of speech are not for our own words or glory. They are to speak the ‘oracles of God’ 1 Peter 4.11 that is his words. God provides Christian teachers and leaders in many forms from one to one counsellors, through small group leaders to ministers and Principals of Bible Colleges. However, their role is to equip the church to enable all to speak in one way or another. The greatest thrill and miracle is one person through their personal testimony to lead another to Christ. Where one person has been greater gifted comes greater responsibility. The servant who was entrusted with 5 bags of gold multiplied it by 5 more.


Is there some obstacle to brotherly love in our life?


Is there anybody to whom you can show hospitality?


There is louder shout to come – Matt Redman





Living in expectation.       1 Peter 4. 1-11 and Mathew 24. 45-51

Imagine the scene, a wealthy member of the English Edwardian aristocracy early in the Twentieth Century divides his time between his home in the country and his London residence. He has appointed a butler in each house to manage each large set of servants. Neither household knows when the owner will return. One butler keeps everything in readiness, the house and gardens are well maintained, the kitchen is kept stocked and all the staff are supervised rigorously. Meanwhile when the owner is absent for a much longer time than usual the other butler begins to behave as if the home and servants were his own. He mistreats the staff, holds debauched parties, raiding the owner’s stocks of drink and food, leaving the house and gardens to go to rack and ruin. On return the owner becomes angry and both punishes and dismisses the butler. At the same time, he rewards the butler who manages the well run house with additional pay and responsibility.

Jesus told a similar story in Mathew 24 to illustrate to the disciples how they should live whilst waiting for his return following his ascension. The parable of the faithful and unfaithful servant is set in a passage of teaching regarding his instruction to, ‘Keep watch, because you do not know on what day your Lord will come.’ Mathew 4.42

Peter is confident of Christ’s return because he was a firsthand witness of Jesus’ death and then bodily resurrection. Peter was with Jesus as he promised to return and saw his ascension. If that was your personal experience then you would believe what Jesus said because you had already witnessed the naturally impossible. But Peter is concerned the next generation of new Christians may grow disappointed that Christ has not yet returned and drift off into their old life style. He then draws a sharp contrast between their old life, as a, ‘flood of debauchery’ v 4.4(ESV) and their new life as born again children of God.

Peter knows there is a constant temptation to conform to cultural pressure to live a life that is focused on immediate satisfaction of unguarded sensuality. They are surprised he says, ‘when you do not join them in the same flood of debauchery, and they malign you’. v 4.4  He describes contemporary culture as, ‘living in sensuality, passions, drunkenness, orgies, drinking parties and lawless idolatry.’ v 4.3 In a sense all these things are forms of idolatry in that they become things we can love more than God and godliness. They are all aspects of life that are on a continuum towards addiction. To these we could add many more or modern variants of similar repeated behaviours and compulsions. If they are not lived out in practice they can still take hold of our mental life. Life in these terms is focused upon self and whilst that may be thought to be a form of freedom it is a slavery to sin. In contrast Christ-like life is centred on love for God and others. ‘Above all, keep loving one another earnestly, since love covers a multitude of sins.’ v 4.8

 To equip the Christians mentally to both resist sin and embrace life as, ‘good stewards of God’s varied grace’ v 4.11 he encourages them to, ‘be self-controlled and sober-minded’ v 4.7 because succumbing to sin damages our relationship with Christ and therefore impacts on our prayers. v4.7 To this end he advocates three strategies.


* We are to adopt Jesus’ attitude who was prepared to suffer ‘in the flesh’ v 4.1 to be obedient to the Father. This was exemplified in Jesus’ prayer before his arrest, ‘Father if you are willing, take this cup from me; yet not my will, but yours be done’. Luke 22.42 Peter says it is time to lay aside sinful human passions and live as Jesus did for the will of God. v 4.2


  • He also reminds Christians that God is the judge and we all will be judged. v 4.5 This is not to detract from grace but our works will be judged as if by fire. 1 Corinthians 3.15


  • Our lives are to be strengthened by God, ‘in order that in everything God may be glorified through Jesus Christ’. v 4.11

Is there an idol in our life that we need to bring in confession to God and seek the Holy Spirit’s strength to overcome?

Do we live with the expectation of the returning Christ in our minds?

Even so come – Chris Tomlin




Unity in suffering for the gospel           1 Peter 3.8-17

Finally, all of you, have unity of mind, sympathy, brotherly love, a tender heart and a humble mind. v 3.8

How real is suffering for the sake of the gospel in the modern world? Wasn’t suffering simply because one was a Christian restricted to the early church and the Roman Arena? Even if there are some examples of Christians suffering why should that significantly affect me? 1 Peter 3, shows how a unified, loving, humble church in its response to suffering for righteousness declares Christ to the world. Here are two up to date examples of contemporary Christian suffering and loving responses by the global church taken from, Barnabas Aid, July/August 2020 edition.

The first new church in Uzbekistan for twenty years has just been built and registered with financial support from the global church. Hundreds of Christians will now be able to worship without breaking the law. Churches can only register in the Muslim-majority country if they have at least 100 members. Therefore, many small congregations have to meet in private homes, making them vulnerable to police raids and heavy fines. This new church’s congregation is made up entirely of converts to Christianity making it similar to the churches addressed by Peter in that they were first generation Christians in a hostile religious environment. The blessing spreads well beyond one congregation, now six other congregations also use the building, whilst the smaller old building is used by a further six congregations.

In India the Coronavirus lock down has caused starvation level hunger in some poorer areas particularly for families reliant on daily-wage workers as there is no work and many have migrated back to their villages from the cities. Where food relief distribution is controlled by local Hindu extremist groups Christians are being denied food unless they deny faith in Jesus. In unity, sympathy and brotherly love, the global church in partnership with local Christians has been providing staple food, face masks and soap.

Suffering for righteousness sake is not exclusively something that occurs in distant places. It happens in a multitude of ways and settings including in families, work places and social settings. It takes the form of institutional prejudice and personal hostility. Sadly, it can also happen within the church. Peter expands on what a unified, loving Christian response is when suffering takes place. He draws again on previous themes of the example of Christ in the face of suffering, brotherly love and righteous living set apart for Christ.

We see conflict all around as people trade evil for evil and insult for insult, Peter here sets the opposite standard. ‘Do not repay evil for evil, or reviling for reviling, but on the contrary, bless, for to this you were called, that you may obtain a blessing.’ v 3.9 Here Peter is confirming Paul’s teaching in Romans 12.17-21. In particular Peter is instructing us to be careful in our speech. Self control, Paul informs us is a fruit of the Spirit and an outcome of living and walking by the Spirit. Galatians 5.22,25 James compares self control of speech to the bit in the mouth of a horse or to the rudder of a ship. James 3.3-5 When we are under stress we are more liable to respond rashly and unwisely and therefore need to prayerfully prepare our minds. As Peter says earlier, ‘Prepare your minds for action, and being sober minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ.’ v 1.13

The Christian should be a peace maker and a peace seeker. Peter connects such righteous living to the effectiveness of prayer as our actions and prayers align with the will of God. ‘Let him seek peace and pursue it. For the eyes of the Lord are on the righteous and his ears are open to their prayer. vv 3.11b,12 Reading accounts of the suffering church it strikes one again and again how much their suffering has caused them to pray.

Peter says that under normal circumstances righteous life would not attract suffering. However where it does God will reward. He urges the church to have no fear and honour Christ as Lord. He returns to this theme in 5.7 and in doing so is confirming Jesus’ own teaching in Mathew 6.34, ‘Do not be anxious about tomorrow, for tomorrow will be anxious for itself.’ I have been repeatedly humbled alongside asylum seeking Christians, who have fled extreme persecution, as to their capacity to live trusting in Jesus during times of prolonged uncertainty.

In all circumstances the Christian’s confidence in Christ as Lord should be expressed in their preparedness to explain the reason for their faith. v 3.15 However this as well should be done with self control and reflecting the character of Christ himself. ‘Do it with gentleness and respect.’ v 3.16

 For the Christian the bottom line is, ‘It is better to suffer for doing good, if that is God’s will, than for doing evil.’ v 3.17

Refiner’s fire




Gospel living in marriage                                              1 Peter 3.1-7

Eileen was brought up in a church attending family and continued with her faith into adulthood. She has good friends at church and loves going. When she met Bob he was happy about her going to church but wanted to do other things on a Sunday morning. Eileen hoped and prayed that Bob would change his mind after they married and want to come with her but it hasn’t happened.

Jane also grew up in a very active Christian family. It meant a lot to her as a child but while she was at university she stopped going to church and mixed with a different group of people. Jane never actually lost her faith but she had lots of questions. After she met and fell in love with Harry her life was filled with all sorts of other things. It was only after they had married and started a family that the feelings of wanting to revive her faith and teach the children came back to her. Harry was a bit grumpy about her going to church with the children every Sunday so that was hard.

Nieve had never been to church, she didn’t know much about Christianity and was happily married. Then a good friend told her that she had attended an Alpha course and it was great. Nieve was amazed that her friend should do that but could see she was really excited and very happy. So, when her friend asked Nieve if she would go to Alpha with her she rather nervously said yes. To her surprise Nieve herself found that she wanted to become a Christian but she was worried about how this would change her relationship with Kieran her husband.

All these examples are fictional but they represent common situations in many churches in Britain. Whilst biblical teaching is that as a Christian one should marry a Christian if you want to marry (2 Corinthians 6.14, 1 Corinthians 7.39) that doesn’t address the actual situation that exists for many. Peter when writing this letter recognized that this was the case in the churches in Asia Minor. Across the world cultural attitudes to marriage vary considerably as they have done throughout history. The reasons for marriage are also varied and the control over whom one marries, especially for women, has not always reflected equal rights and standing. This was clearly the case in the culture of the time.

Peter in this passage has not changed his underlying themes of living for the sake of the gospel and humble obedience to Christ through following his example for his glory. In whatever situation we find ourselves we are to be distinctively his people and that includes within marriage. Marriage itself is a reflection of Christ’s own relationship with the church. Authority and submission are seen in the relationships within the Trinity of God. ‘There is only one God, and he exists in three Persons. Each Person is equally God, yet the Son submits to the Father (1 Corinthians 11.3), and the Spirit submits to the Father and the Son (John 15.26).’ (1 Peter for you. Juan R. Sanchez) We can see then that in Christ, honour, equality and submission are not in conflict. The man is equally required to, ‘live in an understanding way, showing honour to the woman’ v7 and as Paul instructs the Ephesian church, Husbands, love your wives, as Christ loved the church and gave himself up for her. v Eph 5.25

Peter is making clear to Christians that it is the quality of their relationships and love that is the most important thing. External beauty changes over time but God is causing an internal beauty that is even more attractive to grow in the Christian. ‘Let your adorning be the hidden person of the heart with the imperishable beauty of a gentle and quiet spirit, which in God’s sight is very precious. v4 It is in the quality of love and Christ like character that we seek to win our spouse for Christ or grow together in the Lord.  At the same time the church should not simply leave someone alone within a marriage but create a supportive, loving prayerful culture that understands the complexity of marriage.

Is there a married person in your church who you can be a listening friend to and pray for?

How is the church supporting married couples especially during this intensive period of lock down?

When God made you



The bible says we must wear face masks?     1 Peter 2.13-24

No it doesn’t but it does say stuff about the principles of obeying governments.  There are times when people are tempted to look for specific guidance when it is not there. At these times there is a temptation to cast around for additional specific guidance perhaps through a prophecy or dream and there is a risk that these can take precedence over existing biblical guidance. 1 Peter 2.11 begins a section that sets out guiding principles for much of our everyday life. It is then our responsibility to consider how they apply to our circumstances and how they fit within the wider teaching of scripture. On the day of writing significant Conservative Party advocates and donors have resigned their party membership in the belief that the government has breached their individual freedom to choose where they refuse to wear a face mask.

Today’s passage addresses submission to Authority and individual freedom, whether it is in the context of obedience to governments or employment even in unfair circumstances. The starting point for Peter is acting for the Lord’s sake vv 2.13,25 following the example of Christ. v 2.21 Peter is building on his teaching that we are not our own but have been ‘ransomed’ v 1.18 from our former life and are now a, ‘chosen race, a royal priesthood, a holy nation, a people for his own possession’. v 1.9 The freedom we have now received is to, ‘live as servants of God’. v 2.16 In doing so we are to, ‘honour everyone’ v 2.17 whether we like them or agree with them. The notion of universal human rights is for most of history an unknown concept, outside of the gospel. Even today although affirmed by most nation states it is very widely ignored by many of the same states. But the Christian is called to see people as Christ sees them and in every individual there is a likeness of God, 1 Corinthians 15.49 however deformed it may have become. The Christian is to love the brotherhood, fear God and honour the Emperor. v2.17

The purpose of respecting civil authorities is to promote law and order and to assist society to prosper. There are also gospel reasons and that is to silence those who would point to Christians as rebels or insurgents in society. Such allegations later became common currency in Roman society. Christians are called to emulate Jesus’ own character of one who does good even when treated badly, who speaks honestly, behaves humbly and does not retaliate with the same attitudes and behaviour that he has been subject to. vv 2.21-13 Judgement and justice is ultimately to be trusted to the hands of God as Jesus himself did.

Does this mean that Christians should always be passive recipients of injustice on behalf of themselves or others? This is clearly not the case as we take into account the wider teaching of scripture. Peter himself draws a line when the will of God diverges from the will of a governing authority. Standing before the highest court in Israel he said, ‘Whether it is right in the sight of God to listen to you rather than to God, you must judge, for we cannot but speak of what we have seen and heard … We must obey God rather than men’. vv Acts 4.19-20,5.29 This same challenge faces many modern Christians. During the reign of the Nazi Party in Germany they rewrote the statement of faith of the Lutheran Church to conform with racist ‘Arian’ ideals. Sadly, much of the church leadership agreed to it because they thought they were obeying the principles Peter wrote in verses 2.3-15. Others such as Bonhoeffer opposed the Church leadership and Nazi Party in that and other ways. Bonhoeffer lost his life for participating in the plan to kill Hitler. A similar situation is now being faced by the Christian church in China as the government is authorizing a ‘new translation’ of the bible to conform to the Chinese State communist ideology. (The same action is being taken over the Koran.)

Similarly, Peter and other apostles repeatedly instruct Christians to do good. This includes advocating for justice, fairness and the good of society especially the most vulnerable. In this way Christians have been and continue to be at the forefront of campaigns for racial justice, improved prison systems, provision for the poor, the care of refugees fleeing persecution and care for the elderly, along with many other good causes.

To revert to the first question, does the bible say we should wear face masks? Not specifically but where the Authority has brought in a regulation for the good of society, even if we are annoyed that it infringes our personal liberty, the biblical principle is to obey.

In what ways are we challenged to follow the example of Christ to do good even if we suffer for it?

Do we uphold in prayer and in other ways Christians who face the challenge of obeying God by disobeying their government?

Trust and obey




Regrets. I have a few.    1 Peter 2.4-12 and Ephesians 4.4-16

‘But you are chosen people, a royal priesthood, a holy nation, God’s special possession, that you may declare the praises of him who called you into his wonderful light.’ 1 Peter 2.9

 Are you a don’t look back, look forward type of person or do you spend time pondering the if only question? Have you wished you had said something while there was still a chance, written that message or sent some flowers? Do you spend time wishing you had been bold enough to have made a different decision? Perhaps you wish you had gone, when instead you stayed or gone when you should have stayed. A lot of this is tied up with how we manage our feelings. Our emotions are strong forces that either drive us on or prevent us taking action despite what we may know is right.

Shortly before my Father died I realized I wasn’t sure if I had ever really told him how much he meant to me. And I think he was the most formative person in my life. We lived three to four hours drive away, the family were growing and demanding of time and so we only saw each other during school holidays when there seemed more time.  It suddenly became important to me to say to him what was deep in my heart but I knew it would never work out face to face. So, I wrote him a letter. It was never mentioned until I was alone with him some months later in the hospice and I said to him, ‘I would just like to say how important you are to me.’ He replied, ‘I know, you wrote me a letter.’ That was all either of us needed. I am not sure how I would have coped if I hadn’t written the letter.

What regrets will we have as we are judged by a ‘Father who judges each person’s work impartially’. 1 Peter 1.17 In particular what will we regret not saying in the light of Peter’s conclusion to the quote to, ‘live out our time as foreigners here in reverent fear’?  When Peter and Paul are writing they are addressing believers individually but they are also speaking to the church as a whole and expecting the church to respond and act as one whole entity. Paul uses the biblical analogy of the church being the body of Christ and Peter of the church as a spiritual building. How good is the modern church at being a unified body or building directing its energies in a collective ‘declaring the praises’ of him who saved us.

The declaring of praises is much more than singing worship songs and prayer in the confines of a church building or home group. It is the obedience to the great commission to, ‘Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you.’ Matthew 28.19,20 There are three broad strategies to achieve this, each one essential. Holiness of life, that is a life set apart overcoming sin that makes us aliens in our own world. Good works that are derived from God’s grace towards us. The proclamation of the gospel. The church is called to be at one in all three areas.  Which if any do you struggle with? God has done all that is necessary for us to be obedient. All three in their own ways declare the praises of him but perhaps the one we may most regret when meeting our God is whether we have shared the gospel with others.

God has empowered the church through the gift of the Holy Spirit.

He has equipped the church for the work of ministry through the, ‘apostles, the prophets, the evangelists, the shepherds and teachers.’ Ephesians 4.11

He has given the church the identity and authority to convey the word of God and make disciples. 1 Peter 2.9

 In that case why is the modern church frequently so reluctant and ineffective in reaching people with the gospel? Here are some thoughts to address what is for God a vital issue.

Follow the money – How much of the churches resources (people, time, money, events, prayer) go into reaching out to people with the gospel.Training and equipping – How does the church equip itself to communicate the gospel in helping people understand the gospel, the questions people ask, the ways to listen, explain, mentor and coach people who do not yet believe?

Invitations – How often and how many are invited to join in with the family of God. It can be small social gatherings, films, quizzes, courses, individual bible reading, church services.

The attention we give to make the Christian life understandable – From what is done in church to why Christians make different decisions.

Engaging with the market place – The apostles met people where they were, by a river, in the street, in a place of worship, in a community hall, in people’s houses, all with the deliberate intent to share the gospel. Where do people meet now with an open mind?

Friendship – Have we ever asked a friend to come to a Christian function or do we think it will hurt the friendship? Have we ever explained to a friend why we believe and why it is so important to us?

What regrets will we have as we meet our Father?

Here I am Lord




The house that speaks.          1 Peter 2.4-12

When the church comes together whose church is it? It is easy to become possessive over a church and the reasons for going can be strongly about oneself. Church leaders can easily adopt a position where they say this is my church and what I say goes. It is my vision and if you do not agree then go somewhere else. Another might say, it is where I have been for a long time and it is what I like and there should be no change. Some might go as long as the music is what they want. Others may decide based on the version of the bible that is used in preaching. Many go because their friends go and leave if their friends are not there.  Some go because of the children, others leave because of the children. At the heart of much of this decision making is a consumer mindset and it exposes a limited and reduced view of the church. It answers the question, ‘whose church is it’ by saying it is mine. Peter answers the question by saying it is God’s and God’s with a massively larger vision than any one person or group of people may conceive of, at any one time or in any one place.

It is God who chooses the people, 1 Peter 2.4 not the church leadership. God who made Jesus the keynote foundation of his church. v 2.4 God who made the church a new race. v 2.10 God who appointed the roles to the church. v 2.9 Crucially it was God who showed mercy to those who had not known mercy, that is ourselves. v 2.10 God is not a brick in the house we are building, we are the bricks in his house if we come to him through Jesus. ‘As you come to him, a living stone rejected by men in the sight of God chosen and precious, you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ..’ v 2.4,5 Through Jesus Christ, God has made the church the new temple and the new nation that is his medium for declaring the goodness and glory of God through the life of the believers and the gospel.

This is priestly work in terms of worshiping God, interceding for others and teaching his word. Peter explains that the church belongs to God to declare its own salvation and the salvation that is for all who have faith in him. The church is to, ‘proclaim the excellencies of him who called you out of darkness into his marvelous light.’ V 2.9 The declaring of his excellencies is to be by word and life. God keeps these in balance. To do this we need to recognize that we are not to conform to the pattern of life in the surrounding non-believing culture and to overcome those inner desires that as Peter puts it, ‘wages against your soul.’ v 2.11 The Holy Spirit will make us very well aware of these desires of the ‘flesh’ through the word of God (Scripture). Clearly Peter’s meaning is more than simply abstinence, that is the avoiding of things, it is the positive outworking of good deeds. v 2.12 The reason for this is to make evident what God has done and bring him glory.

Changing our view of belonging to the church to perceive it through the eyes of God leads on to a radical change of motivation and life.  How does being part of a chosen race, priesthood and nation challenge us regarding our future?

How does our part of the spiritual house of God speak to the world that has not yet received mercy?

Cornerstone – Hillsong Live




Brotherly love        1 Peter 1.21-2.3

How different is belonging to a church from belonging to any other group? The question matters not just for the sake of those who belong to a church, it matters for the sake of the gospel and it matters for the glory of God. Problems in relationships within the church often lead people to take the view that faith is private, their relationship with God is individual and not connected with other believers. Some say they have no need of church. Poor relationships within a church become known in the community and become a barrier to others accepting the validity of Christian teachings because they see a disconnect between what is said and how the church behaves. Christians at times place their own ego and wants above the interests of the gospel and the glory of Christ.

At the same time we are all in need of genuine brotherly or sisterly love. Everyone thrives in a loving environment, however understanding the appropriate way to show love is also crucial. It is easy to take modes of expressing love from one’s surrounding culture and assume that is Christ-like love. Examples of inappropriate behaviour repeatedly occurred in the early church as it does in the modern church. This brings into focus what is distinctive about the ‘sincere brotherly love’ that Peter refers to.

At the heart of this issue is Christ’s perspective. It is through him that Christians, ‘are believers in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.’ 1 Peter 1.21 The object of Jesus’ sacrifice and resurrection are both God’s glory and our faith and hope in God. At that point then when we have trusted in the saving work of Jesus, God has purified our souls. ‘Having purified your souls by your obedience to the truth …’ v22a Purified means cleansing or washing but also in the context of 1 Peter it also has the Old Testament meaning of being set apart or dedicated to God. In verse 1.2 Peter tells the churches they have been, ‘sanctified of the Spirit, (purified) for obedience to Jesus Christ (set apart). Having been set apart for obedience or discipleship they are now aliens in their own country. They belong to a new spiritual kingdom. They have been born again into a new family, the family of God. Belonging to this family through Jesus Christ is the source of their brotherly love. Obedience to Jesus is expressed through obedience to the gospel of word of God. v 1.23

It is the word of God that is the seed of eternal (imperishable) life. This new birth brings forth a new and pure heart, set apart or sanctified to God. Brotherly love then comes from obedience and a sanctified heart. Your old life Peter explains will wither and die but your new life brought about by the word of the Lord remains forever. vv 1.24,25

What is this loving new life like? Peter explains it initially in terms of changes that need to be made in their personal and collective life. Put away he says, ‘all malice and all deceit and hypocrisy and envy and all slander.’ v2.1 These are challenging principles because they take away many of the protections we create around ourselves and make us vulnerable in our relationships. They mean we do not massage the truth so that it appears personally more favourable. It means that groupings within a church that plot against another group are not acceptable. It means being careful in the way we talk so that we do not claim things that are untrue. It challenges our motivation for what we say and do so that we allow others to prosper even if there is a personal cost. It means being open and honest in a way that shows love rather than self-interest. Our desire instead should be for the word of God so that the whole church matures in its spiritual life. We have already experienced the goodness of God through his love for us and want that to be the way we are. V2.2

I will be my brother’s keeper



A Holiness Mindset                              1 Peter 1,10-20

Holy isn’t a word that one hears too much these days. When it is used it is often in regard to the exotic, a personal special place or object. It is defined by the individual, a cricket fan might call the Lords pitch their holy ground. Sometimes it is linked to a personal aspiration and is termed their holy grail meaning the goal at the end of a quest. Historically holiness has been linked to pilgrimage and it still is for some Christians, particularly Orthodox and Catholic traditions but is now perhaps more associated with other world faiths. The idea that it is God who determines what is holy is central to the Christian faith and other theistic religions but is at odds with common western world views that are rooted in materialism or relativism that emphasize individual independence.

Peter makes holiness a main theme in his letter. He repeats God’s command in Leviticus 19.44, ‘But just as he who called you is holy, so be holy in all you do; for it is written: “Be holy, because I am holy”. 1 Pet 1.15,16 Holiness is defined by the nature of God himself.  But is that realistic and how do we go about being holy? Wouldn’t that make one into some kind of oddball? How can one possibly live a normal life and be holy? It does sound rather medieval and completely out of touch with modern life. It is a big topic but Peter in the second half of the first chapter does provide some starting points that are not odd but have a lot to do with one’s mindset.

The believer has always been in the mind of God as he prepared salvation. The Spirit of Christ inspired the Old Testament prophets to point to the coming of Jesus as Messiah. 1 Pet 1.10 A key understanding to start the walk of holiness is grasping that one has always been in the mind of God but more than that, each one of us is so valued and loved that it was always his intention that Jesus would through suffering bring about salvation.  Jesus’ death and resurrection followed by his return to glory was never a spontaneous event, it was a matter of pure deliberate love.  As post resurrection Christians we have been in the privileged position of having the good news (or gospel) explained to us. The wonder of it is so great, Peter says, ‘Even Angels long to look into these things.’ 1 Pet 1.12 Closely associated with holiness is awe, as we increasingly grasp the depth of God’s love for us then awe of God will grow.

Peter says in the light of this, prepare your minds for action, be sober minded and, ‘set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ.’ 1 Pet 1.13 Being holy then is a deliberate thing, one must be resolute and determined, crucially in being like Jesus in one’s attitudes involves positively embracing godliness and rejecting passions that once controlled one’s life. As Peter goes on to say, ‘As obedient children, do not be conformed to the passions of your former ignorance, but as he who called you is holy, you also be holy in all your conduct.’ 1 Pet 1.15 This is not a colourless drab life, it is filled with love, joy, good relations, peace of mind and fulfilling deeds that are aimed at bringing the good news of the gospel to all in your sphere. As a disciple of Christ one becomes part of a loving, generous community with a common goal.

Disciples of Jesus are in the combined position of being able to know and address Almighty God as Father and at the same time understand that he also is the one who judges impartially. 1 Pet 1.17 That combination of what might feel contradictory understandings makes sense in the light of Jesus’ sacrifice. As we deliberately choose to walk the path of holiness we do so knowing it was Jesus who ransomed us, not a matter of, we pass God’s judgement based upon our own good deeds. Peter reminds us that we were not ransomed with material wealth but, ‘with the precious blood of Christ, like that of a lamb without blemish or spot.’ 1 Pet 1.19 Carrying that knowledge with us helps us to soberly prepare our minds for holiness.

What is your passion?

Holiness – Micah Stampley



The Wind blows where it wishes.   1 Peter 1.3-9 and John 3.1-15

We live very close to the coast and the wind plays an important part in our lives. We have just had a four day period of 40mph winds. The wind howls round the front door and the trees whip and twist. Young plants have been torn from the ground and established trees in the fields are bent permanently in the direction of the prevailing wind. Walking on the beach in shorts becomes painful as the sand blasts the skin below the knee. This last weekend my wife turned to me and said, ‘Look at the wind out there.’ Clearly, we could not see the wind but the effect of the wind was dramatically apparent. Jesus describes the impact of the Holy Spirit on people’s lives in just these terms. ‘The wind blows where it wishes, and you hear it’s sound, but you do not know where it comes from or where it goes. So it is with everyone born of the Spirit.’ John 3.8

Peter celebrates this spiritual birth, ‘Praise be to the God and Father of our Lord Jesus Christ!’ 1 Pet 1.3 Peter is referring back to Jesus’ encounter with Nicodemus a prominent Pharisee and Jewish religious leader, who later came to faith in Jesus and helped with his burial in the tomb. Jesus made clear that just as we have a physical birth, for a relationship with God, there is a need for a spiritual birth. John 3.5-7 This new birth involves being cleansed from one’s old sin driven life and our heart, or inner person, being spiritually renewed. As Paul puts it, ‘He saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit.

 Jesus expresses surprise that this is puzzling to Nicodemus as an Old Testament scholar because it is clearly expressed in Ezekiel 36.25-27 and Joel. 2.28-32 Just as a tree bending in the wind is evidence of the wind so a believer’s life should be evidence of their spiritual new birth. Many look for dramatic spiritual signs as evidence of the Spirit’s work but the most significant signs are to be found in changes in the believer’s life. Peter encourages them to live out their new life. ‘Now that you have purified yourselves by obeying the truth so that you have sincere love for each other, love one another deeply, from the heart. For you have been born again, not of perishable seed, but of imperishable, through the living and enduring word of God.’ 1 Pet 1.22.23

Peter explains that this new spiritual birth is due to the believer’s participation in the resurrection of Jesus Christ. 1 Pet 1.3 The new life will not die as our body dies but is an inheritance of eternal life. Once given it is God who keeps it secure and it will become evident in what Peter terms, ‘in the last time’. Peter is encouraging believers to live in the light of this secure hope. The reason Peter wants believers to be secure in this understanding is that it will create resilience in times of trouble.  Resilience here is more than simply bearing suffering, the knowledge of God’s eternal promises will bring about joy during suffering. ‘In all this you greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials.’ 1 Pet 1.6

 New birth has led to resurrection hope and rejoicing in times of trouble, resisting sin, and this in turn brings glory to Jesus Christ. ‘These (troubles) have come so that the proven genuineness of your faith – of greater worth than gold, which perishes even though refined by fire – may result in praise, glory and honour when Jesus Christ is revealed. 1 Pet 1.7

 Peter is the one who has seen for himself the suffering, resurrection and ascension of Jesus and heard his teaching. Time now has passed and the letters’ recipients have only heard about Jesus, they have the Old Testament writings but as yet they would have limited, incomplete collections of New Testament gospels and letters. It was therefore very important for the churches to hear firsthand from those who lived with Jesus. Even so, Peter is excited by the evidence of their new birth through the Spirit. He shares with them the joy of their salvation. How lovely that he is thrilled by their salvation and is rejoicing for others. ‘Though you have not seen him, you love him; and even though you do not see him now, you believe in him and are filled with an inexpressible and glorious joy, for you are receiving the end result of your faith, the salvation of your souls.’ 1 Pet 1.8

How much would others see in our lives evidence of new birth as the wind can be seen in the trees?

Who are we rejoicing with that though they have not seen him, they love him and are filled with joy as a result of their faith and salvation of their souls.?

Power of your love



You’ve got mail.        1 Peter 1.1-2

I was standing on my drive last week when a delivery driver appeared from behind the front hedge with the words, ‘Are you Andrea Williams?’ Now I am six foot, over weight, balding, with a beard and male. ‘Yep’ I replied. He seemed a little unsure so he pressed me for more detail. ‘Are you number three?’ Now as far as I know my mother only had two children and I was the second, but I assured him I was number three any way, just to get the whole thing over with. ‘This is for you then’, he said and thrust a small parcel in my hand. I’ve been had like this before and given post that wasn’t for me and ended up walking the local streets trying to find the real recipient, so I checked which delivery firm he worked for. He threw back over his shoulder the name of the highest valued company in the world (other possibly more ethical internet providers are available) as he rapidly disappeared from sight. Mildly amusing as that interchange was it succeeded in establishing who the post had come from and if it had arrived at the intended recipient, which broadly is what the opening sentences of 1 Peter does as well.


Peter wrote this letter close to the end of his life, around A.D. 62-64, he was probably in Rome. He was one of the most well known of the apostles with a special commission from Jesus to, ‘Feed my Sheep.’ John 21.17 This commission, Jesus made clear, was to be a response arising from Peter’s love for Jesus. Peter had a particular role in reaching out to the Jewish community while Paul had a special commission to establish churches amongst the Gentiles (non-Jewish). However, it is a mistake to think that that these roles were exclusive, Peter was the first to have revealed to him that the same baptism of the Holy Spirit was for Gentiles as it was for Jewish converts and Paul always started his outreach in a new town by going to the synagogue and preaching to the Jews.


Peter starts his letter by stating he is Peter, a sent one or messenger, from Jesus Christ. In fact, no one knew Jesus better than Peter. He went through every grueling moment of Jesus ministry, death and resurrection by the side of Jesus. He knew Jesus’ love and rebukes. He saw Jesus in all his miraculous glory, he saw his tortured body. He witnessed Jesus’ healing touch and then healed people himself in Jesus’ name. He welcomed Jesus into his home and saw him heal his mother in law. He walked with Jesus for three years over the whole landscape of Palestine. He saw Jesus disappear in the clouds following his resurrection promising to return. He ate fish with him, that Jesus had cooked, after Jesus’ crucifixion. He listened to every word of Jesus’ teaching. He had walked on water towards Jesus in the middle of a tempestuous storm and then lost faith so Jesus had to grasp him and save his life. He had been imprisoned for speaking about Jesus’ resurrection and then been miraculously released from shackles and prison. He had experienced the grace of God in a way that few could compare with. Peter was a man who learnt the hard way but there was nobody who had greater claim to say they were an apostle of Jesus Christ. So, receiving a letter from Peter for any church was a massively significant moment.

The letter was for circulation around the churches of Asia Minor or what is now Turkey. In his initial greeting to the elect exiles of the Dispersion the ‘elect’ are the chosen of God in the same way as Israel was the chosen people of God in the Old Testament. He is signifying that the church is now God’s people, called by God, to be his body living distinctively and bearing the good news of Jesus to the world. In the second sentence Peter introduces one of the key themes of his letter, the notion that God’s people are exiles. From now on their allegiances are to the kingdom of God and they are now strangers to the culture of the world that they have been called out of. Jesus consistently taught about the kingdom of God and then established it through his death and resurrection and on his ascension being enthroned as the King. The kingdom became the dispersed people who God had sanctified through the Holy Spirit. v2 Sanctification here is referring both to the initial conversion of the believer and also to the progressive changes the believer experiences as they learn to live more like Christ. This is the life of discipleship or as Peter describes it here, obedience to Jesus Christ. This new relationship with God is only possible because by faith the Christian has benefited from forgiveness from sin because of Jesus taking the consequences of the believer’s sin through his death. Peter describes this as being sprinkled with his blood.


In these ways Peter establishes at the beginning of his letter, who he is and who he is writing to. He then prays for their continued experience of God’s blessing in experiencing God’s mercy and peace. Peace here is not only a sense of inner peace, it is peace in terms of their relationship with God, not being estranged from him and in fact being positively in harmony with him. The opening of Peter’s letter also makes clear that the believer’s relationship is with the full Trinity, as he describes the foreknowledge of God the Father, the sanctification of the Spirit and obedience to Jesus Christ.


Have we made that first step of obedience to Jesus Christ and therefore joined the Kingdom of God?

Do we experience the continuing sanctification of the Spirit that enables us to become more like Jesus?


What a Beautiful Name – Hillsong Worship



Presence makes the heart grow fonder.         Psalm 61

David opens the psalm a long way from Jerusalem and the tent of meeting. v4 It felt like being at the end of the earth although he was probably just over Israel’s border. He was in the need of God’s presence to be his place of refuge. He was experiencing a time of spiritual weakness as well as probably a threat to his life. Although the tent of meeting was the holy place where the ark of the covenant was placed the God of Israel was not contained by geography. Psalm 139 makes this clear, ‘Where shall I go from your Spirit? Or where shall I flee from your presence? If I ascend to heaven you are there! If I make my bed in Sheol, you are there. Psalm 139.7,8 David felt safe in the presence of God in a similar way that being in the presence of someone who you love provides a sense of safety. A sense of safety is an important aspect of love, it is why we hold someone who is frightened and why we hold the hand of a loved one in their dying moments.

The central verses of the psalm, either side of ‘Selah’ carry the heart of this psalm’s message. It is the importance of spending time in the presence of God. ‘Let me dwell in your tent forever!’  v4 says David. He wants to be close to God not only for refuge but also because he shares the inheritance of all those who fear God. Because he loves God he loves being with God. Absence isn’t making his heart grow fonder, the continuing presence of God grows his love.  He enjoys God and enjoys obeying God. The Old Testament and especially the psalms are full of verses that thrill at being in the presence of God. ‘How lovely is your dwelling place, O Lord of hosts! My soul longs, yes, faints for the courts of the Lord; my heart and flesh sing for joy to the living God’. Psalm 84.1,2


In Jesus we have a perfected model of desiring to be in the presence of God. Jesus showed and taught his disciples the importance of spending time quietly in God’s presence. When the twelve disciples excitedly returned to Jesus after he had sent them out to preach the Kingdom of God, he said to them, ‘Come away with me by yourselves to a quiet place and get some rest’. Mark 6.31


Spending time in God’s presence enables the disciple to resist sin as Jesus showed in the wilderness after his baptism. Persistent sin frequently damages Christians’ ongoing relationship with God and limits the effectiveness of their lives. David links time spent in God’s presence with the keeping of his vows. ‘For you, O God, have heard my vows; you have given me the heritage of those who fear your name.’ v5 Again in verse 8, ‘So will I sing praises to your name, as I perform my vows day after day.’

Time in God’s presence also builds hope. David expresses such hope for himself but at the same time moves into prophetic verse concerning the coming King, the Messiah, as he talks about being enthroned forever before God. vv 6,7 Hope is a vital part of the Christian life, it is rooted in the promises of God and the death and resurrection of Jesus. Hope produces resilience. When Peter was writing to the churches at the time of Nero and rapidly escalating persecution he wanted them to grasp the hope they had in Christ. He wrote, ‘Praise be to the God and Father of our Lord Jesus Christ! In his great mercy he has given us a new birth into a living hope through the resurrection of Jesus Christ from the dead, and into an inheritance that can never perish, spoil or fade.’ 1 Peter 1.3,4 Later he called them to come into Jesus’ presence to be built up into the people of God that God desires. ‘As you come to him, the living Stone – rejected by humans but chosen by God and precious to him – you also, like living stones, are built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ.’ 1 Peter 2.4,5

Have we regularly built into our life time to, ‘come away and be with Him’?

Do we allow ourselves time to enjoy being in the presence of God and celebrating the hope that is within us?

Living hope – Phil Wickham



Discipline is like worm medicine      Psalm 60 and 2 Samuel 8

As a parent what was the worst fight you had with your child, or perhaps it was the other way round? In our household it was over worm medicine. Worms are a topic that most of us prefer not to mention in public but something a lot of us have had to deal with in private. I am not sure if children lock on to parents’ tension over this. I remember vividly the semi-secret whispered request over the pharmacy counter if they stock medicine for worms and then the absolutely toe-curling embarrassment as the pharmacist loudly proclaims the whole family must take the treatment. I was then told not to worry as it was a delicious strawberry flavour. The truth is the taste of the medicine was revolting and nothing at all like strawberries. As dutiful parents we made a show of cheerfully swallowing our dose. The first child opened their mouth and spat it across the room. There then began one of the biggest family scenes I remember that ended with our rolling around on the floor with our child trying to wrestle a spoonful of medicine into him. It was a ridiculous humiliation of parenthood, easily rectified the next day by buying tablets crushed into copious quantities of jam. God’s discipline of his people is like worm medicine, unwanted and unpleasant but good for you.


Psalm 60 relates to a time when David was defending Israel against invasion on multiple fronts and is described in 2 Samuel 8. The enemies were the Philistines, Moabites and Edomites. David believed God who had promised to go with the Israelites into battle had left them v10 and it was God who had previously given them victory. The nation had in some way rejected God and now they were experiencing his discipline by God removing his presence from them. It had become a national emergency, so David prayed, ‘You have rejected us, God, and burst upon us; you have been angry – now restore us! You have shaken the land and torn it open; mend its fractures, for it is quaking. You have shown your people desperate times; you have given us wine that makes us stagger.’ vv 1-3 Some might interpret a psalm like this today as God causing a pandemic to punish countries for sinful disobedience and rejection of God; in much the same way as some said Aids was God’s punishment against homosexuality. This I believe is an entirely false understanding of scripture. The Old Testament should be read in the light of Jesus’ life, sacrificial death, teaching and example.


David responded appropriately, as the representative of God’s people he threw himself entirely on God’s mercy. ‘Save us and help us with your right hand, that those who you love may be delivered.’ v5 God’s reply was that he was not only the God of Israel, he was also God over all nations. vv 6-8 David then faced up to the fact that the nation had become proud and thought they could achieve victories without God’s help. He confessed their own helplessness to do so and their need of God. ‘Give us aid against the enemy, for human help is worthless. With God we will gain the victory, and he will trample down our enemies’. vv 11,12

The New Testament reveals there are still times when God needs to discipline his people. Not this time in national battles as his people are now spread across the nations. No this is a battle for holiness. In Revelation 2 and 3 the risen Christ addresses words of discipline to seven churches located in modern Turkey. He repeatedly opens his words with, ‘I know your deeds’. God’s discipline was addressed to the local church as a whole and formed from his intimate knowledge of the church. He both affirms their obedience and details their failings. He cautions the church in Ephesus, ‘Consider how far you have fallen! Repent and do the things you did at first. If you do not repent, I will come to you and remove your lampstand from its place.’ Rev 2.5 The Spirit would withdraw from the church and it would die. The church in Laodicea had become like Israel in Psalm 60, self-dependent and not trusting in God.  The Spirit warned them of the risk of their losing his presence, ‘Because you are lukewarm – neither hot not cold – I am about to spit you out of my mouth. You say, ‘I am rich; I have acquired wealth and do not need a thing. But you do not realize that you are wretched, pitiful, poor, blind and naked. I counsel you to buy from me gold refined in the fire … Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with that person, and they with me.’ Rev 3.16-20


God’s discipline in both the Old and New Testaments is relational.

How much do we prize our relationship with God?

Have we experienced God’s discipline in our lives reflected in our relationship with him?

Do we grasp the grace of God in always wanting to restore our relationship with him.

I will offer up my life – Matt Redman



That’s the sixth time you’ve tried to kill me.

Psalm 59 and 1 Samuel 19

The events that inspired Psalm 59 were getting David down. I can hear him shouting, ‘This is the sixth time you have tried to kill me. It is getting beyond a joke.’ 1 Samuel 19 sets out the series of events. Saul was overtaken by jealousy as he was repeatedly faced by David’s greater success in battle and popularity with the masses. Jonathan, David’s best friend and son of Saul, reasoned with Saul that, ‘the lord worked a great salvation for all Israel. You saw it and rejoiced. Why then will you sin against innocent blood by killing David without cause?’ 1 Sam 19.5 Jonathan temporarily brought about reconciliation between Saul and David. However, the war season came again and David led a major victory over the Philistines. Saul could stand it no longer and when David was playing his lute to sooth the King, Saul picked up his spear and tried to pin David to the wall, making it the fifth time Saul attempted to murder David. David dodged and escaped fleeing to his own house.

Saul sent men to watch David’s house with the intent of arresting and killing him in the morning. David’s wife, Michal warned David and helped him escape through a window.  She then tried the old escape from prison trick of making up a dummy in his bed to look like him to give David time to escape. When Saul’s men arrived in the morning to take David to Saul she claimed he was sick and in bed. Saul’s response to his men was bring him in his bed. Once Michal’s deception was exposed Saul challenged his daughter Michal as to why she should help his enemy escape. Michal then lied to protect herself saying that David had threatened her life.

David made good his escape and reached Samuel the prophet. Saul ordered his men to pursue David but as they approached David’s hideout, at Ramah, they were overcome by the Spirit of God and started prophesying. What is meant here by prophesying is uncertain but may well have meant, praising God. Three times Saul gave the same instructions and each time his men were overcome by prophesying. Saul gave up and went himself only to find he also was overwhelmed by prophesy and spent an entire day lying naked and repentant before Samuel, prophesying.

This incredible account explains the extreme language used by David in the psalm. He pleads for God’s protection. ‘Deliver me from my enemies, O my God; protect me from those who rise up against me; deliver me from those who work evil and save me from bloodthirsty men.’ David was not innocent of all sin, but he was innocent of what Saul had charged him with. vv 3,4 For David, Saul’s persistent henchmen were the howling dogs, prowling the city. v6,14 David’s repeated escapes were for him a clear demonstration of God’s protection, although as he wrote the words describing God’s deliverance he may well have also been drawing on other later experiences in his reign as well. ‘But you, O Lord, laugh at them; you hold all the nations in derision. O my Strength I will watch for you, for you, O God, are my fortress. My God in his steadfast love will meet me; God will let me look in triumph on my enemies. vv 8-10

How, you may ask, can this psalm possibly relate to a twenty first century Christian experience? Who can possibly be relentlessly chased down with their life threatened because of their faith in Jesus? Sadly, we see many in those circumstances seeking asylum and refuge in Britain today. There are those who have fled countries controlled by ruthless gangs because their faith will not let them comply with the gang’s criminal demands. Others who by criminal gangs have been enslaved and transported into another country for prostitution, domestic servitude or economic enslavement. Many were either Christian at the point of being captured or tricked, or have become Christians since. There are churches significantly growing where men and women have escaped certain arrest, torture or execution for confessing Christ in their country of origin. Once here, even if given permission to stay, it does not mean that the gangs, families or authorities have given up on taking their revenge.

But we can join with them as they worship when they reach a place of relative safety using David’s words, ‘But I will sing of your strength; I will sing aloud of your steadfast love in the morning. For you have been to me a fortress and a refuge in the day of my distress. O my Strength, I will sing praises to you, for you, O God, are my fortress, the God who shows me steadfast love. vv 16,17

Is there someone who needs our time, love and patience to listen to their story as well as our intercessions?

 How long – Stuart Townend



Not even your wife likes you!!!!             Psalm 58

The above protest poster was held high by a woman in a crowd of thousands as a head of state visited a Scottish golf course. I added the exclamation marks as they are a signature feature of the head of state’s own memes. Humour, cuts sharpest, when there is an element of shock and potential truth. But that is mild compared to Psalm 58 where all humour has fallen away leaving only truth that is brutally vitriolic. The words are aimed at those with wealth and power who wield both to their own advantage, simultaneously oppressing others. The objects of David’s condemnation are rulers or as the ESV scathingly translates, ‘you gods’. v1


Psalm 58 has been controversial, even made optional in the Anglican 1980 service book, because of the strength of its language, especially verses 6 to 9. The language is strong, these are words that no western politician would expect to get away with. David appeals to God to break the teeth of unjust rulers and then tear them out of their mouths. He wants God to make them disappear, compares them to slugs and a still born child. He wants swift and total judgement that sweeps them from power and even life.

However, a further statement that has caused offence, ‘the righteous will be glad when they dip their feet in the blood of the wicked’ v10 is not a celebration of personal revenge. The imprecatory psalms (of which this is one) leave judgement to God. But it does recognize there is a battle and the godly are involved in it and the righteous will be pleased with God’s victory. v11

This psalm makes clear that when people are not treated with equity then that is wicked and to be opposed. ‘Do you judge people with equity? No, in your heart you devise injustice, and your hands mete out violence on the earth.’ vv1,2 We are called to be godly in what we do and say. A core part of our calling is to campaign for justice and oppose injustice. This can take place within a political party structure but there is an increasing trend for campaigning to be cause specific and there are many causes that Christians and churches as a whole could actively support. They do not all have to be specifically Christian causes such as the persecution of Christians across the world, they can and should also be issues that impact the well-being of all e.g. modern slavery, Black lives matter and the impact on the world’s poorest of global warming.

Christian Aid is currently campaigning for debt relief for the poorest countries so that they have finances to fight the Coronavirus. Burkino Faso a country of 19 million has 11 ventilators, Sierra Leone has no intensive care beds in the hospitals. You can add your voice for debt relief here – https://www.christianaid.org.uk/campaigns/debt-jubilee-petition .


Tearfund is campaigning to clear up the plastics in the ocean which impacts on many poor people’s livelihoods. Increasing the proportion of global aid spent on waste management to 3% would more than halve the quantities of plastics entering the oceans and improve poor communities’ health. More than two billion people have no waste collection, meaning their rubbish ends up being burned or dumped in places like rivers and oceans. Tearfund are campaigning for global companies to take responsibility for the waste arising from their profits. You can join the campaign here – https://www.tearfund.org/about_you/action/

As a disciple of Jesus, do you recognise a responsibility to speak up and act for justice?

How can you help your church actively promote justice?

God of Justice (We Must Go) – Tim Hughes https://www.youtube.com/watch?v=b3NelRb1LY4


Sharing in the glory                                       Psalm 57

 There was a time when caves figured large in David’s life. (See the title) Life had not improved much since Psalm 56 when David had escaped from the Philistines in Gath. He fled to the cave of Adullam where his brothers and a general band of discontents joined him, but Saul returned from fighting off another Philistine attack with 3000 of the fittest men, to finally hunt David down, while David and his followers were hiding near the Crags of the Wild Goats. At that point David and some of his men were sheltering at the back of a large cave when Saul entered the cave to relieve himself. Despite urging from his men David refused to seize his chance to kill Saul because he honoured him as the Lord’s anointed. Instead he crept up and cut off a piece of Saul’s cloak without his knowledge. A trick fit for a pick pocket in Oliver Twist. When Saul left the cave, David called after him from a safe distance, waving the piece of the cloak and demonstrating that he had spared Saul. Saul temporarily repented of his pursuit of David and recognized that David would succeed him as King.

Psalm 57 begins as a lament vv 1-4 and ends in praise. vv 6-11 David has grown in confidence as he shelters under God’s wings. v2 It is not that his troubles, even the threat to his life, have gone away but he has seen evidence of the Lord’s protection. The threats are real, both physical from the weapons of Saul’s army and accusatory from those, ‘whose tongues are sharp swords’. v4 It is God who vindicates him v2 and so he gives glory to God in verse 5 and repeats it in the concluding verse 11. ‘Be exalted, O God, above the heavens; let your glory be over all the earth.’ David bursts in to a song of praise, vv 6-11 which gives God the glory for his salvation.

The theme of giving God the glory and living for God’s glory is repeatedly picked up in the New Testament. Jesus said, ‘Let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven’. Matthew 5.16 Jesus again linked his disciples lives with God’s glory in John 15.8, ‘By this my Father is glorified, that you bear much fruit and so prove to be my disciples’. Jesus demonstrated how obedience to the Father brought glory to God and the Father would in turn glorify him. ‘I glorify you on earth, having accomplished the work that you gave me to do. And now, Father, glorify me in your presence with the glory that I had with you before the world existed.’ John 17.4,5

Later the apostles made clear how disciples of Jesus lives ought to bring glory to God. Peter instructed, ‘As each has received a gift, use it to serve one another, as good servants of God’s varied grace: whoever speaks, as one who speaks oracles of God; whoever serves, as one who serves by the strength that God supplies – in order that in everything God may be glorified through Jesus Christ. To him belong glory and dominion forever and ever.’ 1Peter 4.10,11 Paul made clear that even in the smallest things we do we ought to act in a way that brings glory to God, protecting the faith of the most vulnerable in their faith. In Corinth, meat bought at the market had previously been dedicated in some way by the butchers to a pagan god. Paul said if he eats in thankfulness to God, then his conscience is clear. However, if it becomes an obstacle to another believer then do not eat it because the greater good is in not undermining the faith of another. In all our lives we are to live for the sake of the gospel that bring glory to Jesus Christ and God the Father. In that way we can join with David in singing, Be exalted, O God, above the heavens; let your glory be over all the earth.’

 In time of trouble, do we take refuge in the shadow of the wings of the Father?

Do we draw upon the strength God supplies to live our lives in ways that glorify him through Jesus Christ?

To God be the glory – (For traditional worship)




Michael W. Smith – King of Glory ft. CeCe Winans (For full throated modern worship)



Walking in the light of life        Psalm 56

When darkness is its most complete we feel the need for even the smallest amount of light. Darkness has the capacity to make us feel completely surrounded and yet absolutely alone. It makes our next step uncertain and can leave us directionless. It connects to our most primitive instincts, our other senses become heightened and our safety becomes our dominant concern. These things were all David’s experience at the time of Psalm 56. No wonder darkness and light are such powerful images in the bible. For those who are conscious of surrounding darkness in their life these are the words Jesus said to the people, ‘I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life’, echoing the closing words of Psalm 56.

 Life’s darkness is made worse when accompanied by loneliness and I find it difficult to think of a time when loneliness has been a greater issue than over the last few months of lock down. Psalm 56 describes David’s intimate conversation with God at an all-time low. David, described his life to Jonathan as, ‘only a step between me and death,’ 1 Samuel 20.3 as Saul was determined to kill him. David had fled Israel alone and sought refuge in Gath the home town of his historic enemy Goliath, carrying Goliath’s own sword. There he stood before Achish, king of the Philistines, while Achish’s servants reminded the king of the Israelite chant, ‘Saul has slain his thousands, and David his tens of thousands’. 1 Samuel 21.11 The tens of thousands being Philistines. To Achish, David was a prize hostage. It is in the light of that we can understand David’s opening plea and prayer to God. ‘Be gracious to me, O God, for man tramples on me; all day long an attacker oppresses me; my enemies trample on me all day long, for many attack me proudly.’ Vv 1,2

We do not have to be in fear of a sudden and violent death to experience extreme darkness and loneliness. Sometimes darkness can make us incapable of even uttering a prayer but David does an important thing, he admits he is afraid and in his fear he voices his trust in God, however weakly. ‘When I am afraid, I put my trust in you.’ v3 Why do I say weakly? Because he does what we are all liable to do and reverts immediately to focusing again on his troubles in detail. Although he says, he will not be afraid and in God he trusts, his trust is fragile. To escape Achish, he feigns madness and goes into an elaborate act of desperation. His behaviour is not that of a faith filled man of God.

David’s enemies and risks are two-fold, they come from his own people and the Philistines. He wants God to keep a close eye on both and hold them to account. Faith does grow though as he turns to God’s word. ‘In God, whose word I praise, in God I trust; I shall not be afraid. What can man do to me?’ vv 9,10

David does two things. He remembers his vows to God and he trusts God’s word. v12 For the Christian we may remember a time when we made a commitment to follow Christ, that time when our promise became a life-long promise and we took Jesus at his word. That was when it was God who, ‘delivered my soul from death.’ v13 From then on his word reveals the light of our life – Jesus, who is the light of life.

How disciplined are we in understanding God’s word so we can walk in the light of life?

Thy word – Amy Grant





The enemy within the kingdom

Psalm 55         2 Corinthians 11 & 1 Corinthians 3

‘Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. You will recognize them by their fruits. Are grapes gathered from thornbushes, or figs from thistles?  So, every healthy tree bears good fruit, but the diseased tree bears bad fruit.  A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit.  Every tree that does not bear good fruit is cut down and thrown into the fire.  Thus you will recognize them by their fruits.’ Matthew 7.15-20 ESV

For the Christian one of the most emotional and spiritually painful times can be when division occurs within the church or the ‘Kingdom of God’. Psalm 55 has much to say on this topic. Typically, division arises around personalities but it can also occur because of differences over aspects of theology or the way the church expresses itself. Where it does happen things other than the glory of Christ have risen to the dominant place in peoples’ minds. In David’s time the kingdom of God was a nation ruled by a king under God and division was rebellion against the king.


Frequently when David orders his thoughts and communion with God into a psalm he carefully constructs poetry according to ancient Hebrew literary conventions. Here it appears emotion has taken over and the psalm jumps around as he pours his heart out before God which in itself captures the level of upset he feels. ‘Listen to my prayer, O God, do not ignore my plea; hear me and answer me. My thoughts trouble me and I am distraught … Fear and trembling have beset me; horror has overwhelmed me.’ vv 1,2,5 David, as king, lived in a time when each year brought round the season for war. He was not afraid of conflict with other nations and he had repeated evidence of God’s faithfulness to him in such situations. What was different this time was the enemy was once the closest of friends, one of his own. ‘But it is you, a man like myself, with whom I once enjoyed sweet fellowship at the house of God, as we walked about among worshipers.’ vv 13,15 We do not know who this enemy is, perhaps the closest match to the description is Absalom although whilst the psalm identifies him as a close friend it does not call him a son. Absalom was however a very smooth talker whilst plotting to forcibly overthrow his father, v23 Conspiracy was rife in the walled capital of Jerusalem with, ‘Destructive forces at work in the city; threats and lies never leaving its streets’. v 11 Arrogance has replaced a fear of God and the enemy defies the covenant God has made. v 20 It could be said that similar things can occur within a church when division strikes and historically it accurately describes the church when politics and religion have become so closely entwined they could not be separated.

David’s initial reaction is to flee, leave behind the boiling city and find solace in the wilderness. ‘Oh, that I had the wings of a dove! I would fly away and be at rest. I would flee far away and stay in the desert’. vv 6,7 David prays that confusion will fall upon his enemies, bringing to mind the tower of Babel and in various ways he calls for God’s judgement on them. The psalm ends with a lesson to himself. ‘Cast your cares on the Lord and he will sustain you; he will never let the righteous be shaken … but as for me, I trust in you’. vv 22,23b

The Corinthian church, as an expression of the kingdom of God, early in its life experienced division of two types. Firstly, by dividing itself according to the teacher people favoured instead of faithfulness to the gospel, or as Paul expresses it, the wisdom of God as opposed to the wisdom of this world. 1 Corinthians 3 Then in 2 Corinthians 11 Paul severely warns against teachers who change the gospel for personal gain. He calls them, ‘deceitful workmen, disguising themselves as apostles of Christ.’ 2 Corinthians 11.13 Psalm 55 provides a helpful analysis of the fruit of such teaching and Jesus words in Matthew 7 tells us to look beyond ‘smooth talking’ to the fruit of their words and life.

How are we able to check that we are living a gospel centred life?

Jesus Paid It All – Kim Walker-Smith





What’s in a name?       Psalm54 and 1 Samuel 23. 14-28

The setting for this short psalm is the wild desert area east of the town of Ziph, south east of Hebron in Judah.  David and his band of 600 are dodging from one place to another trying to escape Saul and his army. The Ziphites told Saul of David’s whereabouts and Saul asked them for more precise information which they were able to provide. Saul then closed in on David, he was one side of a mountain and David’s men were running away on the other side. Just at that moment Saul received a message that the land was being attacked by Philistines and he broke off to go and meet the new threat. It reads like a film script. Psalm 54 is David’s prayer in the middle of this threat to his and his followers’ lives.

It is quite simply a prayer for help. David’s confidence in God’s help is deliberately and structurally placed in the very centre of the psalm, ‘Surely God is my help, the Lord is the one who sustains me.’ v4 This is a prayer, expressing an inner certainty before he has experienced God’s answer. He cannot know how God will respond or what will actually happen but in the middle of turmoil his trust is in God.  In our lives we can easily be overtaken by events and it feels as if they control us and our future. The odds may seem overwhelmingly against us and we can lose hope.  This can relate to so many aspects of our lives, our work, relationships, finance or our safety. Things may have got to the place where we have run out of options. God is not a ‘get out of jail free’ card but he is always our help and sustainer. It greatly helps if like David we have known him as our help and sustainer already in our lives. Sometimes we need to reach a point of crisis to turn to him. It is this message that the work of organizations like Christians Against Poverty bring to people when there seems like no hope.


David opened his prayer in the name of God. The name of God represents his authority and power or might. ‘Save me, O God, by your name, vindicate me by your might.’ v1 When I first became a Christian, we frequently sang a chorus that started, ‘In the name of Jesus, in the name of Jesus, we have the victory.’ People have prayed in God’s name throughout scripture. Jesus spoke to the disciples, ‘Whatever you ask in My name, that will I do, so that the Father may be glorified in the Son.’ John 14.13 Peter and John prayed in the name of Jesus of Nazareth for a lame man in Jerusalem’s temple court and he walked. Acts 3.6 If something is prayed in God’s name it clearly must be done so in accordance with his will and authority. The purpose of such prayers is God’s glory. It will also bring joy to his people for they glory in God. In the lame man’s case it caused many to praise God and to come to faith. It did not however prevent continuing persecution of the church from the religious authorities.


David ends his prayer with a promise to praise and offer a sacrifice to God in the form of a freewill offering. ‘I will sacrifice a freewill offering to you; I will praise your name, Lord, for it is good.’ v6 This is in anticipation of the Lord’s deliverance and is therefore an act of faith. Freewill offerings were not linked to the festival calendar but were voluntary and personal. They remain a joyous way Christians worship and give thanks to God for particular blessings. However, for the Christian all giving is to be a matter of freewill and a ‘cheerful heart’ rather than a regulatory requirement.


If you find yourself in a David like position. Is there a prayer you can pray in the name of Jesus?


Love has a name – Jesus Culture




Who is the fool?               Psalm 53

We live in an age where the secularist often derides believers in God as anti-intellectual or emotionally immature. On the other hand, believers are frequently dismissive of agnostics or atheists as people who have no hope or basis for moral conduct. One such argument may go, if we are all an accidentally evolved collection of atoms what does it matter what one collection of atoms does to another? A good starting point to think around the philosophical competing views of, ‘Is there a god?’ is Tim Keller’s book, ‘The reason for God,’ or get a quick introduction on his Youtube channel.

Psalm 53 does not take a neutral position as its starting point. The psalmist is quite clear, it is the fool who convinces himself that, ‘There is no God.’ v1 His reason for that is that he (assuming the psalmist is a man) has a pre-existing relationship with God and he draws upon evidence from the past where God had kept his promises. V5 When an existing believer has experienced God at work in their life or in their community it provides a confident basis on which to build personal trust in him and also to give a reason for their faith. It equips one to comply with Peter’s instruction, In your hearts revere Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect.’ 1 Peter 3.15 I would argue that some of the most compelling evidences of God’s existence are the lives changed by Jesus’ saving grace.  It is a natural trait to want to jump straight to the bottom line, that is the assertion there is a God, missing out the reason why one would want to do so. In Peter’s case, the reason is his heart condition of revering Christ as Lord. Peter also reminds us of the importance of how we say things as well as what we say. This contrasts somewhat with the psalmist who holds a more confrontational position.

The psalmist looks at the people who have sought to destroy the people of Israel and connects their lack of faith and reverence for God with corruption. ‘They are corrupt, and their ways are vile; for there is no one who does good.’ v1 This is repeated in verse 3 as he imagines God searching for faithful and honest people. The psalmist then draws upon a time when Israel was treated dreadfully by their enemies and suffered greatly filling them with fear. ‘They devour my people as though eating bread; they never call on God. But there they are, overwhelmed with dread where there was nothing to dread. vv4,5a God did however step in and take saving action. ‘God scattered the bones of those who attacked you; you put them to shame, for God despised them. v5b

 The psalmist concludes by appealing to Israel to remain faithful to God, in continuing times of trouble. He is looking forward to God’s salvation for his people and the fulfilment of ancient promises. ‘Oh, that salvation for Israel would come out of Zion! When God restores his people, let Jacob rejoice and Israel be glad! v6 Salvation did indeed come out of Israel but not as he imagined through military might. It came in the person of Jesus to establish a kingdom through a victory over sin and death. He came as an expression of God’s love for people while they are still rejecting him and pursuing ways that offend him. God’s response to people who say, ‘There is no God,’ was to send Jesus, to show them God. He is and was not what people expect because despite his awesome greatness he came in humility. ‘God demonstrates his own love for us in this: While we were still sinners, Christ died for us.’ Romans 5.8


Have you ever felt threatened by people through their conduct or aggressive beliefs?

How could you respond in a way that demonstrates your own faith in God that reflects Jesus’ sacrificial humility?


Love in the face of evil        Psalm 52 and 1 Samuel 22. 9-23
Corrie ten Boom was a young woman and member of a watch making family in Holland during the Second World War. The whole family hid Jews in their home and helped them escape the Nazis. Eventually they were discovered, arrested and sent to Ravensbruck concentration camp. Four of the family died, Corrie was released through a clerical error and two weeks later all the women in the camp in her age group were killed in gas chambers. Her sister, Betsie, died of ill health (16.12.1944), prior to her death she told Corrie, ‘There is no pit so deep that He [God] is not deeper still.’ The ESV Global Study Bible’s sub title for Psalm 52 is the Steadfast Love of God Endures. A summary of Corrie’s and her family’s lives can be found on, https://www.tenboom.org/about-the-ten-booms/

The opening stanza vv1-4 originally applied to Doeg, the Edomite, who betrayed David and killed a whole family of priests, in total 85, who provided sustenance to David as he was running for his life when threatened by Saul. It equally applies to anybody whether individual or organizational that plans and carries out evil. The psalm characterizes such behaviour as boasting of evil, v1 discussing plans for evil, v2 loving and enjoying evil vv 2,4 lying or being deceitful. v3
God did not prevent Doeg from carrying out his evil actions in conjunction with Saul. The psalm does however say that whatever their temporary prosperity God will judge them and bring about their destruction. v5 The psalm contains the inference that this is an eternal judgement as well as one applied to one’s mortal lifetime.  The psalm contrasts David, who made God his refuge, with Doeg who sided with and relied on the rich and powerful.
Verses 8 to 9 contrast the wicked who are ‘uprooted’ with the godly who become like a green olive tree. Olive trees are long lived, up to 500 years, and so the image is of endurance in God’s love. ‘I trust in the steadfast love of God forever and ever.’ v 8 Because the psalmist has such confidence in God’s love he is able to wait in hope. ‘I will wait for your name, for it is good in the presence of the godly.’ v9 Corrie ten Boom was an example of a woman who waited upon the Lord, endured and overcame.
When we are feeling embattled and even find we have enemies, are we able to wait for the Lord?

Strength will rise as we wait upon the Lord – Chris Tomlin

Psalm 51 part 1 – The poor man’s ewe lamb.

Psalm 51.1-6 and 2 Samuel 11 and 12

A rich and a poor man lived in the same city. The rich man had many sheep and cattle and the poor man had only one ewe lamb. When the rich man received a visitor, he took the poor man’s only lamb to prepare a meal for the visitor. The lamb, being a ewe, was the poor man’s only hope for a future as from it he could breed more sheep. This is the story Nathan the prophet told David 2 Samuel 12.1-10 to expose to him the depth of sin he had committed against God and Uriah the Hitite. 2 Samuel 11 It was a case of sin mounting upon sin through the abuse of power. In the Harry Potter books there is a mirror where you see the greatest desire of your heart. Psalm 51 is like a mirror that has exposed David’s heart as God sees it.

The opening stanza vv 1,2 is a plea to God for mercy purely on the basis of God’s love. There are no excuses offered or bargaining on the basis of other good things he has done.  He knows he has no capacity to cleanse himself from sin. He knows God knows his actions and his heart. One sin led to another. He coveted another man’s wife and by abusing power committed adultery with her.  To cover up his sin he tried to hide his adultery by making it plausible that Uriah was the father of Bathsheba’s child and when this failed because of Uriah’s loyalty to the king and his fellow soldiers, he conspired with his leading general to murder Uriah. In legal terms because of David’s power and status there were no consequences for David and he got to make his mistress, whether forced or willing, his wife.


Only when confronted with his sin did David repent and plead for mercy. Just as God through Nathan convicted David of his profound sin and rebellion against God, who had blessed him greatly, so it is God, whether through the direct action of the Holy Spirit or by other means who convicts us of our sin. Verse 3, ‘For I know my transgressions, and my sin is always before me,’ v3 accurately describes how God penetrates our consciousness and raises our awareness of our need for cleansing. Clearly David had treated Uriah with fatal abject disregard and yet David’s words addressed to God are, ‘Against you, you only, have I sinned and done what is evil in your sight.’ v3 This not to ignore the criminal injustice done to Uriah, but to emphasize that all sin is fundamentally against God.


David recognizes that God has the right to judge and is right in his judgements. v4 He also understands that he is intrinsically rebellious against God. vv 5,6 This is frequently a major obstacle that prevents people from seeking God’s mercy as our pride does not want us to accept it. Paul confesses the truth of his inbuilt rebellion against God in Romans 7.19-20, ‘For I do not do the good I want to do, but the evil I do not want to do— this I keep on doing. Now if I do what I do not want to do, it is no longer I who do it, but it is sin living in me that does it.’


Can you remember a time when you became particularly aware of rebellion against God’s ways and a need for his mercy?


Have mercy on me, O God – Graham Kendrick



Living in relationship with God               Psalm 50

There are times when in our close relationships there is the risk of going through the motions of well worn habits while the intimate core that was once the focus has withered through neglect. In other words there can be a form of relationship without a heart. From a Christian perspective our human relationships are meant to reflect our relationship with God. Psalm 50 is a prophetic message to his own people about their relationship with him.

The opening stanza vv 1-6 draws upon the exodus experience where an awesome God establishes his covenantal relationship with his people. The whole of creation declares his greatness and righteous character. ‘The mighty one, God, the Lord, speaks and summons the earth,’ v1 and ‘the heavens proclaim his righteousness,  for he is a God of justice.’ v6


The second stanza vv 7-13 challenges any misconceived notion people might have that God is in some way dependent on human worship or actions. Ancient Judaism’s religious practices shared in common with the other surrounding religious practices, the incessant sacrificing of animals. C.S. Lewis wrote, ‘we should have not enjoyed the ancient rituals. Every temple in the world, the elegant Parthenon at Athens and the holy Temple at Jerusalem, was a sacred slaughterhouse.’ God’s words as conveyed by the psalmist are, ‘I have no need of a bull from your stall or of goats from your pens, for every animal of the forest is mine, and the cattle on a thousand hills.’ vv 9,10


It is a reminder that frequently the form of worship in modern services can become our dominant preoccupation whether formal or informal but the form of worship does not constitute the relationship.


Verses 14 – 23 set out God’s basis for a relationship with him for the people of God as understood in Old Testament times. Framing all, to start and finish what God says, is thankfulness. ‘Sacrifice thank offerings to God,’ v14 and ‘Those who sacrifice thank offerings honour me.’ V23 Thank offerings were a form of fellowship offering. All fellowship offerings were voluntary and the other forms were votive offerings, brought to fulfil a vow and freewill offerings, brought to express love and worship of the Lord.


Verses 16 – 21 reveals how one’s life is the evidence of true freewill offerings. It is what we do, v18 how we speak, v19 and the honourability of our relationships. v20  Asaph, the psalm’s author was a contemporary of David and yet it is striking how modern this set of principles for a relationship with God is and how challenging it remains.


In what terms do we think of worship?

Do we ever get tempted to think that in some way God needs us?

Have we been prompted to examine any aspect of our life?


How Great is Our God – Chris Tomlin




‘Nothing can be said to be certain, except death and taxes.’

Psalm 49 and Luke 12. 13-21


Benjamin Franklin’s famous words are often quoted but the truth of them had been apparent for centuries.  Psalm 49 confronts the reality of death and whilst not speaking exactly about taxes does refer to the cost of life beyond the grave. ‘Truly no man can ransom another or give to God the price of his life, for the ransom of their life is costly and can never suffice, that he should live on forever and never see the pit.’ vv 7-9 The Psalm forms part of the bible’s wisdom literature and responds in part to the last verse of the previous psalm that speaks of God’s guidance.


“It addresses the confusion that the faithful often feel when they encounter trouble even while unfaithful people seem to get along so well. Is not God expected to show his favour for the faithful in how he treats them? The answer is that God will distinguish between the faithful and the unfaithful in what happens to them when they die vv 12,20 Verses 12 and 20 are very similar, the key difference being in the words translated ‘remain’ and ‘understanding,’ which sound almost the same in Hebrew. The element of understanding makes the difference.  Those who sing this psalm will want to continue living faithfully. They will be strengthened against the temptation either to despair or to give up and join the unfaithful.” (ESV Global Study Bible)


Jesus takes this theme in the parable of the Rich Fool. In a response to a demand to settle a family dispute of an inheritance Jesus warns them to be on their guard against greed, ‘life does not consist in an abundance of possessions.’ Luke 12.15 Life should though, be lived in the awareness that one might die without warning. At that point it is what we stored up before God that is important.  Luke 12. 20,21


Psalm 49 does contain within it the promise of resurrection v 15 although as yet the exact form and means of the resurrection is yet to be revealed. The ransom and resurrection become the principle focus of the New Testament.


Faithfull One So Unchanging






Living in the presence of God             Psalm 48

Does the place you are in impact your sense of the presence of God and your ability to worship God?  The protestant church has had an uncomfortable history with buildings and symbols fearing that manmade objects can lure one into idolatry.  Isaiah was clear that God cannot be contained within a building, Thus says the Lord: Heaven is my throne, and the earth is my footstool; what is the house that you would build for me, and what is the place of my rest? All these things my hand has made, and so all these things came to be, declares the Lord. But this is the one to whom I will look: he who is humble and contrite in spirit and trembles at my word.’ Is 66.-2 However, it is true for many that we associate a place either natural or man-made with an encounter with God. A woman seeking refuge in this country, with little or no knowledge of Christianity, walked into Liverpool Cathedral and sensed God’s presence with her. This led her to find a local church and ask how to become a Christian and so began her daily walk with God. Special places form a part of our spirituality because they convey our awareness of God.


The complexity of the Ancient Hebrew makes the translation of some words in Psalm 48 difficult and so aspects of their meaning are not easy to understand. As the Psalmist worships the Lord in the temple and on Mount Zion he is aware God surrounds him in every sense. Zaphon v2 a mountain in the north also means north.  East v7 means in front as the Hebrews made the top of their compass where the sun rose before them. East also means before in time. The word translated ‘the next generation’ v13 also means behind, in terms of direction and after, relating to time. The Great Lord, most worthy of praise, v1 found in the city of God is not confined to the city alone, he surrounds them in all directions and through all time.


Mount Zion and Jerusalem in this psalm are synonymous.  Mount Zion is given exaggerated praise v2 when comparing it to Mount Zaphon, a much bigger mountain in the north, which Caananites believed to be the home of Baal. The city of Jerusalem was seen as a citadel defended by God that God makes impregnable. vv 4-8 The particular incident referred to is not known although there are several possibilities recorded in the bible. A leading candidate is when the Assyrians failed in their siege in the time of Hezikiah. 2 Kings 19.35-36 New Testament imagery of the temple of God refers to the heart of the believer 1 Corinthians 3.16 or the collective church. 1 Corinthians 3.17 The threat to the temple, in Paul’s letters, is not physical destruction but the corruption of faith through false teaching leading believers away from Christ and immoral behaviour. As the psalmist celebrated the temple in Jerusalem as sacred so we are to treat our lives and bodies as sacred. The whole community of the universal church is to be considered the temple of God. ‘So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. In him you also are being built together into a dwelling place for God by the Spirit.’ Ephesians 2.19-22


To help us maintain a mindset where the unity in the Spirit with Jesus (1 Corinthians 6.17) is worked out in our lives, the psalmist provides us with helpful guidance.  He spends time thinking about the steadfast love of God. v9 The more we grasp God’s love for us, the more we will respond with obedience and love towards him. He also enjoys the righteousness of God and spends time rejoicing in his judgements. v10b,11 When we live in a society that frequently values and applauds things that do not accord with God’s righteousness it makes it easy to drift away from godliness. Finally spending time considering how God has built his kingdom through the sacrificial love of Jesus on the cross and his glorious resurrection will encourage us to pass on the good news and that good news will guide our lives. Vv 12-14


Jesus, all for Jesus – Robin Mark






The nations rage, the kingdoms totter          Psalm 46

Nations have continued to rage both within themselves and between each other over the 3000 years since the above words were written. Ps 46.6 Boundaries between countries have been constantly shifting throughout history, dominant powers rise and fall, some disappearing completely.  Internally nations are often volatile and as I write the ‘Black Lives Matter’ movement is dominating headlines following the killing of George Floyd in Minneapolis.  In current times an individual event can produce an almost instant response throughout a nation and even across the globe.  The symbolism of one action captures an essence and causes a nation to totter. The unrelenting knee pressing on the neck of George Floyd summed up in a single cruel event the oppression of Black people over hundreds of years. The throwing of Edward Colston’s statue, a prominent Bristol slave trader, into the river, whilst illegal, stood for a demand for institutional repentance and internal change from Britain’s imperial heritage. How then should the Christian Church respond and does the psalm that contains the words, nations rage and kingdoms totter, have anything to say today?


The psalm has two very famous verses, ‘God is our refuge and strength an ever-present help in trouble,’ v1 and ‘Be still, and know that I am God; I will be exalted among the nations.’ v10 Although Christians frequently take comfort from these words individually they are addressed in the psalm to a people group, the people of God. The threat to the nation is unspecified, it is likely that the threat is to Jerusalem that represents the city of God. v4 The psalm with extravagant imagery describes the awesome power of God vv 6, and his power to control nations. vv  8-9


The, ‘river whose streams make glad the city of God, the holy place where the Most High dwells’ v4  is an image found in Ezekiel 47.1-12 and Revelation 22.1-2 of the river of life bringing new life and sustaining life, flowing from the throne of God, in the city of God.  The message is clear, in the midst of great turmoil God is able to bring new life through the Holy Spirit.


If God is our refuge then the values and stance we should take as Christians must be those that reflect his character.  God in Psalm 46 is a God of action v9 and so as disciples Christians should also be people of action. It was Christians historically, in Britain, who led the fight for the abolition of slavery, even though many in the church at the time resisted the movement. It was the repentant slave trader, John Newton, who gave us the great Christian anthem, Amazing Grace.


The Old Testament call to discipleship still acts as a clarion call over the millennia:

‘He has shown you, O mortal, what is good.
And what does the Lord require of you?
To act justly and to love mercy
and to walk humbly with your God.’ Micah 6.8


Jesus perfectly lived out Micah’s commission and now united in the cross of Christ his disciples are in God’s eyes equal in value and in his love.  ‘For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.’ Galatians 3.27-28 


In the middle of turmoil and action God calls on his people to quietly centre ourselves on him, trusting in him, having confidence in his presence.  From this place we will find the strength to live Micah 6.8 lives.


How can the church act in the uproar of national life?

What opportunities does the church create to be still and know that God is God?

How do we live out the crucified life of Christ in our community?


Be still for the presence of the Lord is here



The wedding song         Psalm 45 and Hebrews 1.8-9

2020 hasn’t turned out to be the best year for a wedding. Casually reading the Evening Standard Lifestyle pages I discovered that by mid-April 64,000 weddings in the UK had been cancelled or postponed in the previous three months. The wedding app ‘Bridebook’ reckons losses to the wedding industry this year will be £87.5 billion. It seems the average cost of a wedding in the UK is around £20,000.  Imagine the cost of a really big royal wedding which is what we have celebrated in Psalm 45. In the bible marriage has been a God ordained relationship from the beginning with Adam and Eve to the last chapter when the Spirit and Christ’s Bride (the church) say, ‘Come and let the one who hears say, “Come.” And let the one who is thirsty come; let the one who desires take the water of life without price.’ Revelation 22.17


Giving a speech at a wedding is nerve wracking enough, here the poet is called to write the wedding song praising both the bridegroom (the King) and the bride a foreign princess.  Imagine getting it wrong.  It is thought the wedding was probably between Solomon and a princess. It could be the wedding in 1 Kings 3 where early in his reign Solomon married a daughter of Pharaoh. God had warned Israel not to intermarry with other nations as they will turn your hearts after other gods. However, I Kings 3 is a chapter where Solomon also asks God for wisdom and so this marriage more resembles Ruth who was prepared to forget her people v 10 and be loyal to her new people and God.


The Psalmist in his praise of the King connects him with the coming Messiah as is quoted in Hebrews as part of the description of Jesus in his glorified, post ascension, heavenly reign. Hebrews 1.8-9 The praise to the King is fully fulfilled by Jesus in a way which is unattainable by a normal human King. The hugely enthusiastic poet v1 firstly praises the appearance of the King. vv 1,2 But, this is the post Davidic age where Samuel has pronounced God does not look at the outward appearance but the heart. 1 Samuel 16.7 So he goes on to praise the King for his character and justness of his actions. ‘In your majesty ride out victoriously for the cause of truth, and meekness and righteousness.’ v4 All facets perfected in Christ. He then moves rapidly on to credit him with an eternal reign, loving righteousness and hating evil before pronouncing him anointed by God. vv 6,7 This exaggerated type of praise may have been used in surrounding nations for their Kings but Israelites would have seen it as putting oneself on the same level as the one and only eternal God if meant literally. In Solomon’s time it would have been meant metaphorically because the King represents God’s rule on earth.  Hebrews applies the same verses to describe Jesus as the Son, who glorified reigns forever.


The second part of the psalm turns to the bride and her relationship with the bridegroom. She arrives gloriously adorned, filled with joy and gladness, leaving behind her previous life. v15 A description picked up on in the New Testament to describe the church’s relationship with Christ. ‘Let us rejoice and exult and give him the glory, for the marriage of the Lamb has come, and his Bride has made herself ready; it was granted her to clothe herself with fine linen, bright and pure”— for the fine linen is the righteous deeds of the saints.’ Revelation 19.7-8


A wedding is a great time of celebration.  Do we take the time to celebrate the Kingship of Christ and the honour of our relationship with him?

Praise my soul the King of Heaven



Psalm    44     and  Romans     8:18-39

Why aren’t the good times rolling?

It is understandable that if a Christian has believed in God and trusted Jesus for forgiveness and eternal life but is struggling in aspects of their life, that they should question God about it.  There is a branch of the late twentieth century and twenty first century Protestant church that advocates what is called the prosperity gospel or theology.  This was mostly found in Pentecostal or Charismatic movements, although there are many in those denominations who would oppose such theology. However, aspects of this teaching have been absorbed through the modern church. In brief it says that if you are obedient in your faith God will reward you with material wellbeing. This could be in the areas of wealth, health, career and personal fulfilment. Some of the leaders in this movement have been at the centre of scandals as they have grown wealthy at the personal cost of many low income followers who have been desperate to please God and improve their personal circumstances. It holds out a promise of hope to people who are desperate for a resolution to their problems with the appearance of being rooted in biblical teaching.  So, people believe that if they are in some way more obedient in their faith or giving they will have the child they desire, meet their life partner, increase their wealth, be healed or perhaps gain spiritual gifts or ministries that they would love to have.

The psalmist in Psalm 44, speaking on behalf of the nation, finds himself in a similar dilemma.  Israel, he says, has been faithful in its covenant relationship with God v17 and yet its circumstances are dire. ‘Yet for your sake we face death all day long; we are considered as sheep to be slaughtered.’ v22 How then can we understand how God who has honoured his covenantal relationship with Israel vv 1-8 can then apparently turn and leave them in a state of national mourning? vv 9-16

Romans 8 sets Psalm 44 in a New Testament context quoting verse 22. The New Testament Christians are indeed in a covenantal relationship with God as children of God. ‘The Spirit himself bears witness with our spirit that we are children of God, heirs of God and fellow heirs with Christ,’ but Paul makes clear this is not a free ticket to a smooth life as he goes on to say, ‘provided we suffer with him in order that we may also be glorified with him. Rom 8.16,17 Our hope is an eternal hope linked to the promise of a new creation Rom 8.23 When Paul talks about all things working together for good, for those called according to his purpose, Rom 8.28 he is not speaking of prosperity in this life, he is speaking of the hope of salvation. ‘Those he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.’ Rom 8.30

When the Psalmist complains, ‘You have made us a reproach to our neighbours, the scorn and derision of those around us,’ Ps 44.13 Paul’s reply is, ‘Who is to condemn? Christ Jesus is the one who died – more than that, who was raised – who is at the right hand of God, who indeed is interceding for us. Who shall separate us from the love of Christ?’ Rom 8.35 

 The New Testament knows nothing of prosperity gospel, Jesus words were, ‘If anyone would come after me, let him deny himself and take up his cross daily and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake will save it. For what does it profit a man if he gains the whole world and loses or forfeits himself.’ Luke9.23-25    God has not rejected us or forgotten us as the psalmist pleaded, Ps 44.23,24 he has indeed risen up and rescued us because of his unfailing love through Jesus Christ.

Does this mean we cannot bring our daily lives before God?  Of course not. However, our joy is to be in Christ himself and our calling is to go tell whatever our circumstances.

More Than Conquerors” from Rend Collective



PSALM 42 & 43

The reality of spiritual depression:           P a r t  2 .

When thinking afresh about a topic I find it is often useful to consider the vocabulary that is used in discussing it before ordering the concepts.  Apart from the second sentence of the repeated verse at the end of each stanza Ps 42.5,11, 43.5 there is little that is positive. The vocabulary includes these words and phrases: thirsts, tears, pour out my soul, cast down, turmoil, breakers and waves have gone over me, mourning, oppression, taunt and reject me.  The psalmist is in despair and experiencing repeated mental and spiritual turmoil. Frequently if we are in that place our internal dialogue is circular and although we imagine ways out of the position we return again to the same set of feelings.

We do not know if the circumstances he describes are metaphors or physical reality but it is not necessary to know to understand the nature of his experience and how it relates to contemporary experiences.  He describes being in the far north of the country 42.6 well away from Jerusalem in the south, the centre of his spiritual highs with God. He understands his relationship with God through his role as a musician and leader of worship in Jerusalem and is now deprived of it. ‘How I would go up with the throng, and lead them in procession to the house of God.’ v 42.4 When the capacity to continue in the things that have been a blessing to us and others is removed it can seriously damage our spiritual health, cause a period of mourning and adjustment. It can challenge our identity, for the Christian it is helpful to meditate on our identity in Christ and what he has done for us. ‘But to all who did receive him, who believed in his name, he gave the right to become children of God.’    John 1.12

The psalmist describes his longing for God as a dryness and unresolved thirst. vv42.1,2 These feelings will not go away and they are destroying his appetite. ‘My tears have been my food day and night.’ v 42.3 He recognises his spiritual and mental state impacts his physical wellbeing. He keeps going back over memories of times when he was fulfilled and cannot move on.

The second stanza 42.6-11 describes the feeling of being overwhelmed and out of control. In truth there are no major waterfalls or seas with massive breakers and waves to cover him v 42.7 in northern Israel. He is drawing on repeated biblical and ancient Hebrew imagery where the depths of the sea represent chaos and disorder, a place where unknown evils may come from. He is desperate for something firm to stand on. ‘I say to God, my rock: Why have you forgotten me.’ v 42.9 The sense of desertion by God that can overwhelm one creates a spiritual loneliness.  Whether his enemies are real or imagined 42.9-10 he is oppressed by them. The taunting in his head will not go away, ‘Where is your God?’ 42.10

 In the midst of his turmoil he again resolves to praise God, knowing that he is his salvation, but that does not make him feel better. One has to admire the psalmist, he has faced up to his problems, he has rationalised them and knows the way forward is with God whatever his current feelings. In the third stanza (Psalm 43) he starts his fight back. He calls on God to vindicate him against his oppressors even though his feelings tell him God has rejected him. There is a conflict between his inherent trust and experience of God and his overwhelming feelings. To cut through this he needs two things. He needs light to shine through his spiritual darkness and God’s truth to guide him into the presence of God for which he has so longed. V 43.3 He wants to express his faith and love for God in the way he knows he connects with God, through music. That is undoubtedly true for very many now, however for others their core way of relating with God may be different. For some it will be in silence, for others through the written or spoken word. Some find the easiest way to pray is when walking, others need to be on their knees. Others like me may prefer to spend time with an open bible, moving between reading, reflecting and prayer. However we find God in our deepest souls we also need to spend time in the company of other disciples.  Their presence and faith will build us up.

We could pray that:

We will recognise and understand when people are experiencing depression.

We will be prepared to stand alongside them with patience and love.

That our church will be a place where God’s light and truth can gently lead them into God presence.

Holy overshadowing – Graham Kendrick



PSALM 42 & 43

The reality of spiritual depression:           P a r t   1 .

Over 3 million people in the UK are diagnosed with depression.

Depression is a mood disorder, characterized by the persistent feeling of sadness, lack of motivation and interest.

(My Therapy website)

Depression is a major issue throughout the population and disciples of Jesus are commonly subject to it along with everybody else. We could ask, why is that? When Jesus promises such a glorious hope.  Isn’t Christianity all about love, forgiveness, healing and joy? The songs are full of praise and upbeat. If we have enough faith, it could be assumed, God will bless us with good things and problems will be solved and we will and should be happy.

We could ask, is there a spiritual dimension to depression? If so, what comes first depression for other reasons or is the cause of depression spiritual? Spirituality and depression has been researched around the world, although it is more difficult to identify outcomes specifically concerning Christian faith and depression. Even in the more general research it is difficult to be definitive about the connection between faith and specifically depression although there are general trends that clearly connect to peoples experience of the Christian faith.

A review of over 400 related research papers between 1962 and 2011 concluded, ‘Religious beliefs and practices may help people to cope better with stressful life circumstances, give meaning and hope, and surround depressed persons with a supportive community. In some populations or individuals, however, religious beliefs may increase guilt and lead to discouragement as people fail to live up to the high standards of their religious tradition.’ (https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3426191/) I think that seems realistic and has both positive and negative implications for the communication of the Christian faith and in particular how the bible’s teaching is shared and understood.  It also raises a number of questions about how the church approaches its mission in relation to peoples experience of depression and in particular spiritual depression.  Psalms 42 and 43 are originally one psalm divided into three stanzas, each one concludes with the same repeated question, ‘Why are you cast down, O my soul, and why are you in turmoil within me? The psalmist then urges himself to, ‘Hope in God; for I shall again praise him, my salvation and my God.’ They recount the internal dialogue of an individual experiencing spiritual depression.

Please read through the two psalms and consider how much do they reflect your own experience and possibly that of a good friend.  A closer look at the text will be in part 2.

As the deer pants for the water – Robin Mark




Who are the Sons of Korah?

Psalms Book 2 (42-49) and Numbers 16


If someone and all their family, all those who were associated with them and their possessions fall into the depths of the earth as God opens up fissures in the earth’s surface and it is then closed over them, one would assume there is no coming back from that. That is what is recorded in Numbers 16.31-33.  Indeed, for those individuals there was no good ending but somehow some descendants did survive and they became significant authors of psalms.  Korah was a ring leader of a rebellion against Moses and consequentially against the Lord’s authority. Numbers 16.1-3 Their rebellion included trying to usurp Aaron’s priesthood Num 16.10,11 and Moses’ leadership of them into the desert and out of slavery in Egypt.  The Old Testament contains examples of the fear of the Lord that are usually more graphic than in the New Testament.  They are however there, consider Ananias and Sapphira Acts 5.1-11 and Herod Agrippa. Acts 12.20-25 Whilst salvation through the grace and love of God through Jesus is the dominant gospel message a caution about the seriousness of rebellion against God and fear of the Lord in the rounded biblical sense is appropriate.

Repeatedly in scripture where God has taken action in judgement there is a message of restoration as well.  We see this worked out in the history of Old Testament Israel and Judah. The ‘Sons of Korah’ (descendants) are an illustration of this.  They were musical worship leaders appointed by David and would lead processions to worship God.  ‘I used to go to the house of God under the protection of the Mighty One with shouts of joy and praise among the festive throng’. Ps 42.4 The Sons of Korah were the composers and authors of the first eight psalms in Book 2 of Psalms. A feature of their writing was the use of Elohim (God) in preference to Yahweh (Lord). This represents a change from David’s use of Lord (Yahweh) in Book 1. Whilst we cannot be certain of the reason for this it may reflect the fear of the Lord, as in their family history, as possibly Yahweh, the great Name, was thought too holy for common use.

As we progress in our reflections in Book 2 of Psalms we will find the theme of lament occurs repeatedly. From this we can gain comfort that bringing our sorrows, regrets, disappointments and griefs to God is a positive thing to do. Even in our saddest of times we can worship the Lord in honesty.

How conscious are we of the holiness and greatness of God?

Are we able to give thanks for the times the Lord has restored our relationship with him?

Can we support someone else in finding restoration through the grace of our Lord Jesus Christ?

The fear of the Lord is the beginning of wisdom – Tommy Walker



Can a letter to an individual have a lasting global significance?


Some of the content draws upon but not exclusively on the ESV Global Study Bible.

Titus was written to one man on a relatively small Mediterranean island in an ancient Roman Grecian culture.  How is this applicable now in a global context?

Titus was a principal member of the second generation of the early church leaders.  He was converted under the ministry of an apostle and as such received primary source teaching. He was exposed to firsthand accounts of Jesus life and teaching. Now it was his role to pass on the same teaching, however as we know oral traditions are subject to variation as the accounts are passed on. The Apostles therefore left written accounts for permanent reference although in many cases they were assisted by other disciples who brought their clerical and research skills to bear, such as Mark and Luke.

Paul’s letter to Titus whilst it was a personal letter was also an open letter intended to be shared with the churches.  It gave authority to Titus’ teaching and responsibilities. The concluding blessing of grace 3.15 is for the church as a whole and implies it was to be read to the entire church. It was in a sense a bit like a modern job description, openly disclosed, so that all will understand the parameters of the job.

Titus places the current age in the context of redemptive history. God promises eternal life before time, v 1.2 he then reveals the grace of God keeping that promise through Jesus Christ’s first appearance, v 2.11 he also speaks of Christ’s appearing as a future event as our blessed hope, v 2.13 that is, his second coming.

Titus’ message that sound teaching leads to God pleasing lives is not time or culturally restricted, whether people are currently embroiled in false teaching or are church leaders. Titus contains three universal themes: doctrine fuels godliness, v 1.1 the character qualities required for church leadership vv 1.6-9 and the twin connected gospel messages of grace and obedience. vv 2.11-14

In the light of the above teaching the contemporary church is called to, ‘devote themselves to good works, so as to help cases of urgent need.’ v 3.14 The broad scope of the whole bible’s gospel message encompasses that, ‘humans are made in God’s image and human life therefore has intrinsic worth and dignity.’ ESV global study bible

 So what things globally would now be included in urgent need?

The provision of basic needs such as clean water and sanitation, the welfare of unborn and young children, universal education, protection from war and violence, the capacity to be heard and understood, a right to flourish mentally, physically and intellectually and the capacity to live free from personal oppression including forced marriage and FGM.

What makes the Christian response to urgent need distinctive? It is the combining of the gospel life with the gospel message, aptly represented by Christian missionary, aid and development charities. Paul’s letter to Titus summons us to a life of self-giving love as we walk with Jesus, “who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works” (ESV study bible).


Create in me a clean heart, O God



Doing Good, what’s Christian about that?      Titus 3.1-8, 13-14For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, 36 I needed clothes and you clothed me, I was ill and you looked after me, I was in prison and you came to visit me.” Mathew 25.36-36

During the 19th Century many of the great social reformers were inspired by their Christian faith and a clear perception that should Christ return they wanted to be about his work. Such characters as Elizabeth Fry, Lord Shaftesbury, William Wilberforce and Thomas Barnardo. Modern Society has significantly changed, we have the welfare state, the NHS, a minimum wage and legislation to protect children and vulnerable adults. Is there then a place for distinctively Christian good works?

The Trussell Trust is an example of a contemporary Christian charity rooted in the person of Jesus and his teachings. They provide an example of what contemporary Christian good works can look like. Their passion comes from God’s passion for opposing injustice. They stand in solidarity with their clients placing their wellbeing as their highest priority. Their work is not only face to face service but it is also advocating for the poor and needy as well as holding to account those who are in power. They are creative and innovative in their approaches. Through carefully listening to their clients they seek to empower the powerless.

But if we grasp that our personal salvation does not come from good works we do, why should we be so devoted to good works? Paul explains that it’s source is the understanding of what Jesus has done for us. He reminds us of the transforming work God had done in the lives of believers. ‘For we ourselves were once foolish, disobedient, led astray, slave to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another.’ Titus 3.3 From this state Jesus took compassion on us, ‘But when the goodness and loving kindness of God our Saviour appeared, he saved us, not because of works done by us in righteousness, but according to his great mercy, by the washing and regeneration and renewal of the Holy Spirit.’ Titus 3.4-5 It is the regeneration and renewal of the Holy Spirit that is the motivator and empowerer of good works. As heirs of Jesus Christ we fix our hope on eternal life through the grace of God. Titus 3.7 It was this motivation that drove on the 19th Century reformers and it is the same motivation for the Christian church today. As Paul puts it, ‘So those who have believed in God may be careful to devote themselves to good works.’ Titus 3.8

Good works are not limited to organisational activities, they are to permeate our personal lives and the needs of the fellowship. Paul urges Titus and the church in Crete to care for the Christian workers Zenas and Apollos, seeing they lack nothing. Titus 3.13 Good works are clearly the calling for all believers. Paul adds, ‘Let our people learn to devote themselves to good works, so as to help cases of urgent need, and not be unfruitful.’ Titus 3.14

Have we asked the Holy Spirit to continue his regenerative work in our lives?
How do we stand alongside those in urgent need?
Can we be an advocate for justice?
Lord we long for you – (heal our nation)


No legitimate separation between belief and behaviour     Titus 1.1; 2.1, 11-14; 3.4-7

 During these reflections on Paul’s letter to Titus we have picked out key themes as they are developed through the text. Arguably, that the gospel produces godliness in the lives of believers, is the dominant concept. In the middle of a pandemic we see the impact on credibility where what is said conflicts with the behaviour of the speaker.  It destroys confidence, creates division and promotes harmful behaviour.  These things equally apply to the teaching of the gospel and Christian leadership.

Paul opens his letter with the statement that it is, ‘the knowledge of the truth that leads to godliness’. Titus 1.1 He is making the teaching of this knowledge central to his calling as an apostle and also the work of Titus and other church leaders.  The importance of teaching the gospel is repeated throughout the letter. Elders of churches, ‘must hold firm to the trustworthy word as taught,’ and ‘be able to give instruction in sound doctrine’. V1.9

Titus is instructed to teach older men, v2.2 older women, v2.3 who then should teach younger women. v2.4 He is to urge (ESV) or encourage (NIV) younger men to be self-controlled v2.6 and teach slaves.  All of this teaching, in the context of the letter, relates to personal conduct.  Titus’ own conduct is to be a model for his teaching. v 2.8 In contrast teaching that does not accord to the gospel is associated with behaviour Paul defines as detestable, disobedient and unfit for any good work. v1.16 Paul gives some indications about how to discern such teachers, he describes their motivation as being for shameful gain, v1.11 although he doesn’t say whether that is personal esteem or monetary advantage. Their teachings are ones that stir up division v3.10 and so their focus will be on controversies, genealogies, dissentions, and quarrels about the law. v3.9 In context this seems to connect with the circumcision party but similar warnings could be taken about contemporary teaching that is designed to divide a fellowship.

Gospel teaching is only effective if it is partnered with the Holy Spirit. Jesus told his disciples, But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you.’ John 14.26 The gospel is applied to our lives through the grace of God, ‘training us to renounce ungodliness and worldly passion, and to live self-controlled, upright, and godly lives in the present age’. v2,12 The sanctification process is by the Holy Spirit.  Paul terms it, ‘the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Saviour’. v 3.6 The Holy Spirit first teaches and then applies that teaching to our lives training us in godliness.

How then could we pray?

We could pray that the Holy Spirit will make us aware of those things in our lives that diverge from gospel living.

We could pray that the Holy Spirit would train us in godly living.

We could pray for our teachers that their teaching and lives will continue to accord with the gospel.

Lord I need you – Chris Tomlin



An attractive life                      Titus 2.5, 8, 10

Philip said, ‘Lord, show us the Father and that will be enough for us.’ Jesus answered: ‘Don’t you know me, Philip, even after I have been among you such a long time? Anyone who has seen me has seen the Father. How can you say, “Show us the Father”?  Don’t you believe that I am in the Father, and that the Father is in me? The words I say to you I do not speak on my own authority. Rather, it is the Father, living in me, who is doing his work. John 14.8-10

The reason Jesus was such an attractive person to so many was that he revealed God the Father through his character.  It was also the reason people were hostile towards him because their hearts were hostile to God and godliness. Similarly, the transforming work of the grace of God in Christians lives is intended to be a means by which Jesus is revealed to those who do not yet have faith. Titus 2.10 There are many scriptures that capture how as children of God we are to grow into Christ likeness.  An outcome of this process is to draw others into relationship with God that they also might be recipients of salvation. Jesus said, ‘Let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven’. Matthew 5.16

In Crete the Christian life was in stark contrast to the surrounding culture where over indulgence and idolatry were the norm. Paul was insistent that the conduct of Christians’ private lives should not detract from the gospel.  His advice reflected life in Crete but it is not restricted to that time and place. He wanted older women to be reverent in their behaviour, careful in the way they speak and not addicted to alcohol. v2.3 The impact of excessive alcohol is to reduce self-control and therefore lead on to behaviour that is offensive to God.  The same advice is equally appropriate to all including older men who were taught to be dignified, sober-minded, self-controlled, sound in faith and in love. v2.2 The repeated message for all groups within the church whether they were older or younger, free or bondservants, was to be self-controlled, trustworthy, careful in their speech, loving in their relationships, full of good works.  All of this for the sake of the gospel. For young women it was, ‘that the word of God may not be reviled’. v2.5 In the case of young men it was, ‘So that an opponent may be put to shame, having nothing evil to say about us’. v2.8 In regarding the relationship with bondservants and their masters it was, ‘so that in everything they may adorn the doctrine of God our Saviour’. v2.10

It is a false reading of chapter 2 if it is taken to advocate either the oppression of women in marriage or the endorsement of any form of slavery. Here the emphasis is on the ongoing saving work of the grace of God in believers’ lives and how that in itself is a witness to Jesus as the gospel.

What is it that you find attracts you to Jesus in other believers’  lives?

Is the Lord prompting you through the gospel to become more Christ like?

Are you in a relationship (e.g. sister, husband, friend) with an as yet non-believer and how can your life make Jesus more attractive to them?

How deep the Father’s love – Fernando Ortega




The silver thread in the warp and weft of discipleship    Titus 1.4, 2.3-4, 2.11-15

Warp and weft are the two basic components used in weaving to turn thread or yarn into fabric. The lengthwise or longitudinal warp yarns are held stationary in tension on a frame or loom while the transverse weft (sometimes woof) is drawn through and inserted over-and-under the warp. (Wikipedia)

One single thread cannot be separated from the whole material.  It adds to the whole and finds its place within it, enhancing its strength and beauty.

A silver thread running through Paul’s letter to Titus is the place of mentors in discipleship and growth in godliness.  Paul was himself a mentor to Titus.  Titus, a gentile, became a Christian through Paul’s ministry hence he terms him his true son. ‘To Titus, my true son in our common faith.’ Titus 1.4 The term, true son, indicates that the relationship was more than simply one of preacher and convert.  Titus had grown up in the faith as a child grows up, under Paul’s guidance and in close relationship as a child does with a loving father.  For such a relationship to exist it had to be long standing, intimate and trusting. For such confidence to exist that Paul would leave the ordering of the churches in Crete and the appointment of elders v 1.5 to Titus, he would have needed evidence of his reliability, which indeed he had.  Not only had Titus been Paul’s companion on missionary journeys he had shown independent reliability in taking Paul’s letter, known as 2 Corinthians, to Corinth and supervising the restoration of relationships and growth of the church in Corinth.  He then went on to raise a collection in Corinth, where they had previously been reluctant, for the Christians in Jerusalem that Paul personally delivered.

Paul was an older man to Titus’ young man and thus a model of the types of mentoring relationships he advocates to the church in Crete.  A key principle in Titus is that healthy doctrine should produce holiness and good works.  Titus was to teach what accords to sound doctrine, v 2.1 but then what we discover as we read on is that what accords to sound doctrine is not a theological statement but a description of conduct and character. Mentoring is meant to impact the whole life of the Christian including family life, work life, our friendships and our conduct within the church.

It is clear that there is particular place for the mentor and mentee relationship to be between two people of the same gender.  ‘Older women like-wise are to be reverent in bahaviour, not slanderers or slaves to much wine.  They are to teach what is good, and so train the young women to love their husbands and children …’ Titus 2.3,4 Mentoring is not only to be done by what is said it is to be by example.

A mentor’s credibility is established by the consistency of the example they set.  Thus, Paul urges Titus to, ‘urge the younger men to be self-controlled.  Show yourself in all respects to be a model of good works, and in your teaching show integrity, dignity, and sound speech that cannot be condemned, so that an opponent may be put to shame, having nothing evil to say about us.

 All of this is to be achieved through the grace of God.  It is an ongoing process and it has an eventual goal.  That goal is, ‘the appearing of the glory of our great God and Saviour Jesus Christ.’ Titus 2.13 Being both a mentor and a mentee is part of our training in godliness. Titus 2.12

 Who has been a mentor to you and who have your mentored?

Do you actively seek to be in a mentoring relationship?

How can you encourage mentoring relationships in your church?

A valuable book if you are interested in the theme is –

Organic Discipleship: Mentoring Others Into Spiritual Maturity and Leadership (Revised Edition) by Dennis McCallum, Jessica Lowery

Oceans (Acoustic) – Hillsong United



The vain pursuit of mammoth clubbing.      Titus 1.10-16

George turned up to the house of his friend, Henry, to find him going through a clubbing routine on his back lawn.  ‘Henry,’ he said. ‘What are you doing?’  Henry was holding a magnificent two-handed whale bone club, beautifully weighted, intricately engraved, dressed in a bear skin.  Henry and the club seemed at one as he swung it in wide majestic moves.  ‘I am practising my mammoth hunting techniques,’ replied Henry.  ‘Why?’  George asked incredulously.  ‘When Marian and I were married, I promised I would defend and provide for her for the rest of my life.’  ‘But’ George said, ‘There are no mammoths left.’  ‘You don’t understand,’ Henry answered, ‘These skills have been passed down by my ancestors, they perfect balance, timing and centre the mind.  If I didn’t do them every day my marriage might collapse.’  Marian was looking out of the living room window gently shaking her head with despair in her eyes.

Comic as this image is it illustrates how one can be deceived into becoming trapped by ritual and tradition when they have ceased to have purpose.  Henry’s desire was to fulfil his marriage vows but the way he set about it was deeply misguided and was actually driving a wedge into the marriage.  In a modern phrase the ritual was no longer fit for purpose.

Paul was deeply disturbed that the young church in Cyprus had been infiltrated by people who taught practices that were worse than not fit for purpose, they lead people away from the truth and on into sin.  He termed them, ‘empty talkers and deceivers, especially those from the circumcision party.’ Titus 1.10 For the disciple of Christ physical circumcision was neither right or wrong but reliance on it for salvation was a deception.  Paul addressed this directly in Galatians, ‘For in Christ Jesus neither circumcision nor uncircumcision has any value.’ Gal 5.6 Circumcision was a sign of God’s covenant with Abraham and his descendants Genesis 17.10-13 and later enshrined in law. Leviticus 12.3 It was an outward sign of what should have been an inward spiritual reality. ‘And the Lord your God will circumcise your heart and the heart of your offspring, so that you will love the Lord your God with all your heart and with all your soul, that you may live.’ Deuteronomy 30.6

If circumcision was part of God’s law, why then was Paul so condemning of those continuing to teach it?  It was because if one is relying on obedience to the law for salvation one has to perfectly obey the whole law, in spirit as well as in rituals, and that is not possible for sinful people. ‘I declare to every man who lets himself be circumcised that he is obligated to obey the whole law.’ Galatians 5.3 At that point one is rejecting who Jesus is and what he did through his sacrifice on the cross.  It is a rejection of the grace of God, Paul terms it a, ‘falling away from the grace of God.’ Gal 5.6 He describes the teaching of the circumcision party as, removing the offence of the cross. Gal 5.11

Paul wants to be clear, ‘By grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of your own works, so that no one may boast.’ Ephesians 2.8-9 It is only through reliance on Jesus through faith that we receive the gift of salvation, Colossians 2.11-14 any other teaching will lead us away from the freedom of the Spirit.

This provokes the question, what constructs in our life do we rely on that prevents us from trusting solely in the sacrificial death and resurrection of Jesus?

The heart of worship – Matt Redman




Choosing and being a leader            Titus 1.5-9

Angela opens the expected e mail and groans at the number of attachments.  She really wants this job but process and stress to get it seems almost too much. The first document is the glossy brochure telling the world how wonderful the company is, then there is the formidable application form, an interview schedule, a job description, a person specification and an online task all to be returned in the next three days.  How is she to convince the appointing committee that she is the ideal person?  If only they just truly knew her and her heart for an opportunity like this.

Paul’s preaching and teaching tour of Crete has left small scattered house churches across the island but now to continue to grow in their faith and mission they need some more formally established leadership.  Paul has given Titus the job of appointing these elders. Titus 1.5 They are not jobs for the faint hearted, Cyprus is famous for its lax morals and prevalent dishonesty, v12 a place where the culture lays traps for the newly converted disciples of Jesus. The church has also come under the influence of Jewish groups that are adding to and distorting the apostolic gospel. v14 Surely then Titus must pay special attention to skills, organizational structures, eloquence of speech and commanding presence.  It appears these are not considered essential in the person specification although they may have been desirable.  Paul has one overriding priority and that is the character of the person.  He then subdivides it into three areas.

The fact that Paul did not appoint elders at the foundation of the churches is relevant.  It takes time to grow and assess Christian character.  In 1 Timothy, Paul counsels, ‘Do not be hasty in the laying on of hands.’ v5.22 He adds, ‘The sins of some are obvious … the sins of others trail behind them. In the same way, good deeds are obvious, and even those that are not obvious cannot remain hidden forever.’ vv5.24,25 The appointment of leaders is not to be rushed.

Public reputation is vital firstly expressed in their family life. What the neighbours see reflects on the standing of Christ in the community.  Twice Paul asserts an elder must be, ‘above reproach.’ vv6,7 The conduct of the family and the faithfulness of any marriage should give a positive testimony to the elder.

The individual conduct is also crucial, under the phrase self-controlled comes an absence of drunkenness, quick temper and violence. v7 Motivations are equally important, an elder should not be arrogant, a lover of good, holy in their inclinations and disciplined in their approach.  These things all bear strongly on how they will relate to the church and to the community as they reach out in mission.  They could well find their perfect expression through hospitality, v8 taking a lead from Jesus’ lifestyle where he delighted to spend time with ‘sinners,’ not to join in their activity but to lovingly share the gospel.  What will differentiate the sacrificial leader is the time they give to people beyond their own inner circle.

The final characteristic Paul emphasizes is the person’s understanding and sharing of the gospel.  This being the basis on which they relate to church members, ‘holding firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it.’ v9 This implies the capacity to go beyond simply quoting scripture and includes wise and loving interpretation and application.

Word of God Speak




Chosen ones                                  Titus 1.1-4

Each year I grow courgettes from seed.  Most people think courgettes are about 10 or 15cm in length, mine usually go wild and end up 30cm monster marrows.  This year during lock down with garden centres closed, new packets of seed were not available.  I searched the cupboards and found a packet of opened, old, out of date seeds.  I only wanted two or three plants so I chose the six fattest seeds to plant in pots thinking with luck two or three would germinate.  A week or so later five small plants popped their heads out.  As every (well almost every) school child knows, for a seed to grow into a plant you have to do more than choose it.  You have to provide water, warmth, food and light in a host environment.

Paul was God’s gardener.  Paul opens his letter as a servant or slave of God.  It is the only time he uses that term, usually preferring to be known as a servant of Jesus.  By identifying himself as a servant of God he was also directly connecting himself to Old Testament greats also known as servants of God, Moses, David and the prophets.  Why was this?  Perhaps because the root of much of the false teaching in the church of Cyprus was coming from Jewish breakaway groups such as the circumcision party.  He also calls himself an apostle of Jesus. An apostle is one who is sent, however in the New Testament it also referred to eye witnesses of Jesus’ ministry who were given authority by Jesus himself.  Paul did not fit that description but he had met Jesus personally on the Damascus Road and in subsequent visions, Jesus had chosen and sent him to be an apostle to Gentiles.  Paul then uses a term that has divided the Christian church over generations, he was an apostle, ‘for the sake of the elect.’ v1 Elsewhere the New Testament uses the term chosen.

Many have taken a strict interpretation of the term and pushed the meaning to the extent that the elect will come to faith regardless of their own will or the actions of others.  God will enforce his will.  It then becomes a recipe for complacency and inaction both on the part of the believer and the church.  However later in Titus, Paul writes, ‘the grace of God has appeared, bringing salvation for all people,’ v2.11 and in 1 Timothy 2.3-4 ‘It is pleasing in the sight of God our Saviour, who desires all people to be saved and to come to the knowledge of the truth.’

The notion of being chosen in the New Testament is much more nuanced than a coach picking a team and simply leaving everyone else out.  Jesus spoke to his disciples and said, ‘You did not choose me, but I chose you and appointed you so that you might go and bear fruit – fruit that will last (converts) and so whatever you ask in my name the Father will give you.’ John 15.16 Paul knew he was chosen to go to all with the gospel and nurture faith until it produced righteous lives that then went on to repeat the process with others.  We are part of that apostolic tradition.

May the Peoples Praise you – Keith and Kristyn Getty





Mercy and God’s word
Psalm 41.1-3 
Poverty just loves to destroy lives. It breaks families apart, isolates people from friends and family, shatters confidence and drives many to think that suicide is the only way out.
UK poverty is real, with millions locked in its miserable grip. We’re not prepared to sit back and let it wreak havoc across our nation. In a just and compassionate society, no one should be trapped in their home, afraid to open the door or answer the phone. No one should wake up wondering where they’ll find the money to feed their children or heat their home. No one should have to be alone, especially when times are tough. (Christians Against Poverty website)
BMS works among some of the most marginalised and least evangelised people, in some of the most fragile places on earth. We aim to bring life in all its fullness through seven key ministries: church, development, education, health, justice, leadership and relief. (BMS website)Locally or world-wide poverty is an ever present reality. We are now living in the largest collapse of the global economy since the second world war. Those who suffer the most are the ones who are already the poorest. The BMS mission statement gives a clear modern understanding of poverty that it is far more multifaceted than simply lack of money.Poverty is a major issue wherever we live but is it the churches’ issue? How much prayer, time, energy, money, effort and sacrifice of the church should it consume? How big a priority should it be for the church? How reasonable are the arguments that reflect these types of thoughts?
Preaching the word of God has to be our main focus, we cannot afford to do both.
We are struggling ourselves to meet our costs and cannot afford to do things.
We are only a few, we have to be careful about what we do.
There is a welfare state now it is no longer as important as it used to be.
Mostly it is the fault of the poor that they are in the situation that they are.
In some way their presence corrupts the house of God.How can these apparent conflicts be resolved? A disciple of Jesus would answer, by obedience to the bible, Jesus’ example and his teaching. We then find there is no conflict, the gospel is communicated through care for the poor, even becoming poor oneself as Jesus has already laid down his life for us. Biblical evidence is overwhelming and coherent. The gospel is not simply the message, it is a gospel life. As David says, ‘Blessed is the one who considers the poor.’ v1 The promise of God is that consideration or care for the poor, (ESV) or alternatively as the NIV translates it, the weak, is followed by blessing to the carer. He promises protection and sustenance. vv2,3 As an alternative to a song I would ask you to listen to what the bible says about poverty through children’s voices on the ‘Compassion International’ website.
You may not wish to respond to Compassion specifically, but it is worth asking what should I and my church do?



Number 40

A new song: a fresh start                            Psalm 40.1-10

It is our first day of a new job.  We spent the last week or so worrying about what the dress code is, who we will meet, are we really up to this new challenge, will we make friends, what time do I have to leave home to get there on time and how fulfilled will we be?  At the same time, we were probably worrying about the impact the job will have on family and other aspects of our life.

Fresh starts bring a surge of emotions.  Some of us grasp them with both hands and go forward boldly while others are more cautious and focus more on the uncertainties.  Probably most people experience a mixture of emotions.  We may also look back at what we have left behind, possibly with relief and perhaps with regret. New jobs are of course just one example of new beginnings. Spiritually committing our life to following Christ is the biggest step and it is so dramatic that Jesus terms it being born again.

David, in Psalm 40, has just reached the point of a new beginning.  He has kept his earlier advice and waited on the Lord. Ps37.7 38.15 The waiting period can be a time of great uncertainty and stress, I think of refugees who are granted the right to stay in the country but then have to begin the process of building an entirely new life, but there are many other examples. David’s first emotion is one of relief and thanksgiving for the new opportunity. ‘I waited patiently for the Lord; he turned to me and heard my cry.  He lifted me out of the slimy pit, out of the mud and mire; he set my feet on a rock and gave me a firm place to stand.’ vv1,2 David may have been recalling Joseph’s experience of being placed by his brothers in a pit as they initially plotted to kill him.  Later in Judah’s history Jeremiah was literally condemned to a slimy pit.  As we progress through our Christian life we can look back and identify our own ‘slimy pits,’ and understand God’s grace even though it was difficult to do so at the time.

Now with his feet set firmly on rock David pauses to praise God.  This is such a necessary step it builds the relationship with God.  It puts one’s experience in context and refocuses our eyes and direction.  The most natural thing for the saved is to celebrate with song. v3 Part of our witness to the community in which we live is to praise God for his work in our lives and there will be those who see and understand that we have trusted in the Lord. ‘Many will see and fear the Lord and put their trust in him.’ v3

David goes on to make clear how to continue life in new circumstances.  In verse 4 he sets out what to root our life in and that is trust in the Lord.  He recognizes that the surrounding world tempts us to trust in many other people and things but he urges us to not turn aside to false gods.  To pray for clarity in our lives as to what false gods might grow in our hearts is part of the discipleship path.  David also returns to a frequent theme of psalms, to remember all that God has already done as evidence of God’s purposes for us in the future.  It leads him to declare, ‘None can compare with you; were I to speak and tell of your deeds, they would be too many to declare.’ v5

David then addresses the issue of the heart.  The sacrifice that God requires of us is primarily willing obedience.  ‘I desire to do thy will, my God; your law is within my heart.’ v8 Paul described this process as being, ‘transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.’ Romans12.2

To continue with the fresh start and new song David declares it is a public thing.  He needs to spend time in the company of the Lord’s people where God’s righteousness, faithfulness, love and saving activity is jointly celebrated. Vv9,10 It is not God’s plan that his people should be lone disciples.  We are part of one body and need each other.  This is not weakness but strength.

When I was lost – Geraldine Latty




Number 39

Struggling for perspective        Psalm 39

In the rhythm of life there can be times of calm and times of turmoil.  Turmoil often raises questions and doubts about how one should tackle those problems including what to say or not say.  In the middle of one specific issue it is easy to lose the perspective of the big picture and what remain the important issues.  In the short series of psalms 37,38 and 39 David has echoed wisdom books in the bible.  In Psalm 37 passages were similar to proverbs, in Psalm 38 it was more like Job and here in Psalm 39 much of it accords with Ecclesiastes.

David is not specific about what his problems are but he does attribute some of it to his own sin v8 and God’s discipline. vv9-11 His troubles are compounded by his feelings of alienation with those around him.  David’s initial response is to keep quiet, ‘I will watch my ways and keep my tongue from sin; I will put a muzzle on my mouth while in the presence of the wicked.’ vv1,2  Why is David not wanting to talk about things?  There could be a number of reasons, he perhaps doesn’t want to appear a fool or disgrace himself.  He maybe does not want to bring disgrace to God in front of nonbelievers.  He might simply be unsure of the best thing to do.  Whatever the reason his anxiety increased, ‘But my anguish increased; my heart grew hot within me.  While I meditated, the fire burned.’ vv2,3  In the end he had to speak but not to those around who he did not trust but to the Lord.

David asked God to give him a perspective on his life compared with the eternal nature of the Lord.  He asks God to show him how fleeting life is and concludes, ‘You have made my days a few hand-breadths; and my lifetime is as nothing before you.’ v5 This he realizes is true of everybody not just him however secure people might feel.  It is almost as if a penny has dropped, however desperate I might be feeling right now, in truth my objective situation is not fundamentally different to everybody else whatever they might think. This leads him on to grasping that the rush for wealth and by implication other things the surrounding world might bestow on him is simply vanity and worthless.  Jesus repeats this teaching in the parable of the rich fool, Luke 12.16-21.

David turns again to the Lord, realizing that his purpose and life is to be found in him. ‘But now Lord, what do I look for? My hope is in you.’ v7 It is a simple statement but profound.  He realizes that he is naturally a sinner and constantly needs the Lord’s help to overcome sin and be forgiven. v12 The sense of being a stranger in the world will not go away but he has the presence of the Lord with him as his inheritance, ‘I will dwell with you as a foreigner, a stranger, as all my ancestors were.’ v12 At the same time he finds it difficult to be constantly in the presence of God, as did Job. Job 7.17-21.

My hope is built on nothing less





Number 38-

The unbearable weight of sin                          Psalm 38

 There is a difference between self-loathing arising from a distorted self-image and carrying the burden of knowing the unresolved harm one has done.  It is possible to feel deep guilt when there is no guilt.  There are however times when one can have done things that we have refused or failed to address.  This can then build up In our mind and become, ‘a burden too heavy to bear.’ v4  It can feel that the more we suppress it the more it affects us, impacting our mood and personality, relationships and functioning, in everyday life.

We see in Psalm 38 that for David consciousness of his sin has not just impacted his relationships with people around him but with the Lord as well.  David is a man who essentially both fears and worships God but he has here committed sin that deeply grieves God and himself.  We can helpfully read this psalm as if it is the experience of someone who has previously not trusted in God but is now burdened down by the weight of his own sense of guilt, convinced by God of his guilt, he is now seeking forgiveness and a relationship with God.  We can do this because much of the language fits that situation but it was not David’s true position.

David experiences God piercing his conscience v2 and this has translated itself into physical and mental symptoms. vv3,8 He concludes this section with, ‘I am feeble and utterly crushed; I groan in anguish of heart.’ v8 At this point he has stopped fighting and admits his situation before the Lord. ‘All my longings lie open before you, Lord; my sighing is not hidden from you.’ v9 There are those who treat the confession of sin as a superficial thing, a quick fix and move on.  David here shows that it can take time for a truly repentant spirit to work through their situation.  His sin has caused a rift between him and his neighbours and friends. v11 He has created opportunities for his enemies to gain advantage. v12 In his prayer life he has found he cannot find words and simply has to be in the presence of God. ‘I have become like one who does not hear, whose mouth can offer no reply.  Lord, I wait for you; you will answer, Lord my God.’ vv14,15

 David remains worried that he has enemies that he does not deserve and he reverts to previous complaints to God that people who he has been good to are now falsely blaming him. vv19,20 This reminds us that simply confessing sin and being forgiven by God does not remove all troubles from life.  David is aware of his continuing need to be close to God in his prayer, ‘Lord, do not forsake me; do not be far from me, my God.  Come quickly to help me, my Lord and my Saviour.’ vv21,22

 Let us learn to rest in the grace of Christ.  To quote Philip Yancey, ‘Grace means there is nothing we can do to make God love us more . . . and there is nothing we can do to make God love us less.’ (What’s so amazing about grace.)

Broken vessels – Hillsong W-orship



Number 37-

Living in a world where the wicked prosper.    Psalm 37

It is a great challenge for the Christian to know how to respond when wickedness succeeds bringing prosperity, power and happiness to its practitioners, especially when it is at the expense of ‘the righteous’.  This situation does seem to be an ever present reality.  In the workplace it is often bullying leaders and managers who succeed at the expense of employees and this is not limited to private enterprise.  Consider the cost whistle blowers in public services have paid.  At governmental level the power and wealth accumulated by oppressive governmental leaders is a permanent feature of history and no less evident today.  A global perspective brings into focus that a broadly just and compassionate government that prioritizes the weakest in society is a minority position.  In the home the figures for domestic abuse are frightening.  Last year the Office for National Statistics estimated that 2.4 million people were domestically abused in England and Wales.  The church is not immune to the corruption of power as has been highlighted in recent public exposures.

How then should the Christian live?  Should we change sides and say that clearly righteousness is a waste of time and we would be much better off conforming to the norm where evil doers prosper?  David’s response in Psalm 37 is reinforced through the bible and it is striking how much it accords with Jesus’ teaching 1500 years later.  He is adamant that we should, ‘turn from evil and do good; then you will dwell in the land forever.  For the Lord loves the just and will not forsake his faithful ones.’ vv 27,28

David characterizes the wicked as enemies of the righteous v12 and the poor and needy. v14 This is a warning as to reality, ‘The wicked plots against the righteous and gnashes his teeth at him. V12 and ‘The wicked watches for the righteous and seeks to put him to death.’ V32 It was the same experience for Jesus and the church of the New Testament.

David takes a long view or eternal perspective. Some might say even a naïve view when he says, ‘I have never seen the righteous forsaken or their children begging for bread.’ v25 when that clearly is not universally true.  He is however clear that the prosperity of the wicked is a temporary thing and often they become the victim of their own wickedness, ‘But their swords will pierce their own hearts.’ v15 He compares the wicked to the grass in the Middle East, green in spring but withered and dry by the autumn. v2  Ultimately under God’s judgement the wicked will be destroyed, ‘there will be no future for the wicked.’ v38

In the face of wickedness he calls people into relationship with the Lord.  He urges us to, trust in the Lord, v3 take delight in the Lord, v4 commit to the Lord, v5 be still before the Lord, v7 wait for the Lord, v7 and hope in the Lord. v34  Arising from time spent with the Lord and our relationship with him he then appeals to us to not be angry or worry v8 and to hope in the Lord and keep his way. v34

This is not an easy thing when one has experienced great suffering from the hands of evil doers but this is the over-arching promise of God that was pioneered by Jesus.

‘The salvation of the righteous come from the Lord; he is their stronghold in time of trouble.  The Lord helps them and delivers them; he delivers them from the wicked and saves them, because they take refuge in him.’ vv39,40

Trust his heart – Babbie Mason


New wine – Hillsong



Number 36

The battle for the heart and soul                                  Psalm 36

 Over several months I had conversations with a man I will call Tim.  He was trying to leave behind a life that had led him to prison and a reliance on drink and drugs because he now had a child that he was not allowed to see because of his life style.  It was an internal struggle but it was also a battle against the deliberate temptations placed in his way by those who encouraged him to continue with his previous life.  There were texts from drug dealers extoling the virtues of their new batch from county lines, people knocking on his door and the offers of superficial friendship in the midst of loneliness and depression.

David, in Psalm 36, recognizes this battle for the soul and he concludes the psalm with a prayer that he is not drawn into the ways of the wicked.  ‘Let not the foot of arrogance come upon me, nor the hand of the wicked drive me away.’ v11 Translators place different interpretations on the opening verse as to whether it is a message from God or wickedness in his heart, but whatever the source, sinfulness personified is calling to him.  The overriding attitude of sin is arrogance.  Arrogance expressed as no fear or respect for God and a conceited belief that that sin will not be exposed. ‘There is no fear of God before his eyes. For he flatters himself in his own eyes that his iniquity cannot be found out and hated.’ vv1,2  It was Tim’s experience that even as he was trying to leave a corrupt life behind so others were thinking of ways to tempt him back.  We should not underestimate the deliberateness of criminals or even our peer group to encourage us in living a godless life.  Once those decisions have been made it becomes increasingly hard to change direction.  David expresses the personification of sin as, ‘The words of his mouth are trouble and deceit; he has ceased to act wisely and do good.  He plots trouble while on his bed; he sets himself in a way that is not good; he does not reject evil.’ vv2,3 David makes clear that simply not rejecting evil amounts to complying with evil.

In contrast choosing good over evil is not so much choosing good as the source of goodness in the person of God.  He is love and righteousness, vv5,6 as well as where we find refuge from sin and temptation. v7 At that point we find a truly satisfying life.  ‘They feast on the abundance of your house and you give them drink from the river of your delights.’ v8  David then prays that he will continue to choose God’s life over death.  vv10-12

The battle for the soul is a battle that can be won but only by Christ within us. Paul summed that up, ‘If anyone is in Christ, he is a new creation.  The old has passed away; behold, the new has come.2Corinthians 5.17

He’s a chain breaker – Zach Williams



Number 35

Is it ever OK to pray for your enemy’s downfall?                  Psalm 35

For many there is a genuine conflict between what is seen as ‘Old Testament’ values of appealing to God for victory in war and Jesus’ ‘New Testament’ statement to love your enemies. Mathew 5.44 The appeals to God for the destruction of one’s enemies, ‘Contend, Lord, with those who contend with me; fight against those who fight against me.’ v1are know as curses.  Curses are not limited to the Old Testament.  They are rephrased as ‘woes’ when Jesus criticizes scribes and Pharisees. Matt 23 Passages such as Psalm 35.4-10 have been so uncomfortable that the Church of England marked them as not suitable to be read aloud in services between 1980 and 2000.  Do we share that problem?

How then can we understand a psalm like Psalm 35? It can be read literally or metaphorically in its original setting.  Can it then be applied to modern life?  How do we understand it spiritually?  I am sure it was written from the experience of life threatening and life taking conflict.  This psalm reflects the truth about Israel’s internal conflict during David’s life time when Saul sought to unjustly kill David and during civil war with the forces backing Absalom.  Internal malicious plotting was rife. ‘They do not speak peaceably, but devise false accusations against those who live quietly in the land.’ v20 David is not claiming to be faultless but he was chosen by God to fulfil his will and in that sense was living in his will.  He could therefore justifiably pray, ‘Vindicate me in your righteousness, Lord my God; do not let them gloat over me.’ v24 He appeals to God that his enemies would fall into their own trap. v8

David was right to first of all appeal to God rather than his own prowess and then give thanks to him when he was rescued. ‘Who is like you, Lord? You rescue the poor and needy from those who rob them.’ v10 As disciples our first appeal is to God, ‘may they always say, “The Lord be exalted, who delights in the well being of his servant.” v27 Where there are those who persistently remain enemies of the Lord the New Testament does teach that there will be judgement and the forces against God will be appropriately punished. Revelation shows us worship of the Lamb for his ultimate victory over evil.

Is there a place now for this literal understanding of praying for physical victory over the political, military, criminal and religious forces of evil?  I would say yes in this week of remembering V.E. day. The nation prayed at Dunkirk.  The forces of fascist evil attacked not only the Christian church but the whole of society.  Such oppressive forces are still very active in the world and through the life experiences of refugees within the church there is ample evidence that Christian opposition to such forces is not only justified it is part of our obedience to God.

There is also a spiritual battle that Christians are expected to engage in.  Paul informs us, ‘We do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in heavenly places. Ephesians 6.12 He then echoes David’s call to put on God’s armour and weaponry. ‘Take up shield and armour; arise and come to my aid. Brandish spear and javelin against those who pursue me. Say to me, I am your salvation.’ vv 2,3

 Great in Power –




Number 34

Can we ever see God’s presence in our major mess ups?

Psalm 34 and 1 Samuel 20.30 – 21.14

Terrified, David, having been tipped off by Jonathan his best friend, fled from Saul’s court with Saul in his jealous rage promising his death.  He first went to Ahimelek a trusted friend and priest, lying to him he gained food and a weapon, Goliath’s own sword.  He then sought refuge in the city of Israel’s persistent enemy who he had defeated on many occasions, the Philistines.  When exposed before the Philistine king, Achish, he feigned madness with comic stereotypical behaviour, foaming at the mouth and clawing at the gate leaving deep gash marks before Achish dismissed him as worthless.

The consequences of this dishonest and faithless conduct was that Ahimelek, his family, 85 priests and the whole town Ahimelek lived in were murdered for his supposed treachery.  David himself from being God’s anointed one reduced himself to a pathetic fool to save his life.  David later looks back at these actions sees not his cleverness at his deceptions but God’s protection of his anointed even when his actions caused such injustice and reduced state.

David’s reflection divides into two broad sections: his thanks and praise for the Lord’s mercy when he was at his most helpless and faithless time, vv1-10 he then moves on to sharing lessons learnt in bitter experience. vv11-22 Perhaps unwittingly, but divinely inspired, he concludes prophesying redemption through Jesus’ death on the cross for those who, ‘seek refuge in him.’ v22

 A brief summary of these experiences are in these verses, ‘My soul makes its boast in the Lord, let the humble hear and be glad, v2 and ‘This poor man cried, and the Lord heard him and saved him out of all his troubles.’ v6 David here gives credit where credit is due.

David also wanted others to grasp, ‘The Lord is near to the brokenhearted and saves the crushed in spirit.’ v18

John draws on David’s prophesy, ‘He keeps all his bones; not one of them is broken’ v20 to testify that Jesus is the redeemer. John 19.36

I invite you to reflect with me on how God in our deepest failures and greatest rejection of him, he has remained near and is still our redeemer.

Close to the broken hearted – Jill Phillips





Number 33

Creating the soundtrack to our life                        Psalm 33

Have you felt eager anticipation to join in praise to God?  To join the company of God’s people in singing fresh songs to him.  David must be the epitome of a worship leader.  As we discover afresh some new aspect of God’s nature and salvation so our emotions can burst out and we understand David’s opening exclamation, ‘Sing joyfully to the Lord’ or as the ESV puts it ‘Shout for joy in the Lord, O you righteous.’ v1

The Lord God remains the same, it is our understanding that refreshes or we grasp some new aspect of his character. ‘Let all the earth fear the Lord; let all the inhabitants of the world stand in awe of him!  For he spoke, and it came to be; he commanded, and it stood firm.’ vv8,9 

All the reasons David found to praise God are perfected in Jesus.  Jesus’ words are right and true, v4  he perfected righteousness and justice in his death and resurrection. He is the Word of God and by his word all things were made. v6, John 1.3  Jesus has called to himself a people who are his inheritance. v12, ‘As you come to him, the living Stone – rejected by humans but chosen by God and precious to him – you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ. 1Peter 2.5

 The Lord sees all vv13,14 and, ‘the eyes of the Lord are on those who fear him,’ v18  or as Peter says, For the eyes of the Lord are on the righteous and his ears are attentive to their prayer, but the face of the Lord is against those who do evil.’ 1Peter 3.12  Our hope is in him, v20  as Peter again reminds us, ‘He has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you.’ 1Peter 3.3,4

 In the light of this whenever you feel the urge and want to join in a new song, do so with all your heart and skill giving a shout for joy. v3

 New song in my heart – Rob Smith


Won my heart – Emu Youth



Number 32

The stubborn mule                  Psalm 32 and 1 John 1.5-10

Have you ever experienced someone who believed their persistent and rigid refusal to accept they are wrong was a sign of strength?   Where this occurs it not only harms those around them, it damages the person them self.  It exposes their own weakness and frailty and can lead to a warped perception of reality.  Internally great mental and spiritual stresses are set up.  Frequently lasting damage to relationships occur because the means to resolve the problem has been denied.

God counsels us in Psalm 32, ‘Do not be like the horse or the mule which has no understanding but must be controlled by bit and bridle.’ v9  The pressure of one’s deceit when one is in self denial eats away internally and can feel like a heavy weight upon you.  David describes this, ‘When I kept silent, my bones wasted away through my groaning all day long.  For day and night your hand was heavy upon me; my strength was dried up as by the heat of the summer.’ vv3,4  This is highly destructive in our human relationships and also in our relationship with God.

What is the pressure relief valve in such a case?  It is the acknowledgement of the problem.  That opens up a pathway for resolution.  This is the case in our interpersonal reactions and also between ourselves and God.  David says, ‘I acknowledge my sin to you, and I did not cover my iniquity; I said I will confess my transgressions to the Lord, and you forgave the iniquity of my sin.  The apostle John makes the same point that our relationship with God is restored through Jesus’ sacrifice. ‘If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.’ 1John 1.9

David experienced the relief and joy of being forgiven and Psalm 32 was written to celebrate that and to guide others into what he had learnt from bitter experience.  So, he opened the psalm with, ‘Blessed is the one whose transgression is forgiven, whose sin is covered.  Blessed is the man against whom the Lord counts no iniquity and in whose spirit there is no deceit.’ vv2,3

 Oh how I need you – Sons and Daughters



Number 31

Let me not be put to shame                     Psalm 31

The fear of shame or public humiliation has frequently controlled people’s lives.  It can be the fear of one’s actions becoming known, a sin revealed.  At other times it may involve not living up to the expectations of others or one’s own.   A broken promise can turn in to shame and broken relationships.  Shame has led to life changing, even life taking, abuse and now we are far more aware of self abuse arising from a sense of shame.  Shame can feel like a place that is impossible to escape from or survive.  How we need a God who understands and brings about restoration at times like these even if it is our actions that take us to the place of shame.  David twice utters the prayer in Psalm 31, ‘Let me never/not be put to shame.’ vv1,17

In Jesus we have a God who has experienced dreadful public shaming even though, in fact because, he was sinless.  As we read David’s cry to the Lord for mercy vv 9-13 we can say it was like that for Jesus but worse.  Because of his enemies he became an object of contempt and dread even to his closest friends and family, stripped naked, beaten to near death, ridiculed, nailed to a cross and publicly taunted whilst in great pain until he died.  The crowds who had just days before hailed him as a hero now conspired against him and plotted to take his life.  It was in those last moments that Jesus used David’s words, ‘Into your hands I commit my spirit.’ v5  He did not go on as far as we know and add David’s words, ‘deliver me, Lord, my faithful God.’ v5  But that was what he did, trusting in a faithful Father to restore him through resurrection for his name’s sake. 

The grounds for David’s appeal was for the Lord’s ‘name’s sake,’ v3 referring to God’s promise to David in 2 Samuel 7.8-11 that he would cut off David’s enemies.  Similarly, we can also appeal to God’s promises however deep our feelings of despair.  David does not pretend that his sin has not contributed to his situation v10 but this does not prevent him from appealing to the character of God.  God is righteous, v1 a rock and a fortress, v3 a redeemer, v5 abundant in goodness, v19 and preserves the faithful. v23

At the end of the psalm David has passed through the trial and praised God for his mercy.  From his experience he urges others to trust in the Lord.  ‘Be strong, and let your heart take courage, all you who wait for the Lord.’   In God, through Jesus, we can find complete acceptance.

 ‘No one whose hope is in you will ever be put to shame’ – Graham Kendrick, Matt Redman




Number 30

How great is our love?                                     Psalm 30

When questioned by a self-righteous Pharisee, why a woman known only as a sinner was allowed to touch him and anoint his feet with ointment, Jesus replied with a story that showed that those who have been forgiven most have the greatest love for Jesus. Luke 7.36-50  Her thanksgiving and love were expressed through kissing and washing Jesus’ feet with tears, drying them with her hair and anointing them.  We should never be shy about our thanksgiving, praise and love for God.

After a series of laments from David when he was in the midst of troubles, in Psalm 30 we have a celebration of praise and thanksgiving for salvation from troubles.  However, this psalm recognizes that life’s challenges do not stop and we have continuing need for the Lord’s mercy.  The psalm opens with an exclamation of praise, ‘I will extol you, O Lord, for you have drawn me up and not let my foes rejoice over me.’ v1  Do we reflect on times when we have known the relief of the Lord’s victory in our life and praised him for it?  It may be when we first knew his salvation, possibly when he gave us victory over a particular sin, when we were raised from a serious sickness, protected or removed from the threat of harm.  Then we can join in with the thanksgiving, ‘O Lord my God, I cried to you for help, and you healed me.  O Lord you have brought up my soul from Sheol (death); you restored me to life.’ vv2,3

David considered such times as discipline from God but without them he could not experience the joy of God’s subsequent blessing. vv4,5  Going through such experiences has increased David’s resilience and he praises God for it, ‘By your favour, O Lord, you made my mountain stand strong.’ v7  Despite this David still experiences despair when he feels remote from God v7  David appeals to God for mercy on the basis that we are made to praise God. v8,9  David praises God with his whole being dancing, singing and gladness.  Charismatic worship is no new phenomena.  If we have experienced God’s victory in our life let us join in with David and say, ‘O Lord my God, I will give thanks to you forever.’ v12

I will sing of the goodness of God.



Number 29

How do you imagine God?                             Psalm 29

How do we envision God and what impact does that have on us?  Our experiences both enable and limit our imagination.  Consider the authors of the three major prophetic books.  Isaiah saw, ‘the Lord, high and exalted, seated on a throne.’ He cried, ‘Woe is me!’  He knew he was too unclean to speak the word of God until a Seraphim put a burning coal to his lips taking away his guilt. Isaiah chp6  Jeremiah experienced God’s hand touching his mouth so he could speak and then God gave him a sequence of visions concerning his judgements. Jeremiah chp1  Out of a storm Exekiel saw four spectacular living creatures, ‘Each appeared to be made like a wheel intersecting a wheel.’  Above them a figure like a man of awesome appearance revealing the glory of the Lord, and Exekiel fell down. Exekiel chp1  Each by understanding the greatness of God, his holiness and power was equipped to boldly speak the word of God.

David was raised to praise God’s glory, power and holiness through the experience of an awesome storm that swept in from the Mediterranean into northern Canaan (now Lebanon) and south to the Desert of Kadesh, sweeping over Jerusalem.  If this is God’s creation, how much more powerful is the Creator?  Grasping the awesomeness of God draws one into worshipping his holiness. v3  There are times when envisioning the greatness and holiness of God can lead one into simply repeating his name.  Eighteen times David repeats the name of the Lord (Yahweh) in this short psalm and seven times he refers to the power of the voice of the Lord.  This is a psalm to be read aloud declaring the glory of the Lord.  ‘And in his temple all cry, Glory’ v9 

From this psalm we are to take confidence that, ‘The Lord is enthroned forever. The Lord gives strength to his people.  The Lord blesses his people with peace.’ vv 10,11

In the words of the Anglican liturgy, ‘Go forth and serve the Lord.’

Ascribe to the Lord



Number 28

The people are in great danger!       Psalm 28

 If like me you are safe and comfortable in your home and nobody is threatening your life or the life of the people you love, you may wonder if Psalm 28 has any relevance today.  However, this morning I received a message from someone I know who is seeking asylum in the UK and the opening sentence was, ‘For the past three years we have witnessed and had to cope and deal with death, destruction of property, looting, kidnappings, massive arrests, chaos and fear in my country.’*  The setting is a country where the ethnic groups in power are trying to impose their will upon minority groups through the armed forces.  Oppression on the basis of ethnicity, religion, gender, political persuasion and organised crime are widespread.  A 2019 UK government report found that approximately 1 in 3 people suffer from religious persecution and that in parts of the world persecution of Christians is at near genocidal levels.  The latest UNHCR report (2018) shows world record levels of displaced persons at 70.8 million worldwide.  There are 37,000 new displacements every day.

In Psalm 28 David pleads with God to, ‘Save your people and bless your heritage!’ v9  In verses 1 to 7 David speaks as an individual threatened by the wicked and evil doers but he does so as the King and therefore is speaking on behalf of all his people.  He goes on to assert that the Lord is the people’s saving refuge. ‘The Lord is the strength of his people, he is the saving refuge of his anointed.’ v8

I am repeatedly impressed at the readiness of people who have experienced extreme suffering at the hands of oppressors, political, religious and criminal to turn to God rather than reject faith in disillusionment. They echo David, ‘To you, O Lord, I call; my rock, be not deaf to me.’ v1  Verse 3 speaks of powers that pretend peace whilst practising such things as human rights violations.  ‘Do not drag me off with the wicked, with the workers of evil, who speak peace with their neighbours while evil is in their hearts.’

David looks forward to God’s righteous judgement, ‘Because they do not regard the works of the Lord or the work of his hands, he will tear them down and build them up no more.’ v5

 In the mean time when we see God’s hand in protecting and saving people it is good to join the celebration of his mercy.  ‘The Lord is my strength and my shield; in him my heart trusts, and I am helped; my heart exults, and with my song I give thanks to him.’ v7

 Build your kingdom here – Rend Collective


. With permission from the author.


Number 27

Ordering the desires of our heart         Psalm 27

 When we face turmoil in our life what symptoms do we display?  Does our mind go into overdrive?  Do we lose focus on what our priorities should be?  Perhaps we have physical reactions such as headaches, feeling sick or becoming overtaken by tiredness.  We could find that we have a spiritual reaction, it may be difficult to pray, we want to withdraw from worship, we start self-blaming.  One of the bible teachers I find particularly helpful, in both his writing and talks placed on Youtube, is Tim Keller.  He uses the phrase ordering the desires of our heart.*  This is a conscious act, in Psalm 27 David goes through this process.

In a time of darkness he sees the Lord as his light. ‘The Lord is my light and salvation; whom shall I fear?’ v1  It is easy to get lost in darkness but to him the Lord is light and draws him towards it and that gives him confidence. v3 

David has learnt that spiritually he needs to remain in the presence of the Lord and if that seems distant he must seek after it.  ‘One thing I ask from the Lord, and this only do I seek: that I may dwell in the house of the Lord all the days of my life.’ v4  Jesus made this promise to his disciples about remaining in the intimate presence of God, ‘As my Father has loved me, so have I loved you.  Now remain in my love.’ John 15.9  While in the presence of the Lord, David can worship and seek understanding. v5

David has learnt the power of praise when surrounded by difficulties.  ‘I will sing and make melody to the Lord.’ v6  Paul and Silas grasped this when they were in prison having been flogged and their feet placed in stocks, they volubly prayed and praised God, and then an earthquake freed them from their bonds. Acts 26.26,27 

As David remains in the presence of God his desire turns to learning from God as this will guide him. vv 7-12 

Waiting on the Lord v14 is not a passive resignation, it is an active expression of confident hope.  The word translated ‘wait’ in the ESV in psalm 25 is translated ‘hope’ in the NIV.  Putting the two words together conveys a positive action in the same way Paul urged Titus to, ‘wait for the blessed hope – the appearing of the glory of our great God and Saviour, Jesus Christ.’ Titus 2,13

David then, ordered his desires: he turned to the light of the Lord and chose to remain in his presence.  There he offered a sacrifice of praise and learnt from him placing his hope in God his Saviour.

Great is the darkness: (Come Lord Jesus)




Number 26

How do you plead?                                   Psalm 26

 Being unfairly accused of wrong doing is very stressful but an experience common to many.  It can impact on many things, our relationships, our public standing, our future capacity to continue in a role or earn income, where we are welcome and to what extent we are trusted.  How we react in those circumstances is a test of character.  If we hold a particularly prominent position these things can be heightened further.  David prays Psalm 26 as King.

David’s circumstances at the time of writing are not known.  He considers his accusers to be plotting against him, prepared to bribe others to achieve their goal of taking his life. vv9,10  Their false accusations relate to his lifestyle, v3 his friends v4 and the sincerity of his religious practice. vv 6-8

David’s response is to come to God and plead that he is blameless in these circumstances.  ‘Vindicate me, Lord, for I have led a blameless life.’ v1  David is not claiming a sinless life as is clear in many other psalms, but of these accusations he is not guilty.  David then prays a prayer of a sincere seeker after God.  ‘Test me, Lord, and try me, examine my heart and mind; for I have always been mindful of your unfailing love and have lived in reliance on your faithfulness.’ vv 3,3  To David the judgement of God is more important that the judgement of people even though his standing as King in the eyes of the nation is of great significance.

Our private integrity with God is the cornerstone of our life.  It is entirely reasonable to then pray with David, ‘Deliver me and be merciful to me.’ v11  It provides a stable place to stand and then we can in good conscience publically praise God.  ‘My feet stand on level ground; in the great congregation I will praise the Lord.’ v12

Does this mean we have to self justify ourselves to God?  No it does not.  Our standing with God relies on trusting in his unfailing love v3 expressed through Jesus’ sacrifice.  ‘But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved.’ Ephesians 2.4,5

Faithful one – Robin Mark



Number 25

Don’t give me that attitude!        Psalm 25

 I can hear that rebuke in so many situations.  I can hear the frustrated parent with the child over the tidiness of their room, the teacher when a student adopts the passive aggressive pose, the employer to the repeatedly late employee, the pensioner to the patronizing call centre worker.  Why is attitude so important?  It is because it acts as a key to unlocking learning, healthy relationships and personal well being. v13

The attitude with which we approach God impacts our learning but it does not come out of a vacuum.  At the time of writing David is fearful and afraid he will be shamed. vv 2-3,19-20  These are common emotions through life, they can cause spiritual paralysis but David is aware this is a time to turn to God and learn.

A key aspect of discipleship is ordering one’s desires and David’s first desire is for the Lord, ‘To you O Lord, I lift up my soul.’ v1  He then desires to learn and learning is much more that a quick fix answer.  Learning involves engaging with truth, understanding the character of God and his purposes.  ‘Make me to know your ways, O Lord … Lead me in your truth and teach me.’ vv 4,5  For the modern disciple it involves being a life-long learner from the bible. 

David brings an attitude of humility to both his Lord and to the process of learning.  He doesn’t expect instant command of God’s ways.  Perhaps the most important word in the psalm is ‘wait’. ‘For you I wait all the day long’ v5 is repeated in verse 21, ‘for I wait for you.’  Learning takes time and understanding can come in unexpected moments.  For me, surprisingly, often in the shower. 

David knows God is the teacher, and this is an act of mercy v6  in response to repentance. v11 Learning comes from being in relationship with the Lord.  David speaks of, ‘friendship of the Lord is for those who fear him.’ v14  This should not be surprising as most remember learning best from teachers they liked and respected. 

Finally, learning is set in an attitude of trust.  The psalm is bookended with trust, ‘O my God, in you I trust;’ v2 and, ‘for I take refuge in you. v19 

 A prayer, ‘Lord, enable me to order my desires.  I will wait upon the Lord’




Number 24-

Awesome presence of God      Psalm 24 and 2 Samuel 6

 There is a generation who gained all their knowledge of the ark of the Lord from Indiana Jones and in a sense would have understood a partial truth.  The ark was not to be treated casually, not because blue lasers would be emitted from it, but because it was holy.  The awesome holiness of God has a tendency to be lost in the relaxed ease of modern worship but David and the Israelites had a sharp lesson regarding holiness as they carried the ark to Jerusalem. 2 Samuel 6   The ark embodied the presence of God in all his holiness, from God’s presence comes blessing, 2 Sam 6.11 therefore the entry of the ark into Jerusalem symbolized God’s blessing of David’s kingship and thus the whole nation.  Psalm 24 is closely associated with this event.

The starting point of reverence and worship is understanding and asserting that everything is God’s because he is the source of all. ‘The earth is the Lord’s and the fullness thereof.’ Ps 24.1  This changes our perspective as any ambitious drive to permanently own becomes illusory.

Who then can stand in the presence of such a holy God?  Four criteria are set out; righteous actions, righteous motives, loyalty to God alone and openness in relationships with others without unfair gain.  ‘The one who has clean hands and a pure heart, who does not lift up his soul to what is false and does not swear deceitfully.’ v4  Verses 5 and 6 change the phrasing and blessing from an individual to the collective people of God.  When we seek God’s blessing it is the whole church whose living worship Romans 12.1-2 is called upon to reflect God’s holiness.  This does seem alien in an individualized society but we are called to be in the world but not of the world.

The psalm in verses 7-10 changes to a call and response liturgy as the ark and thus the ‘King of glory’ ascends the mountain, enters Jerusalem and the tabernacle, later the temple, to bring victory.

How then can we enter the presence of such a holy God?  Praise God, only through Jesus.

‘God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no human being might boast in the presence of God. And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption.’ 1Corinthians 1.28-30

Who is this King of Glory – Chris Tomlin


(Suggest playing through a good speaker to get the bass)


Number 23

Valley walking       Psalm 23

 Valley walking can be a great joy.  We probably have favourite valleys.  Each one capturing a mood and a sense of spirituality.  I love the steep wooded sides of the Dart valley, dark but lightened by the bright foaming water of the river; or the wide peaceful green pastures of Dovedale.  But then the valley narrows and the craggy sides steepen casting menacing shadows. 

In Psalm 23 David draws upon his personal experience of Israel’s valleys or wadis.  Following the rains they provide rich pasture land but they are subject to flash floods and when the sides become cliffs the pilgrim ways become places of danger from bandits, the mood changes completely.

Psalm 23 is often associated with comfort at funerals but that only truly makes sense if in the context of a life led by the shepherd.  God as shepherd and his people as sheep led by him is a repeated image in the Old Testament. Isaiah 40.11  Jesus picks up on this, ‘I am the good shepherd. I know my own and my own know me.’ John 10.14  Crucial to Jesus shepherding is the notion of him leading, in contrast to modern shepherding, where sheep are driven with a harrying sheep dog pushing them forward.  Where Jesus calls us to go he has already gone before.

The psalm contains three testimonies.

I shall lack nothing, vv1-3 and this is because he has provided plenty, (green pastures) v1 peace, (quiet waters) v2 refreshment, (soul food) v3 and righteousness (guidance along right paths.) v3

 I will fear no evil as the joyous wide valley becomes harsher terrain, ‘shadow of death’ v4 is literally translated deepest darkness, which includes the darkness of death but also other life experiences.  At such times God promises to draw particularly close with a rod to protect and a staff to support.

I will safely dwell even though I am surrounded by hostile circumstances and people. v5 Here David may well be drawing on God’s hand through the abundant hospitality provided by Barzillai when he was being pursued by Absalom. 2 Samuel 17.27-29  The psalm ends with assurance of God’s abundant blessing whatever our circumstances, be it in green pastures or dark valleys.  This provision is life long, ‘all the days of my life, v6 and beyond this life into eternity, ‘I will dwell in the house of the Lord forever.’ v6  Jesus confirms this assurance with the words, ‘In my Father’s house there are many rooms … I go and prepare a place for you, I will come again and will take you to myself.’ John 14.2-3

 The Lord’s my Shepherd – Stuart Townend



Number 22-

Living with the Black Dog     Psalm 22 and Matthew 27.35-46

 Black Dog, often used as a metaphor for depression, is regularly attributed to Winston Churchill although its use can be traced to earlier authors.  It is a metaphor not limited to depression but it does convey an ominous presence that is not under our control where it imposes strong negative influences on our minds.

Psalm 22 is an intense personal lament written by David in a time of great personal despair.  David probably wrote the psalm whilst fleeing from either Saul or Absalom although the intensity of suffering in verses 12 to 18 far outstrips anything David is recorded to have experienced.  The resonance with Jesus sufferings is pronounced both in words spoken and the derision of his treatment. Matt 27.35-46  The mental and physical suffering described in the psalm oppresses him spiritually.

The psalmist feels deserted by God and his desperate prayers are unanswered. v1  He cries in the daytime and cannot sleep at night. v2 He considers himself utterly derided for his faith in the Lord. vv6-9  He is surrounded by overwhelming enemies, ‘Many … strong bulls of Bashan surround me;’v12 and ‘Deliver my soul from the sword, my precious life from the dog!’ v20  His body is broken as if by torture. v v14,15 

It is heartbreaking to consider that this is still a literal experience for many and we see it in the accounts of huge numbers of refugees and victims of abuse.

How does David respond to this?  Despite his feelings he remembers that God is holy and has repeatedly in the past saved his people and on that basis appeals to God. vv3-5  He then remembers God has cared for him since his conception. vv9-11  From that he moves to publicly praise God by faith.  ‘I will tell of your name to my brothers; in the midst of the congregation I will praise you.’ v22  In the end he asserts that he is what the Lord has made him.  ‘For kingship belongs to the Lord, and he rules over the nations.’ v28

David has learnt that as a disciple we are not what the black dog says or even what we feel at the time.  We are what the Lord has done and said.

You say by Lauran Daigle  https://www.youtube.com/watch?v=sIaT8Jl2zpI

Number 21

The far side of the mountain                      Psalm 21

 Schools, colleges and universities having closed more than a term before the end of the academic year, cohorts of students will miss their graduation celebrations.  That outpouring of relief having gone through the struggle of study and examination.  Proud parents buy cards, organize meals, friends gather together to celebrate with joy.  In a sense the battle is over.  Teachers, lecturers and parents are worrying that the students will miss out on this right of passage.

In a time when many are preoccupied with stressful situations, the battle is not over and we are still in the midst of it all, many will be wondering if they will ever celebrate with joy again.  Psalm 21 concentrates on the time after the battle when the crisis at the top of the mountain has been overcome and does so in the name of the king.  Whilst psalm 21 is a psalm of David it is also a messianic psalm that rejoices in the victory of the king to come, the Lord Jesus.

Jesus’ battle took place on the cross as he overcame sin and death for the sake of his people and now there is great rejoicing.  ‘The king rejoices in your strength, Lord.  How great is his joy in the victories you give.’ v1  His great desire is the salvation of his people and this has not been withheld. v2  He is now crowned in glory and ‘a crown of pure gold’ v3 has been placed on his head.   Even through the spiritual, emotional and physical torment of Gethsemane and Calvary he trusted in the unfailing love of God the Father.  ‘For the king trusts in the Lord; through the unfailing love of the Most High he will not be shaken.’ v8

 The bible is clear, there will be judgement and evil will be destroyed, even if that seems very far off.  In David’s imagery, ‘Your hand will lay hold on all your enemies; your right hand will seize your foes.’ v8  That does not mean there will not be suffering and grief on the way.  There is hope and expectation that we will come to a time of celebration again through the victory of Jesus Christ.

My hope is built on nothing less:-



Number 20

A story mountain within a mountain range   Psalm 21 and Genesis 49.8-12

 All children are taught how to write a story based on a story mountain. At its simplest characters are introduced and a scene set, a problem arises and then a solution occurs followed by a conclusion.  In a sense Psalms 21 and 22 combine to form a story mountain in the mountain range of the salvation story.  They are royal psalms, focusing on the king.  They follow a common poetic pattern of parallelism where the first line’s meaning is repeated in the second line with a shift in emphasis.        ‘May he grant you your heart’s desire

And fulfill all your plans.’ v4

For verses 7 and 8 a variation of parallelism is used called Antithetical Parallelism, where the second line contrasts with the first.

‘Some trust in chariots and some in horses,

But we trust in the name of the Lord our God.’ v7

The scene is set, the people and probably the priests are praying for their king (David) before an unknown battle.  They pray for the king because he represents the people.  The characters are the people, priests, the king, the enemy and the Lord.  The problem is the threat of a foreign power against Israel.

The opening verse, ‘May the name of the God of Jacob protect you’ v1 appeals to Jacob’s prophetic blessing, ‘The scepter will not depart from Judah, nor the ruler’s staff from between his feet, until he to whom it belongs shall come and the obedience of the nations shall come.’ Gen 49.10   This blessing applies to David as being in the line of Judah and also as a messianic type.  It is ultimately fulfilled in Jesus not only through his death and resurrection but also on his return and the final Victory, Judgement and Restoration. Revelaton chps 19-21

The meaning of verse 7 takes on a fresh perspective in the New Testament.  Despite various attempts in history Christ’s victory in bringing personal salvation to the nations has never been by military might.*  Might mostly serves to raise resistance rather than win over people’s hearts.  Rather the New Testament way is to come in weakness but in the name of the Lord.  Stephen pioneered the way, following in the sacrificial footsteps of his Lord.  He has been followed by myriads since.   God’s words to Paul were, ‘My grace is sufficient for you, for my power is made perfect in weakness.’ 2Corinthians 12.9  It is not the solution on the story mountain that David’s Israelites were expecting but it is the way of the cross.

The Cross Has the Final Word.


*Personal salvation is a separate issue to national salvation and whether or not it is possible to conduct a righteous war.


Number 19-

The enquiring mind of a small child  Psalm 19 and Romans 1.18-23

Everyone who has spent significant time with a small child has been questioned about the wonder of the world with the intensity of a John Grisham courtroom scene. Who made this?   Where did it come from?  How does it work?  Why is it green?  When will it happen again?

When somebody first becomes a Christian, the question is often asked, but what about people who have never heard of Jesus, how can they find God?  Psalm 19 starts to answer this question.  Creation itself reveals something of the Creator.  ‘The heavens declare the glory of God.’ v1  Observation of the world we live in has always raised those childlike questions and in that sense speaks to us of God.  Paul puts it like this, ‘For since the creation of the world God’s invisible qualities – his eternal power and divine nature – have been clearly seen, being understood from what has been made, so that people are without excuse.’ Romans1.20

Psalm 19 though recognizes the limitation of creation itself as a full revelation of the nature of God and his relationship with humanity. ‘There is no speech, nor are there words, whose voice is not heard. v3 Central to this psalm is verse 9, ‘the fear of the Lord is clean, enduring forever.’  Scripture is clear, that through God’s creation alone we should understand that he is eternal and holy and consequently we should worship him through the holiness of our lives and be God seekers. Rom 1.21  But to more fully understand God and be in relationship with him we need the word of God.  For David, this was the law books in the Old Testament.  ‘The law of the Lord is perfect, reviving the soul; the testimony of the Lord is sure, making wise the simple.’ v7  

We however live in a different age and have the revelation of Jesus Christ the living Word of God.  ‘The law was given through Moses; grace and truth came through Jesus Christ.  No one has ever seen God, the only God, who is at the Father’s side, he has made him known.’ John1.17

 It is now our responsibility to communicate that word so the question, ‘How can they find God?’ is no longer asked.  How then are we being, ‘witnesses … to the ends of the earth?’ Acts 1.8

How great is our God!  https://www.youtube.com/watch?v=bHAZGXsVF1k


Number 18-

The power of story to celebrate and communicate God’s goodness

Psalm 18

I sat next to a man I didn’t know at a church lunch. It quickly became apparent that we had a mutual good friend and they had met some ten years earlier.  He told me how it was this friend who introduced him to Jesus at a time in his life when he had an alcohol problem.  Shortly after our friend asked him if he would tell his story about finding faith in Jesus in a church service and he initially agreed.  However, in the week before the service he visited our friend at his home in tears, saying he could not stand up in church as he was still drinking very heavily.  Our friend did what he usually does, he prayed with him for victory over drink.  He then turned to me and said, from that moment he had not touched a drop of drink and he was able to be honest and stand up in front of the church and tell his story.

Psalm 18 is fascinating, it is a narrative psalm, a celebration song, a messianic psalm, a royal psalm and a historical psalm.  It is recorded in 2 Samuel Chp 22 almost word for word as well as in Psalms.  It records David’s eventual deliverance from the hand of Saul in the most dramatic terms.  The Lord’s protection is described in a stream of metaphors, ‘The Lord is my rock, my fortress and my deliverer … my shield and the horn of my salvation, my stronghold.’ v2  This in response to David’s prayer, ‘In my distress I called to the Lord; I cried to my God for help.’ v6 

 ‘He rescued me from my powerful enemy, from my foes, who were too strong for me.’ v17  Doesn’t that sound like victory over addiction?  David then experiences the capacity to walk righteously, ‘I have been blameless before him and have kept myself from sin.’ v23  The psalm then culminates in praise for God.  ‘The Lord lives! Praise be to my Rock!  Exalted be God my Saviour!’ v46

God’s deliverance of David was the military victory and spiritual victory of his anointed successor to Saul.  In Christ God has delivered victory over sin and the consequences of sin.  In Samuel the victory was recorded for instruction, in Psalms it was recorded for sung praise.  Contemporary stories of God’s victory over sin both encourage us and induce praise in our times of worship.  ‘For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.’ Eph2.10

 Jesus is mighty to save.   https://www.youtube.com/watch?v=GEAcs2B-kNc


Number 17

I love you to the moon and back       Psalm 17

 When one of my children was small a favourite book was, ‘Guess how much I love you’.  It tells a story where an adult hare comforts its child by whispering to it how much it is loved with the words, ‘I love you to the moon and back.’  We would then play a game telling each other how much we loved them, each time the distance getting bigger.  To be told how much we are loved is a bedrock for our security, not only for a child but for all of us.

Psalm 17 is an individual lament where David feels unjustly accused of wrong.  He is keen to defend himself before God, ‘Hear a just cause, O Lord; attend to my cry! Give ear to my prayer from lips free of deceit!’ v1  He appeals to God on the basis that he has been tested and found to be faithful. v4,5  David then beseeches God for protection on the basis of a special love bond between him and his Lord.  ‘Keep me as the apple of your eye; hide me in the shadow of your wings, from the wicked who do me violence my deadly enemies who surround me.’ vv8,9  Here David is harking back to Moses’ song at the end of Deuteronomy Deut32.10 where God has found his people in a desert.  Moses describes God’s chosen people in the beautiful phrase as, ‘the Lord’s portion.’  

Jesus is the apple of God the Father’s eye and in him we have become God’s chosen people.  ‘For he chose us in him before the creation of the world to be holy and blameless in his sight.  In love he predestined us for adoption to sonship through Jesus Christ, in accordance with his pleasure and will – to the praise of his glorious grace, which he has freely given us in the One he loves. Ephesians 1.4,5  Our security therefore lies in the intimacy or our relationship with God the Father.  Our portion is the Lord, ‘As for me, I shall behold your face in righteousness; when I awake, I shall be satisfied with your likeness.’ Ps 17.15

 Love divine all loves excelling  https://www.youtube.com/watch?v=JGGcqhKShQ8


Number 16

Multiple levels of understanding    Psalm 16 and Acts 2.25-28

 In C. S. Lewis’ children’s book and Christian allegory, Aslan explained to Susan and Lucy that the white witch knew the ancient law at one level but did not understand deep magic.  Therefore, when she killed Aslan on the stone table she had no idea the table would crack and he would come to life again.  So it is with much of the bible, where text carries meaning and application directly to people at the time of writing but also applies again later in a different context sometimes on more than one occasion.  Psalm 16 is a case in point.

David is celebrating the delights of living a life close to God.  He acknowledges that without God he, ‘has no good thing.’ v2  He rejoices in the company of fellow servants of the Lord in the same way as meeting as a church for Christians is uplifting for our faith. v3   He keeps himself apart from idol worshippers v4 just as Jesus prayed for the disciples and the modern church to be kept from the evil one because they are in but not of the world. John 17.14-15  David is fully satisfied with what God has given him vv5,6 as he continually learns from God remaining fixed upon him. vv7,8 

 David’s confidence extends to his eventual death as he asserts that death is not the end and he will continue into eternal life in the presence of the Lord. v9-11  David though, would have had no idea that those very verses would be applied by Peter to the resurrection of Jesus.  ‘You will not abandon me to the realm of the dead, you will not let your holy one see decay. You have made known to me the paths of life; you will fill me with joy in your presence.’ Acts 2.27,28

This bodily resurrection from the dead to experience the joy of the presence of the Lord is then promised to all who trust in Jesus.  ‘So in Christ all will be made alive.  But each in turn: Christ, the first fruits, then, when he comes, those who belong to him.’ 1Corinthians15.22,23

 How else can we respond but to say, ‘This is amazing grace.’



Number 15:

Resurrection life in the here and now  Psalm 15 & Matthew 5:17-48

As a child in the 1950’s to help me go to sleep at night I would close my eyes and imagine being Bobby Charlton in the winter and Freddie Trueman in the summer.  How I would have loved to score from long distance like Charlton or bowl the perfect away swinger like Trueman.  Who our heroes are says a lot about who we aspire to be.

The troubled David longs to be close to God, ‘O Lord, who shall sojourn in your tent?’ Ps15.1   David knew the law, he understood God’s righteousness and the personal implications for his life. He frequently interpreted a righteous life in terms of things he should not do: not slander, v3 not do evil to a neighbour, v3 not take offence from a fellow believer, v3,4 not take interest from personal loans, v5 not take bribes.  David did also grasp righteousness is positive and involves speaking truth,v2 respecting those who fear God,v4 and keeping promises even when it costs.v4

 But Jesus ramped up the expectation in the sermon on the mount, six times repeated the phrase, ‘But I say to you’ * when repeating an Old Testament law.  This placed expectation beyond what most would consider humanly possible e.g. ‘Everyone who looks at a woman with lustful intent has already committed adultery with her in his heart.’ Mat5.28

How then can anybody live a righteous life pleasing to God that displays the resurrection life of Christ in our lives?  Two New Testament prayers point the way.  Firstly, through the active word of God in our lives.  Jesus prayed at Gethsemane, ‘Sanctify them in the truth; your word is truth.’ John17.17

 Secondly through dependence upon God for the resurrection life of Christ within our lives, as the Hebrews author prayed, ‘Now may the God of peace who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant, equip you with everything good that you may do his will, working in us that which is pleasing in his sight, through Jesus Christ, to whom be glory forever and ever. Amen.’  Heb 13.21,22

On reflection then, who would we pick as our hero?  Jesus Christ my living hope.




Number 14    Good Friday


Our desperate need for a test     Psalm 14 and Romans 3

 Every day at the Covid 19 briefing the government is questioned about tests.  When will we have enough tests?  Who should have tests?  What sort of tests should be available?  Who is responsible?  Who can do tests?  Why is this? It is because we all need to know the reality of our situation and when we do know then we can face the consequences.  The first step in solving a problem is always to understand the problem.

In Psalm 14 God sets out the test for humanity.  ‘The Lord looks down from heaven on the children of man, to see if there are any who understand, who seek after God.’ v2  The diagnosis is devastating, ‘They have all turned aside; together they have become corrupt; here is none who does good, not even one. v3   Paul quotes Psalm 14 as he explains God’s law simply shows, everyone has sinned; we all fall short of God’s glorious standard*’ Romans 3.21 At the point when we are told we have a terminal disease we ask the question what can be done?  When we stand before God and realize that we deserve his judgement we ask the same question.  God’s answer is, accept a gift.  The gift is, Jesus has taken the wrath of God that we deserve.  Paul explains it like this, ‘the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith.’ Rom3.25  Propitiation means, wrath bearing sacrifice.  Jesus on Good Friday took God’s deserved wrath against humanity, to be received by faith alone.

David cried, ‘Oh, that salvation for Israel would come out of Zion!  When the Lord restores his people, let Jacob rejoice and Israel be glad!’ v7  God replies, it has, through Jesus’ death on Good Friday.  Now is the time to give thanks.

*New Living Translation



Number 13

For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin.                          Hebrews 4.15

 Despair or a sense of distance from God can grip any one of us.  Sometimes it is because we have begged God repeatedly and nothing has changed.  At other times we believed we were following God’s will but it has become too difficult.  We want either our circumstances to change or God to change his mind.

It is not hard then to empathise with David in Psalm 13 as he repeatedly asks, ‘How long, Lord?’ v1,2 David asks questions we understand: ‘Will you forget me forever?’ ‘Must I wrestle with my thoughts?’ ‘Will my enemy triumph over me?’

 Jesus on the Thursday evening went to Gethsemane with his disciples and prayed a similar prayer. One record of this is Mathew 26. 36-46.  There Jesus wrestled with his thoughts in prayer and as he did so he asked his closest friends to pray with him. Matt26.37  If Jesus felt the desire for companionship in prayer how much more should we be prepared to wrestle in prayer with others.  It is something very many, even longstanding Christians, shy away from but it is a vital ministry.  How good it would be if our church was an easy place to find supportive prayer partnership.

David v2 and Jesus 26.37 experienced deep sorrow in prayer.  Both were in a battle with an enemy, Psalm 13.2 and Matt 26.45.  Both were facing death, Psalm 13.3 and Matt 26.39.  Both had enemies who would rejoice at their death. Psalm 13.4 and Matt 27.20.

However, they also both shared a willingness to be obedient to God’s will and to trust in his unfailing love despite the depths of their emotions.  David said, ‘I trust in your unfailing love, my heart rejoices in your salvation.’ v7  Jesus said, ‘My Father, if this cup cannot pass unless I drink it, your will be done.’ Matt 26.42  Whatever we face this Easter, Jesus has gone before us and so our hearts can rejoice in his salvation and we can, ‘sing the Lord’s praise.’ v6

 I had not heard this Gethsemane hymn before but it beautifully captures the spirit of Maundy Thursday.




Number 12

Flattering with their lips but harbouring deception in their hearts.   Psalm 12

Those of us who have experienced legal disputes will have stories to tell of the ease with which many rephrase events to their own advantage.  We have all witnessed denials and evasiveness in national life only for lies to be exposed later.  Sadly, even in church life brothers and sisters have at times turned on one another bringing disrepute to the name of Jesus.

Reading David’s Psalm 12 in the light of Easter week brings into sharp focus the duplicity of sinful human kind and also the mission of Jesus to bring reconciliation between God and man and hope to the poor and needy. David’s despairing words, ‘Help, Lord, for no one is faithful anymore, those who are loyal have vanished from the human race.  Everyone lies to their neighbour; they flatter with their lips but harbour deception in their hearts.’ vv1-2 are played out dramatically.  Repeated traps are laid through the week attempting to catch him in something he says,Luke20.20 the Chief Priests and the whole council persuade witnesses to lie,Matt26.59 and Herod and Pilate become close friends through the unjust conviction of Jesus.Luke23.11

But there is hope.  God keeps his promise in verse 5, ‘Because the poor are plundered and the needy groan, I will arise.’  Jesus in his response to the council at his trial said, ‘But from now on, the Son of Man will be seated at the right hand of the mighty God.’Luke22.69 He then through his death, resurrection and ascension conquered sin and death.  As Paul recorded, ‘But thank God! He gives us victory over sin and death through our Lord Jesus Christ.’1Corinthian15.57

So this Easter week it is helpful to hold fast to the words of Jesus.  In the words of Psalm 12, verse 6, ‘The words of the Lord are flawless, like silver purified in a crucible, like gold refined seven times.’  Through Jesus we have words that do not flatter or deceive.

Thy word is a lamp unto my feet and a light unto my path – Amy Grant (skip the adverts)




Number 11

Come on coach!  How did you see that?

Psalm 11 & 1 Peter 4.7-11

At the beginning of the use of video cameras an American football team transformed itself from a mediocre performer to a top flight team in one season.  When the captain of the team was interviewed, he said after every match the coach made them watch a video recording of the match and examined in detail the performance of every team member.  Analysis like this and much more is now common place but if coaches had read Psalm 11 they might have caught on to this approach earlier.  ‘The Lord is in his holy temple …. His eyes see, his eyelids test the children of man.’ vv4,5a 

 David refused to run and took his stand trusting in the Lord. v1  His stand takes the form of behaving righteously.  David links the holiness of God in heavenv4 with righteous deeds on earth. ‘For the Lord is righteous; he loves righteous deeds; the upright shall behold his face.’ v7

 Does this support the notion that going to heaven depends on how good a life we lead?  No, it does not.  Biblical teaching is that when God looks at a person who has faith in Christ he sees Christ’s righteousness not their own.  This is termed imputed righteousness. This righteousness is given through faith in Jesus Christ to all who believe.’ Romans 3.22  The righteousness here is the outworking of the Holy Spirit in the lives of believers.

Peter sees the outworking of righteousness as being alert, sober minded to promote prayer, deeply loving, hospitable and applying one’s gifts to the benefit of others. 1Pet 4.7-10 ‘So that in all things God may be praised through Jesus Christ.’ 1Peter 4.11  The challenge for us is how to do it when in lock down.  To summarise Peter, teachers should teach and servers should serve. v11


Number 10

Does God really want me to suffer in silence?

 *Hilary was living at home with three small children.  Her husband had just been made redundant and she worked shifts as a carer.  The house they were living in was privately rented and had severe damp problems affecting the family’s health.  The landlord had been making excuses for two years now and it had got to the point that it dominated Hilary’s mind.  When she went to church, Hilary found it almost impossible to join in the praise when everybody else seemed so happy.  Hilary kept asking herself, ‘Does God really want me to suffer in silence?’

One third of all psalms are laments, that tell the Lord about a difficult situation, ask him for help and praise him for help.  In times of difficulty God can seem remote.  In Psalm 10 David says, ‘Why, O Lord, do you stand far away?’ v1  David describes the motivations of oppressors.  They reject God,vv4,11 are arrogant and fixed on their own evil schemes,v2  boastful and greedy, v3 and despising of their enemies and the poor. ‘As for all his foes, he puffs at them.’v5

 The oppressor’s actions betray him.  He seeks to exploit the weak, laying traps for them,v8 always watching out for new victims, ‘He lurks that he may seize the poor,v9  The consequence is, ‘the helpless are crushed.’v10  He then boasts to himself, ‘God has forgotten, he has hidden his face, he will never see it.’v11  We can see from Psalm 10 such oppression is not limited to individuals such as Hilary’s landlord but applies to many organisations, political parties, businesses and even countries.

No wonder then that David cries, ‘Arise, O Lord; O God, lift up your hand;’ and ‘Break the arm of the wicked evil doer.’vv12,15   But, ‘God is not deceived: God is not mocked, for whatever one sows, that will he also reap.’Galatians6.7  In the end David’s final trust is in God’s eternal kingship and his desire to hear the afflicted, strengthen them, do justice and grant them peace.vv17,18

 Does then God want us to suffer in silence?  Definitely not, he wants to hear us in our troubles and church should be a safe place for us to say it out loud.



*Hilary is a representative figure.


Number 9:

Beginning and ending with praise

 From my early days as a Christian I remember two pieces of advice that were frequently repeated.  Trust the word of God rather than your feelings because it is God who made the promises and don’t wait to feel like praising before you praise him, just start.

In Psalms 9 and 10 David constructed one acrostic poem.  Psalm 9 is a psalm of praise and Psalm 10 is a lament.  He speaks as an individual but also in his capacity as king he speaks on behalf of the nation.  He faces troubled time with praise. ‘I will give thanks to the Lord with my whole heart; I will recount all of your wonderful deeds.  I will be glad and exult in you; I will sing praise to your name, O Most High. 9.1-2 He then recounts how the strength of the Lord defeated the enemies of God’s people. 9.3-6  He did this because God reigns eternally and his throne is a throne of justice, 9.7 his justice is righteous and he applies those righteous judgements to mankind. 9.8-9   As David considers how God has been a stronghold for the oppressed it causes him to burst into song recounting all God has done. 9.11 

David did not praise God because he lived a trouble free life.  He praised God because he deserves praise and mostly he praised God because God does not forget the needy and the poor.  ‘For the needy shall not always be forgotten, and the hope of the poor shall not perish forever.’ 9.18  In our testing times it would be good to remember the character of God and what he has done through Jesus and give him an offering of praise.  ‘Here is a trustworthy saying that deserves full acceptance: Christ Jesus came into the world to save sinners – of whom I am the worst. 1Timothy 1.15

 So let’s join all the saints for the last 340 years in singing God’s praise with https://www.youtube.com/watch?v=roxlm_gCb7c



Number 8 part 2

We are designed for intimacy.  Psalm 8.4-5 and Hebrews 2.5-13

 Sylvia has just been moved from the town centre to a top flat on the edge of town; Jill speaks with the husband she lost last year each day; Ahmed lives in a shared government provided house but no one else speaks Arabic; Graham left university last year and was excited to get his first job in a new town but now he has been placed on furlough.  Each one surrounded by people but craving intimacy.

If it is so hard to find human intimacy, how can intimacy with God be gained, when David in Psalm 8 describes the massive gap between the creator of the universe and humanity?  *‘What is man that you are mindful of him, and the son of man that you care for him?’ v4a Hebrews Chp 2 interprets this passage to reveal Jesus as the means by which humanity can gain intimacy with God and regain the relationship with Him that He had always intended.  Son of man is a term Jesus regularly used to referred to himself.  It was Jesus, when he took on humanity, that was made a little lower than the angels v5 and Jesus who was crowned with glory and honour following his death on the cross, resurrection and ascension.  ‘But we see Jesus, who was made lower than the angels for a little while, now crowned with glory and honour because he suffered death, so that by the grace of God he might taste death for everyone.’ Hebrews2.9 Jesus has made believers sons and daughters of God, been the forerunner of our salvation and made his people holy in God’s sight. Heb2.10-11

‘Jesus is not ashamed to call them brothers and sisters.’ Heb2.11 It is difficult to get more intimate than that.  As we have been designed for intimacy with others so our soul cries out for intimacy with God.   ‘Jesus says, “Here am I, and the children God has given me.” Heb2.13



*ESV translation


Number 8

In the darkest place one can see the best.

 Who hasn’t walked hand in hand through a remote place, laid on the ground and gazed at the wonder of the night sky?  David’s night in Psalm 8 would have been darker and therefore his stars brighter than most of ours.  It might have been under such a sky that you first declared your love, it is easier under the cover of darkness.  But to David the sky shouted out the laws of creation.

Firstly David declared the majesty and reputation of YHWH (Yahweh) God’s self-given name.  ‘You have set your glory in the heavens.’ v1  So great is Yahweh that he takes the weakest of all things, the praise of children and infants, and makes something great and strong from it. v2 

To the modern mind the wonder of God’s creation of the universe is even greater than David’s as our telescopes and satellites probe the beauty and size of His creation. v3  How humbling this is when we compare our apparent universal insignificance to His creation, only made significant by God’s compassion for us. v4  

It is to God and God alone that we owe our role in the world.  He has honoured humanity with being in His sight, made a little lower than heavenly beings.  He ascribes us with honour. v5  With such honour comes responsibility, as His emissaries, to care for His creation. vv6-7

This puts a particular light on what God’s work in our world consists of.  But before, during and following the day’s work we are to be inspired by His creation to give honour to His name. Yahweh.  ‘Lord, our Lord, how majestic is your name in all the earth.’ v9



Number 7

Where’s the justice in that?

Mohammed* was stopped at a road block driving his government truck.  He had just picked up some people at the side of the road, as is normal in his country, not knowing they were participants in an anti-government protest.  Mohammed was arrested, imprisoned without trial and regularly tortured in a police jail for over 3 years.   For many, even most in the UK, David’s words in Psalm 7 can seem extreme, ‘Save me from all my pursuers and deliver me.’ v7 Mohammed’s story reminds us the bible is for all people, over all time, and is highly relevant in many cultures.  David’s cry to God, ‘Arise, O Lord, in your anger; lift yourself up against the fury of my enemies;’ v6 is understandable.  David like Mohammed was innocent and yet their lives were threatened.  Where is the justice in that?

David however, does not seek to take vengeance himself but seeks protection v10 and justice v12 from God and in the end praises Him because he trusts in His righteousness. v12

 Jesus taught and lived an even higher standard.  But I tell you, love your enemies and pray for those who persecute you, that you may be children of your Father in heaven.’ Matthew 5.44-45 Paul explains, Jesus died for us when we were enemies of his, For if, while we were God’s enemies, we were reconciled to him through the death of his Son, how much more, having been reconciled, shall we be saved through his life.’ Romans 5.10

 How is it that Mohammed could pray for his persecutors and leave justice to God?  Only through first receiving the grace of God.


*Mohammed is not his real name to protect his identity.

Number 6

‘I can’t go on anymore!’

 Marie* in the midst of a crowd took me to one side and said, ‘I can’t go on anymore, I just can’t do it.’  There had been too many false dawns.  Each step forward was for a moment like an exhilarating rush of a wave up the beach only for the backwash of loneliness and fear to grip her soul and drag her back.  How can we pray when desperation has drained us of hope?  David in Psalm 6 has just that experience, ‘Be gracious to me, O Lord, for I am languishing; heal me, O Lord, for my bones are troubled.  My soul is greatly troubled.  But you, O Lord – how long.’ vv2-3  It is that question, ‘how long’, that is so hard to get beyond, not only for Marie, but today for the nation.  David was God’s anointed King, from David’s line would come the Messiah and yet he knew the depths of despair.  He knew what it was like to cry all night, seemingly endlessly.  ‘I am weary with my moaning; every night I flood my bed with tears. v6  David grasps the one lifeline he knows, God’s steadfast love.  ‘Turn, O Lord, deliver my life; save me for the sake of your steadfast love.’ V4  It is God’s steadfast love, not our strength, that is the source of hope and that is perfectly expressed in Jesus Christ.  ‘The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me.’ Galatians 2.20

This youtube clip may help us set our hope in Him.  This is my prayer for every one of our asylum seeking and refugee families with tears in my eyes. https://www.youtube.com/watch?v=reAlJKv7ptU

*Marie is not her real name and is a mash up of several real people, not all are female, to protect their identity.


Number 5

                                                        No one can serve two masters

Jesus added, ‘For you will hate one and love the other; you will be devoted to one and despise the other. You cannot serve God and be enslaved to money. Matthew 6.24

Do we ever feel our lives are compromised by competing pressures?  Perhaps at work or in the family we know something is wrong but the pressure of loyalty tempts us to compromise.

In Psalm 5 David makes clear there is no middle ground. ‘For you are not a God who delights in wickedness.’v4 

So how do we delight in Godly righteousness?  David presents us with a model that starts as we rise in the morning as we greet our Lord and prepare to make the day our sacrifice of worship. v3  We are confident to approach Him because of his, ‘steadfast love.’v7  We conduct ourselves with reverence, aware of his presence in the knowledge that this straightens our lives onto a righteous path.

Why would we choose this way of life if it can bring about rejection, ridicule and opposition?  Simply because it brings with it rejoicing and joy and God’s protection. v11  David concludes with, ‘For you bless the righteous, O LORD; you cover him with favour as with a shield.’  It is not only our body that needs a shield, it is our spiritual heart as well.

Let’s praise our God each new morning.  https://www.youtube.com/watch?v=QtA-ywPuMEw



Number 4

Character in a Crisis is Critical

In C S Lewis’ The Lion, The Witch and the Wardrobe the professor asked Peter and Susan who does their previous experience and knowledge of Edmund and Lucy lead them to believe?  Both had visited Narnia, Lucy shared the good news but Edmund denied it for his own selfish reasons.  Psalm 4 pursues the same questions about character when under great pressure.

David draws upon his previous experience of God and so trusts Him now. ‘You have given me relief when I was in distress.  Be gracious to me and hear my prayer!’v3  It is a passionate cry from the heart.  David urges reflective prayer,v4 obedience and trust in Godv5 because that way leads to joy in the Lord.v7

In contrast David condemns the high born leaders who use the crisis for their own gain lying and deceiving the nation.v2  He calls such deception loving, ‘delusions and seeking false gods’ but the ancient Hebrew for seeking false gods is equally translated seeking after lies.  How we need Godly leaders of integrity.  How also we need to discern when to be angry regarding exploitation but not being led into sin ourselves.v4 

Who does our past experience lead us to trust?  This youtube clip celebrates trusting in Christ alone.



Number 3

Coping with my zombie apocalypse.

The answers came thick and fast, spiders, shadows in my bedroom, creaks at night, the toilet flush, a zombie apocalypse.  I had just asked a primary school class, ‘What really scares you?’  Of course, those fears are not rooted in a genuine threat, never the less the fear is real.  How, though as adults, do we respond to genuine threat?  I have realised that I stop breathing when suddenly threatened and have to tell myself to breath again.

I often ask asylum seekers who have experienced sustained extreme trauma if they are sleeping OK?  Everyone has said they have real difficulty sleeping.  In Psalm 3 David prays in the middle of extreme trauma.  His murderous son has just launched a military coup, turning nearly all the country against him and he is being pursued by an army of thousands.  David boldly states, ‘But you, Lord, are a shield around me, my glory, the One who lifts my head high.’v3  Can David sleep OK?  Amazingly, yes he can.  His words are, ‘I lie down and sleep; I wake again, because the Lord sustains me.’v5  I pray that whatever your ‘zombie apocalypse’ you will know the Lord as a shield around you and from that gain an inner peace.



Number 2

Who and what am I?

I knocked on my son’s door and it was opened by my 4 year old grand daughter dressed on her latest fancy dress costume.  ‘Good morning Princess Cinderella,’ I said. ‘NO!!!’ she exclaimed, ‘I am Xena the Warrior Princess!’  Even at four it is kind of important to know who we are, despite gormless Grandparents.

Our sense of who and what we are can be seriously challenged when things suddenly change on us.  It can be bereavement, sickness, retirement, redundancy, an accident, war, enslavement, the birth of a child or a pandemic.  When we look in the mirror the question pops up, ‘Who or what am I now?’

In Psalm 2 David remembers God’s promise regarding his son Solomon, who is to be the next king and build the temple in Jerusalem.  ‘You are my son; today I have become your father.’v7  This was not just a promise or prophecy for just Solomon it reached its complete fulfilment at Jesus’ baptism when God the Father repeated the words, ‘You are my son, whom I love; with you I am well pleased.’  Jesus then through his death and resurrection created the way for everybody who trusts in him to be a child of God.  Paul writing to the church in Galatia said, ‘You are all children of God through faith in Christ Jesus.’Galatians3:26 

So then, whatever happens and however we feel, for those who trust in Jesus, when we look in the mirror God sees – a child of God.

Here is a youtube clip celebrating just that – https://www.youtube.com/watch?v=lKw6uqtGFfo


Number 1

The concrete and the clay beneath my feet begins to crumble but love will never die. Unit 4 plus 2, 1965.  Does anyone remember this?

How many of us feel the ground beneath our feet has begun to crumble?  What seemed certain a few weeks ago is no longer sure ground.  Uncertainty is now the new norm from will my favourite café or pub still be there to how many of my family will survive the next few weeks?  What is the solid ground I can now stand on? Will I be able to pay my bills and feed the family to as my son in law asked, ‘will Liverpool be cheated of the Premier League title?’

Some of us have been plunged into frantic activity, if we are an NHS professional or in the new buzz phrase ,a key worker.  Others into enforced inactivity with self imposed lock down for the greater good.

Whichever we are now is a good time, to take time, to think about the ground we stand on, whether we have become a headless chicken or socially distanced.  I have decided to think about a psalm a day on top of my usual bible study starting with Psalm 1 because it sets out ground that does not crumble.

It says, ‘Blessed is the one … whose delight is in the law of the Lord and who meditates on his law day and night.’v2  King David only had the Old Testament law, we are so much more fortunate, we have the whole bible including the accounts of Jesus life.  For David, God’s word was the solid ground to build a life on and he described such a life as, ‘like a tree planted by streams of water which yields its fruit in season.’v3  So that’s the solid ground I am going to stand on while all else may crumble away.

Geoff Williams



Other Daily thoughts from Gemma Kidd can be found at:



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