Psalm 14

            Psalm 14 is interesting for a few reasons. One is that it is repeated almost totally in “Book 2” (Ps. 53). There are some minor differences, but it is essentially the same psalm, except for the context. In an earlier study, we made the point that the psalms have a context, just as every other Bible book, chapter, and verse. In his Psalms commentary, Evan Blackmore makes this point, noting that Psalm 14 is set in a context where we see the progressive emphasis turning from the destiny of the wicked to the destiny of the righteous in Psalms 11-14. In contrast, Psalm 53 is set in a context (Ps. 52-56) of only the punishment of the wicked (Evan Blackmore. The Book of Psalms, 2017. Vol. 1. p. 202).

            Digging into the text, we see the well-known statement about the fool saying there is no God (v. 1). Before we leave this, please notice I did not quote this verse correctly! “The fool hath said in his heart there is no God” is correct. Notice there is nothing here said about speaking verbally or making some verbal affirmation. The fool has denied God “in his heart.” Could it be possible that I have denied God but outwardly am still acting like a disciple? Perhaps I should ask, is it possible that I “have a name that (I) live” but am dead (Rev. 3:1)? This will not be a state you live in for long! When we deny God, we are on a downward spiral to destruction, losing our reputations and our souls (Rom. 1:18-31)!

            I am intrigued that the word “fool” in Psalm 14 (and 53) is the word “Nabal” in the Hebrew. Does this sound familiar? Read I Samuel 25 and refresh your memory! I am not suggesting David meant this man specifically in this psalm, but I think by adding I Samuel 25 to our study, we see a living example of what David was talking about in Psalm 14. Using the word “fool” is not a minor thing. In this context, it is not necessarily someone lacking intelligence but someone who rebels against God. His rebellion is so deep that he even denies the existence of His creator while he breathes the air so graciously given to him (Rom. 1:28; II Pet. 2:1).

            “There is none that doeth good …. no not one” (Ps. 14:1, 3), and the counterpart in Psalm 53 are quoted in Romans 3. These words remind us that our salvation is a result of God’s grace! Read Psalm 14:2-4, and it is abundantly clear that no one can “earn” salvation (Lk. 17:10), but we can follow the Lord’s conditions and find salvation when we do what He commands (Mk. 16:16; Titus 2:11-12). This is the least we can do!

            The final verse is a prayer that salvation would come to the people. Remember, David has spoken in clear terms about the issue of rebellion (v. 1), the people doing nothing good (v. 1, 3), how the people were gone aside (kind of like, “all we like sheep have gone astray,”  Isa. 53:6a), and they were “workers of iniquity” (v. 4). This is a direct result of people saying in their hearts, “there is no God”! Is there any wonder why David would cry for salvation from Zion (Ps. 14:7)? In this case, Zion has to do with the Lord’s dwelling-place, not a point on a map. David yearns for His people’s salvation from God “when Yahweh restores His captive people” (LSB). It reminds me of Paul’s prayer in Romans 10:1-3.

            Do we look at our fellow man and cry like this to God? If not, why not? “The effectual fervent prayer of a righteous man availeth much” (Jas. 5:16). Many are in sin and need to have their eyes opened. Are you praying for the “open door” to get the gospel to them (II Thess. 3:1; Col. 4:3)? Have we lost our faith in the power of prayer? I pray not! May we not be guilty of saying in our heart “there is no God.” Saying this “in your heart” will eventually manifest in your actions, just like it did with the Jews in David’s day and the Gentiles in Romans 1! 

- Jarrod M. Jacobs

Psalm 15

            The 15th psalm is one I have preached, taught in classes, etc. It is a straightforward psalm that tells us how to abide (live) with God. The point David makes in verse one is asking who shall be in God’s presence or enjoy fellowship with God. The rest of the psalm answers this question.

Another interesting point is that Psalm 15 is similar to Psalm 14. As we continue to read, we will see that Psalm 24 borrows some phrases from here, just like Psalm 53 and Psalm 14 are worded similarly. The difference is that Psalm 24 only uses a small piece of Psalm 15, but Psalm 53 repeats Psalm 14 word-for-word.

In the text, we see David’s main question asked in verse 1. It is the same question asked two ways: “Who shall abide in thy tabernacle?” and “Who shall dwell in thy holy hill?” Zion (God’s dwelling) is compared to the tabernacle (tent) or a high hill in this verse. When we look back in the Old Testament, we see the Tabernacle was where God spoke and met (communed) with His people (Ex. 29:42-43, 33:8-9). This is where God’s glory was seen (Ex. 40:34-35). Thus, it is fitting to ask such a question. Please note David did not have the literal tabernacle in mind. We know this based on the rest of the psalm. Again, who can be in God’s presence, ultimately? Imagine being a Jew 3000 years ago and getting to sing this song that spelled out who it is!

Someone who (v. 2-5):

• Walks uprightly or blamelessly. This word would remind the Hebrews of the spotless animal sacrifice they were to offer. He lives a life of integrity, just as John taught (I Jn. 2:6).

• Works righteousness. This was what Peter told Cornelius to do as well (Acts 10:35).

• Speaks the truth “in his heart.” This shows the sincerity of the person. He doesn’t speak the truth only when convenient for him to do so. He is an honest person (Eph. 4:25; Col. 3:9)!

• Does not backbite. This is a natural contrast with the last phrase about speaking the truth!

• Does not do evil. This is a demand throughout Scripture. We are not to do evil to people even when they first did evil to us (Rom. 12:19; Matt. 7:12, 5:39-45).

• Does not take a reproach against his neighbor. From this, we see we are not to “discredit” or say evil things against our neighbors. “Who is my neighbor?” Do you remember?

• Rejects the vile person. The righteous man has the right attitude toward evil people. This is not speaking about hatred of the person but a rejection of the deeds of the evil person. One in fellowship with God does not praise evil but rejects it, just like Jesus did (Heb. 1:9)!

• Honors those who fear the Lord. This statement stands as a natural contrast with the last phrase. Since a righteous man rejects the vile person’s ways, he accepts those who fear the Lord! He is in fellowship with everyone who is in fellowship with God (II Jn. 9-11; I Jn. 1:7).

• Swears to his own hurt. This means this person makes a promise and stands by it when it is right. This is especially true when we consider the things we have promised God (Ecc. 5:1-6)! When I made a vow to be a Christian, this means I will be a Christian and follow the Lord regardless of what others say!

• Does not put out his money to usury. This is a little difficult for 21st-century people to understand. Under the Old Testament, God forbade His people from charging interest on debts to anyone but foreigners (Ex. 22:25; Lev. 25:35-37; Deut. 23:19-20; Neh. 5; etc.). Thus, a righteous man would not charge interest on debts to his countrymen. A modern application would be not to be oppressive to people or not take advantage of people when they are in a weakened circumstance, financially or otherwise. 

• Does not take a bribe. Staying with the theme of “money” and how to use it properly, righteous people do not take bribes! Judas would be an example of someone who did not live Psalm 15:5 (Matt. 26:15)!

            Doing these things means we will not be moved (shaken), just as Jesus taught in Matthew 7:24-28! When we look to the New Testament, we see obedience to God emphasized similarly. If I am going to please God, I need to do what He says (Heb. 5:9), be motivated in the right way (I Cor. 13:4-8; Jn. 13:34-35), and treat others correctly (Matt. 7:12). Just as in Old Testament days, it is possible to be in fellowship with God today! Let’s make this our daily goal to “walk in the light” (I Jn. 1:7)!

- Jarrod M. Jacobs

When we read through the first six chapters of Leviticus, we learn about five sacrifices. These are the burnt offering, grain (meat) offering, peace offering, the sin offering, and guilt offering. These offerings were essential to the lives of the Jews. Each one served a purpose in obtaining forgiveness for those who lived under the Mosaic law. In God’s mind, though, these things not only served an immediate purpose in the lives of the people, but also served the purpose of pointing people toward the ultimate sacrifice, the true culmination of all of God’s plans – Christ!

            We see Christ in all of those sacrifices. For example, Christ is seen in …

• The burnt offering. Just as this offering was utterly consumed, so He gave Himself completely at the cross (Phil. 2:8; Matt. 20:28).
• The grain offering. Just as this sacrifice required bread, so Christ is “the bread of life” (Jn. 6:35).
• The peace offering. Just as this sacrifice symbolized the Jews’ fellowship restored, so Christ “is our peace” between us and God (Eph. 2:14; Col. 1:20).
• The sin offering. Just as this sacrifice was burned outside the camp, Christ was also sacrificed “outside the gate” of Jerusalem (Heb. 13:11-12).
• The guilt offering. Just as this demanded restitution of the guilty, Christ purchased us from Satan, “not with corruptible things … but with the precious blood of Christ” (I Pet. 1:18-19).

            Is it not amazing to consider the seamlessness of God’s word? The things that occurred in the Old Testament pointed to the greatest sacrifice to ever walk the earth. Jesus fills this role as a sacrifice for mankind (and many others). He offered Himself that we might be free from sin, cleansed, and allowed to start again as “babes in Christ” (I Pet. 2:2)!

            Yet the comparison in those Old Testament sacrifices does not end here. Just as we can see a spiritual connection between Christ and those sacrifices, remember, Christians are also a “royal priesthood,” and God intends for us to offer “spiritual sacrifices” (I Pet. 2:9, 5). Let us look at those sacrifices and see where the comparisons can be made in our lives.

• As a burnt offering, we are to offer ourselves to God completely (Gal. 2:20).
• As a grain offering (the only sacrifice without blood), we are to be living sacrifices, not dead ones (Rom. 12:1-2; II Cor. 5:14-15).
• As a peace offering, we enjoy fellowship with God now that we are forgiven (II Jn. 9; I Jn. 1:7; Matt. 5:9).
• As a sin offering, we “take up (our) cross daily and follow” Him (Lk. 9:23). Since we are following Him, where did He go? We need to follow Christ and “be separate” from the world (II Cor. 6:17)!
• As a guilt offering, we strive to make restitution for our sins. We cannot earn our salvation (Lk. 17:10), but we can repent of our sins (Acts 2:38) and be His servant so long as we live (Rom. 6:16-18)!

            Christ is our sacrifice, but how have we responded to Him? The beauty and poetry of Scripture show us how the Old Testament sacrifices pointed to Christ. We now need to offer sacrifices but in a spiritual way. These also point us to Christ! Are we doing this? Do we give God all that He deserves?

- Jarrod M. Jacobs

I am sure we are familiar with the words of Christ in Matthew 5:23-24 where He said if someone was going to offer something to God, but remembers that he needs to correct something between him and a brother, he needed to take care of this first and then offer the gift. This is similar to what Moses taught in Leviticus 6:1-7! God said if a man has sinned against his brother (v. 2-4), he needed to “make restitution” and then come to God and offer his sacrifice (v. 6). Only after this has happened will God forgive the man (v. 7). When reading Leviticus (and Exodus), we see where God demands men make restitution for their sins and not merely check something off of their proverbial “checklist.”

            In this text, God taught men the proper order of things. It was not appropriate for the man to offer a sacrifice to God and then worry about the neighbor later, if ever. I am reminded of passages such as James 3:9-10 and I John 4:20-21 that tell us how we ought to treat our fellow man, God’s creation. The point is made by asking how can we mistreat someone on earth but proclaim our love for the Creator? We shout our love for a God we hadn’t seen, but our hatred for the people we do! Something is not right about that!

            Turn your attention to Leviticus 6:1-7 again and notice the pains God expected this person to take in order to be right with his neighbor. Only by first making corrections with his neighbor could he go to the Father and offer his trespass offering and expect it to be accepted. He could not “skip a step”!

            Dear one, do you have something between a brother or sister that you need to correct? What is stopping you from taking care of it? I ask this, not because we live under the Old Testament, but because we live under the New! Jesus taught this same principle we read in Leviticus 6. Even in Matthew 18:15, He makes a point of saying if you have some trespass (sin) against another, then go and deal with it one-on-one and try to gain a brother. How many problems might be avoided, how many misunderstandings and hurt feelings might be resolved if we dealt with the person one-on-one instead of telling the “world” about the issue or speaking in vague ways on social media about the person?

            In like manner, how many relationships might have been salvaged in Moses’ day if people did what was taught in Leviticus 6 and they tried to make it right between themselves? The Old Testament has much to teach us (Rom. 15:4). Are we listening?

- Jarrod M. Jacobs