Topical Studies
What the Bible says about
Waiting for God's Answer
(From Forerunner Commentary)
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Psalm 35:18
Psalm 35 is a plea to God from David to weigh in on his side against those who were troubling him without a cause (see verse 7). He had no idea where the animosity had come from, and for his part, he had behaved toward them like a friend: But as for me, when they were sick,
My clothing was sackcloth;
I humbled myself with fasting;
And my prayer would return to my own heart.
I paced about as though he were my friend or brother;
I bowed down heavily, as one who mourns for his mother. (Psalm 35:13-14) However, when he was down, . . . they rejoiced
And gathered together;
Attackers gathered against me,
And I did not know it;
They tore at me and did not cease;
With ungodly mockers at feasts
They gnashed at me with their teeth. (Psalm 35:15-16) To grasp the reason for David's statement in verse 18, it must be read in context with the previous verse: Lord, how long will You look on?
Rescue me from their destructions,
My precious life from the lions.
I will give You thanks in the great assembly;
I will praise You among many people. David felt alone and persecuted unjustly, and worst of all, he felt that God was merely sitting as a spectator in the stands of the arena, idly watching the spectacle of his being torn to pieces by the teeth and claws of ravenous lions, his enemies. Knowing how undeserved his trouble was, David cannot understand why God has not acted to save him before this. Verse 18 is a promise, along with the plea of verse 17, to praise God publicly and give Him all the glory for his deliverance (compare Psalm 22:22, 25; 40:9-10). Specifically, he promises to praise God in the public worship at the Tabernacle, as this occurred before the building of the Temple, accomplished by David's son, Solomon. The phrase "many people" is elsewhere translated as "the throng" (see Psalm 42:4; 109:30), and in this case, the psalmist speaks of it, not just as a great number of people, but as a "mighty throng," implying great strength as well. It is doubtful, but there may be a suggestion here that the people of the assembly would be strengthened if they only knew the mighty works that God had performed on David's behalf. The more cynical may see David's promise as a bribe of sorts, trying to finagle a miracle from God and vowing to repay Him with praise. Others may equate it with the desperate prayer of a soldier in the foxhole, promising to go to church every week if God will just preserve him through the battle. However, that is certainly not the case here. David is already fully committed to God, which he has proved over many years of service to Him, and in this particular psalm, by loving his enemies and waiting on Him for salvation. The simple fact is that praise (through continued thanks, worship, and proclamation of God's goodness) is the only way a human being can "pay back" the great God of the universe for His blessings and aid. What can a man give to God? We have nothing that God needs; He owns everything already. David's promise, then, should be read as a pledge of joy (verse 9) to praise his Lord and proclaim his faith in God to the widest audience possible as a witness (verses 27b-28). He will do his part to show the world that his God is the God of salvation, one who comes to the aid of His people.
Richard T. Ritenbaugh
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Psalm 37:7-9
These admonitions can be broadly grouped into two categories. On one hand, we are instructed to let go of the anger, and on the other, we are told to wait on God. Both elements are vital—to be effective, they must be exercised together. In this psalm, David counsels us not to worry about people who rile us, advising, "Do not allow them to get your ire up." "Cease from anger, and forsake wrath," he writes. If a command like this is given, it is a sure sign that it can be accomplished—especially if we have been given God's Spirit. However, for the command to be carried out, it must be accompanied by the rest of the psalmist's advice, which centers on God's sovereignty and submitting to His control over us rather than continuing a power struggle that may have begun early in our lives. If we think we are—or should be—the one in control, we will likely be upset about what everyone else is doing and whether justice is being served as we think it should be. Nevertheless, David urges, put your mind at ease. God is on His throne. The evildoers will be taken care of, and the righteous will be rewarded—though it might take considerable patient endurance before it is all resolved. Yet, the fact that God is overseeing His physical and spiritual creation gives us the freedom to let go of the indignation, resentment, impatience, and antagonism that blossoms into anger, wrath, malice, and hatred. Verse 9 says that those who wait on the Lord will inherit the earth, indicating that they are also meek (see Matthew 5:5). This contemplation of eternity—an everlasting inheritance—is the flipside of those practicing the works of the flesh (including ungodly anger in its various forms), who "will not inherit the Kingdom of God" (Galatians 5:21). Unrighteous anger, no matter how well it is hidden away, will always destroy relationships. We should never forget that the essence of eternal life is our relationship with the Father and the Son (John 17:3). That relationship, though, does not exist in a vacuum; our relationships with others reflect the quality of our relationship with God (see I John 2:9; 3:15; 4:20). Those who meekly wait on God, rather than stoking the coals of anger within, will be given eternal life.
David C. Grabbe
Hidden Anger (Part Three)
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Habakkuk 3:1-19
Chapter 3 is Habakkuk's prayer. The best part of this song is that it shows that Habakkuk truly grasped what God was teaching him. The song is a prayer, the response that he promised God in Habakkuk 2:1. After being greatly chastened, he tells God that he understood what He was saying. One commentator called this section "the greatest expression of faith in all the Bible." Habakkuk is a good example of what a person of true faith does. He obeys God by listening. He waits patiently for God's answer to his dilemma, and he receives understanding. Then, he expresses his faith in this song. We could almost compare it with Job's expression of faith in Job 42:2-6. Habakkuk finally sees God as He really is, and he expresses his joy and his faith that God is on his and Judah's side. In the same way, we could express our faith and joy that He is on our side and the church's side because we know Him. The prophet goes through all the ways that God has worked on behalf of His people, particularly the Exodus. He admits that he had forgotten all these things. He realizes that, though they were not understood at the time, all these acts of God worked to bring about what He had planned. God's acts brought Israel into the Promised Land and made them into a nation. No matter how much we fail to understand, God is still wonderful and working hard to bring us blessing. So he tells God, "I am sorry that I forgot all your power and that I let my fears get in the way."
Richard T. Ritenbaugh
Habakkuk
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John 21:15-17
Each time Peter responds, Jesus commands him in a way that links to Peter's answers. The meaning is that because Peter loves Christ, here is what Christ wants him to do. His commands apply mostly to the ministry, yet there are aspects of them that every member can put into practice. This is not to suggest that we try to take on a role that God has not given to us, but these commands provide guidelines for how each of us can support those God puts in our path. In verses 15 and 17, Jesus tells Peter to feed those under his care. In verse 15, it is with regard to the lambs—that is, Christians who are either young in years or new in the faith—and in verse 17, it refers to more mature sheep. Christ's emphasis is on providing spiritual food. In verse 16, Jesus tells Peter to "tend [His] sheep." "Tending" encompasses all of what a shepherd does for his sheep, which goes beyond just feeding, indicating total guardianship of the sheep, including tasks like guiding, governing, defending, putting them in a fold, checking for disease, etc. On occasion, lay-members can contribute similarly. If, in our interactions with our brethren, we are reminded of a sermon or article that may edify them, we can certainly mention it. Perhaps we find ourselves in a position to give helpful advice or to warn other sheep about a wolf. Maybe we can keep someone from going astray by exposing some religious deception. Yet, before assuming that we know what is good—and loving—it is wise for us to seek God's direction before pursuing our ideas of how someone can be "helped." Peter neglected to seek God's will before plunging into a course of action, and he ended up stumbling badly in trying to show agape love. If we act by our own will, even if it is out of the deepest of human regard and affection, it will not bear the same good fruit as if it were God's will. Sometimes, in spite of what initially seems best to us, what is actually best is for God to work it out in a way that does not involve us or in a way in which our part is very different from what we had imagined. There is a time to speak, and a time to remain silent; a time to act, and a time to sit on one's hands. The only way to know the time is to seek the Good Shepherd and wait for His response.
David C. Grabbe
Breakfast by the Sea (Part Two)
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