Psalm 42-43 The Voice (VOICE)
This second book of psalms (Psalms 42–72) has a few unique features. First, it is the only book of the five that contains psalms ascribed to the sons of Korah, a group of Levite temple singers. Second, it uses two rather obscure Hebrew terms in the superscriptions of almost half of these psalms. Maskil, which may be related to contemplation, is translated “contemplative poem” or “song” (42; 44–45; 52–55) and miktam, whose meaning is unclear, is translated “a prayer” (56–60). Third, in referring to God this second book shows a preference for the word “God” over the name “the Eternal One” that appears as “YHWH” in the Hebrew Scriptures.
Throughout the Bible, the creator and covenant God is referred to in many ways. Generally speaking, the names and titles used indicate something of His character and nature. The title “God” implies His unique majesty and power; no one is like Him. The name, translated “The Eternal One” and also “The Eternal,” is God’s covenant name revealed uniquely to Israel. As the translation suggests, the divine name implies that the one True God transcends time and yet He is “with” His people.
For the worship leader. A contemplative song[b] of the sons of Korah.
1 My soul is dry and thirsts for You, True God,
4 With a broken heart,
9 Even still, I will say to the True God, my rock and strength:
11 Why am I so overwrought,
1 Plead for me; clear my name, O God. Prove me innocent
3 O my God, shine Your light and truth
5 O my soul, why are you so overwrought?
Job 6:14-30 The Voice (VOICE)
14 A despondent person deserves kindness from his friend,
24 In all seriousness, teach me, and I will be silent.
Galatians 3:15-22 The Voice (VOICE)
15 My dear brothers and sisters, here’s a real-life example I can give you: With a last will and testament, when all the property is accounted for, the document is signed, witnessed, and notarized; and afterward no one can make changes to it. 16 In a similar way, God’s promises established a binding agreement with Abraham and his offspring. In the Scriptures, it is carefully stated, “and to your descendant” (meaning one), not “and to your descendants”[a] (meaning many). Therefore, in these covenant promises, God was not referring to every son and daughter born into Abraham’s family but to the Anointed One to come. 17 What this all means is that the law given to Israel comes along some 430 years after the promise made to Abraham; so it does not invalidate the covenant God previously agreed to or in any way do away with His promise. 18 You see, if the law became the sole basis for the inheritance, then it would put God in the position of breaking a covenant because He had promised it to Abraham.
Throughout this argument, one critical question remains: why would God give the law if it would not bring His people into a right standing with Him? Couldn’t God have found a better way of doing this? It isn’t as if the law is a bad thing or a mistake that God needs to correct. It has a good purpose, but a limited one. It never supplants God’s promise to Abraham. Rather, the law keeps sin in check until the time is right for the saving justice that comes through faith in Jesus. The law serves as a tutor or a schoolmaster, revealing our great need for salvation and pointing everyone toward Jesus.
19 Now you’re asking yourselves, “So why did God give us the law?” God commanded His heavenly messengers to deliver it into the hand of a mediator for this reason: to help us rein in our sins until the Offspring, about whom the promise was made in the first place, would come. 20 A mediator represents more than one, but God is only one. 21 “So,” you ask, “does the law contradict God’s promise?” Absolutely not! Never was there written a law that could lead to resurrection and life; if there had been, then surely we could have experienced saving righteousness through keeping the law. But we haven’t. 22 Scripture has subjected the whole world to sin’s power so that the faithful obedience of Jesus the Anointed might extend God’s promises to everyone who has faith.
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