yāḏa‘ [and] hālal
The old Scottish (Genevan) Psalter of 1551 affectionately and respectfully refers to Psalms 100 as “Old Hundredth.” The first stanza declares:
All people that on earth do dwell,
Sing to the Lord with cheerful voice.
Him serve with fear, His praise forth tell;
Come ye before Him and rejoice.
Here “is one of the every-day expressions of the Christian church,” writes Charles Spurgeon in The Treasury of David, “and [it] will be so while men exist whose hearts are loyal to the Great King. Nothing can be more sublime this side of heaven than the singing of this noble psalm by a vast congregation.” Today we consider a fourth way to praise God according to “Old Hundredth.”
The words “Know . . . that the LORD he is God” (Psa_100:3), show us that we praise God by increasing our knowledge of Him. Know is yāḏa‘ (H3045), which appears more than 900 times and has a wide range of meanings concerning knowledge acquired by the senses, “to know relationally and experientially.” It is similar to the Greek ginōskō (G1097), “to know by experience,” and often is practically synonymous with love and intimacy (Mat_1:25), as well as the personal relationship the believer has with Christ (Php_3:10; 1Jn_2:3; 1Jn_2:5; cf. Mat_7:23).
Yāḏa‘, then, first appears in Gen_3:5, where Satan tells Eve that eating of the forbidden tree would enable her to know good and evil. Gen_3:7 goes on to say that Adam and Eve knew they were naked. It also speaks of sexual intimacy (Gen_4:1) and even its perversion, such as homosexuality (Gen_19:5). Spiritually, not only does yāḏa‘ speak of God knowing us (Gen_18:19; Deu_34:10), but also of our knowing Him. While the lost do not know God (Jer_10:25; Job_18:21; Joh_17:25), the believer does, and that knowledge is to increase and grow. The psalmist desired to understand and know God’s Word (Psa_119:125). Solomon wanted “to know wisdom and instruction; to perceive the words of understanding” (Pro_1:2) and then added, “Teach [yāḏa‘] a just man, and he will increase in learning” (Pro_9:9). Peter likewise declares, “Grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ” (2Pe_3:18).
Scriptures for Study: In what does true knowledge result (Psa_9:10)? What does Psa_44:21 declare about God?
yāḏa‘ [and] hālal
“One generation shall praise thy works to another, and shall declare thy mighty acts,” Psalm 145:4.
Do you have family stories you love telling when everyone gets together? Several times a year, when extended families have an opportunity to spend a few hours or days together, nostalgic sentiments take over and the stories begin to flow.
“Do you remember when . . . .”
“I’ll never forget the time . . . .”
“I recall the time I got this scar . . . .”
The stories are always about significant life events, and most of the details remain the same, with a little embellishment, of course. Sadly, however, it seems many of these stories do not last more than a few generations before they are forgotten. We do not forget them because we are too busy, necessarily, or because we do not like stories; we forget them because most of the stories are not life-giving or life-transforming.
In Psalm 145, David declared that the stories of the unsearchable greatness of God will never pass away or cease to be told. This will not happen because we have great memories or simply like to tell stories; God’s mighty acts will continue to be told forever because they are life-giving and life-transforming stories. The story of what God has done throughout history never gets old because the God of the story never changes and the theme of the story, from the first man to the last man, is the same. God loves mankind and moves Heaven and earth to provide a pardon for us in His Son, Jesus Christ. We will never stop telling the story of salvation because there has not been a better story ever written.
JUST A THOUGHT
Will you tell God’s story today?
Originally posted on Redbird's Roost:
I’ve never seen God but I know How I feel,
It’s people like you
Continuing our look at Psalms 100, we note the second and third ways to praise God in this wonderful “psalm of praise.”
Psalm 100:1A Psalm of praise. Make a joyful noise unto the LORD, all ye lands. 2 Serve the LORD with gladness: come before his presence with singing. 3 Know ye that the LORD he is God: it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture. 4 Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name. 5 For the LORD is good; his mercy is everlasting; and his truth endureth to all generations.
Second, “Serve the LORD with gladness” (Psa_100:2). Many in modern church ministry think “praise and worship” is reserved for the church building and is comprised of singing and other “religious” exercises. The psalmist tells us, however, that praising God is extremely practical. Serve is ‘āḇaḏ (H5647), a verb that appears almost 300 times, the first of which is in Gen_2:5 (“till”) and 15 (“dress”), where God gives Adam the task of taking care of the garden. It is found repeatedly, then, to portray labor on one’s own behalf (e.g., Gen_4:2; Isa_19:9) or for another person (e.g., Gen_29:15; Exo_1:14).
This tells us something astounding: We can praise God no matter what we are doing. That is precisely what Paul meant when he wrote, “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God” (1Co_10:31). Dear Christian, do you dedicate each day’s activities to God? Do you do everything with the attitude that you are praising Him in it? Does the outcome of all your labor give praise and glory to Him? Do you take “gladness” in it (śimchāh, H8057, “joy, rejoicing, pleasure,” July 20)?
Third, “Come before his presence with singing” (Psalm 100:2). Singing is renānāh (H7445), which appears only three other times (Psa_63:5, “joyful”; Job_3:7, “joyful”; Job_20:5, “triumphing”) and literally means “cry of joy.” It is derived from the verb rānan (H7442), “to sing or shout joyfully.” As one might expect, half of its some sixty occurrences are in the Psalms, but another fourteen are in Isaiah. What do we have to sing about? We “rejoice in [our] salvation” (Psa_20:5), “sing aloud of [God’s] mercy” (Psa_59:16), rejoice in His “help” (Psa_63:7), “sing” about His righteous judgment and government (Psa_67:4), and much more.
As Paul declares, there is nothing more indicative of the Spirit-filled life than the expression of song (Eph_5:18-19). Despite popular teaching, music must not be the foundation of church ministry or even the major emphasis. It’s not even mentioned, in fact, in Act_2:42, which lists the activities of the early church; the primary emphasis was doctrine. Singing (not just instrumental music but singing) is important, however, for its purpose is to be a restatement of doctrine. Oh, that we would seek depth in our church music!
Scriptures for Study: What do we have to sing about in Pro_29:6? What is the object of our singing in Isa_24:14?
1 Samuel 6:19—7:2
“And he smote the men of Beth-shemesh, because they had looked into the ark of the Lord, even he smote of the people fifty thousand and threescore and ten men: and the people lamented, because the Lord had smitten many of the people with a great slaughter,” 1 Samuel 6:19.
Jesus sent out seventy disciples throughout the region to represent Him and the kingdom of God. When the disciples returned, they were rejoicing because they experienced great power, even over demons. When Jesus heard them bragging about their newfound power, He rebuked them and told them to only rejoice in God, that He had written their names down in Heaven (Luke 10:17-20).
When the ark of the covenant was returned to Israel by the Philistines, it appears that at least seventy men were gloating in the experience of power that accompanied the return of the ark of God. Immediately, God struck these men down because they were boasting in an experience instead of God.
It is easy to enjoy the experience of victory that accompanies Jesus Christ and is available to every child of God. We should rejoice in that victory, but as soon as we allow that victory—that Christ won—to lift us up in pride and begin to gloat over our enemies, we have forgotten who is responsible for the victory. Never forget that, without God, we would know nothing but defeat. When we are tempted to think of ourselves more highly than we ought to think and allow ourselves to gloat in our salvation, we step into God’s place and begin to steal His glory.
JUST A THOUGHT
Will you humbly give God all the glory today?
FREEDOM EXISTED IN NAME ONLY
1638 – Conditions in the Massachusetts Bay Colony had become intolerable for any who held views that tended toward liberty of conscience or baptism for believers only. Isaac Backus stated that the Massachusetts Court ruled that if any group wanted to meet and establish a church they had to first have the approval of the magistrates and the other ministers in the area. If you did not get approval you were not admitted to the “freedom of the Commonwealth”. There was great controversy. The House of Deputies was dissolved and reappointed to suit the ministers. Pastors, men, women and children were banished from the colonies and others were put to death as heretics. Massachusetts made a law that everyone was taxed to pay for the support of religious ministers, even though they had no vote in choosing them. Under this terrible influence. John Clarke, the Baptist preacher, his brother Joseph, and many others moved away to Rhode Island. On March 7, 1638, they entered into a Covenant to incorporate themselves into a body politic, submitting everything to God and following His absolute laws as guide and judge. Backus stated, when they could not find laws to govern themselves in the New Testament, they returned to the laws of Moses and elected a Judge and three Elders to rule over them. On March 12, 1640, they changed their plan of government and elected a governor and four assistants until they came under a Charter from England at a later time. It becomes very clear that any government of men is as fallible as the men who govern, and that the trials and errors of the colonies, endeavoring to set up systems of government to guarantee order and yet give the people governed liberty of conscience, resulted in a Constitution and a Bill of Rights that brought the leaders as well as the people under the law. Our Constitution was not thrown together but was born after much travail by millions of people over hundreds of years of suffering. God bless America.
Barbara Ketay from: This Day in Baptist History Vol. I: Cummins Thompson /, pp. 94-95.
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BY: William Andrew Dillard
USTA WASERS ABOUND
A sobering insight is given to those with hearing ears in 2 Peter 2:20-21, “ For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them.” Anyway one may stack it up, it is a most serious thing to turn away from the truth presented in the Holy Word after having received and understood it.
Still, the world of ustawasers sees no decline in population. It is appalling to note that most cults report the major number of proselytes they make come from a Baptist background. Once I had some legal work completed by a rotund, jolly fellow who upon learning of my religious standing roared, “I usta to be a Baptist!” Curiously, I asked what he was now. He replied, “Now, I am a ———. I “usta” to worry about living correctly, but now I don’t have to do that anymore. I let my priest take care of that.” Believe it or not, he was serious!
Having conducted more revival meetings than most ministers in a time when such was popular, I have personally witnessed to numerous wayward, backslidden and truth rejecting people who gave an intelligent testimony of their personal salvation, but whose common chorus was “I usta.” Sadly, they “usta” to be a Baptist, or they “usta” be a faithful church member; they “usta” read the Bible, engage in private prayer, etc. What a choir they would make, all singing “I usta!”
What happens to folks who become ustawasers? Perhaps they never did achieve a good comprehension of the faith once delivered to the saints. Regardless, once exposed to the ultimate truth of the Bible, they succumb to the temptation to follow the ways of men out of desire, or out of escape mode from ridicule. The amazing thing about most of them is that they tout their former state with seeming pride. “O, yes, I usta be…..” They have forgotten, perhaps wilfully, that we must ALL stand before the Creator God of the universe and give account of ALL the deeds done in the body whether they be good or bad. To me that is most sober! There will be no acceptable explanation for having turned from the Holy Commandment delivered from God Himself to us for our belief, understanding, and code of conduct. The only ustawaser I want to be noted for is that I “usta” be a subject for a devil’s hell, but Jesus saved me by grace through faith, and praise His name, I am not that anymore! This is the kind of Christian I am, and I hope it is true for you as well!
A FAITHFUL SERVANT – PAIN AND SUFFERING ASIDE
1754 – Caleb Blood, born in Charlton, Massachusetts, while attending a dance at 20 years old was struck with his sinfulness and gloriously converted. Because he progressed so rapidly in his knowledge and understanding of the Word of God, within a year and a half he was licensed to preach by the Baptist church in Charlton in 1776 and became an itinerant preacher. In 1777 he was ordained and served a newly formed Baptist church for four years in Marlow, New Hampshire. In 1781 he accepted a call to Pastor in Newton, Mass., where he served for seven years. During this time he was active with the Warren Association combating the doctrines of Universalism. In 1788 he accepted the Pastorate of the Fourth Baptist Church of Shaftsbury, Vermont where he served with great blessings for twenty years. During 1798-99 a great revival broke out where Blood saw great numbers added to his church. He always discouraged an excess of mere feelings and knew well the difference between the genuine operation of the Holy Spirit and mere human excitement. During this time he also traveled in missionary expansion into the northwest sections of New York and Canada. From 1791 to 1807 he also served as a Trustee for the University of Vermont. In 1807 he assumed the pastorate of the Third Baptist Church of Boston, Mass. Tragedy struck when Blood suffered a blow to his face. It looked small at first, but he suffered great physical pain the rest of his life, as well as being depressed in spirit. But he never stopped preaching even accepting his last pastorate at the First Baptist Church in Portland, Maine. He died on March 6, 1814. He had perfect peace and expressed one great desire that ministers might be faithful, souls saved, and his Master glorified. He was one of the leading Baptist ministers in Massachusetts and Vermont. He authored several tracts on the differences between Baptists and pedobaptists, another one for youth and another on marriage. During his ministry Baptists were debating the propriety of their members being allied with secret societies, such as Freemasons. Blood was one of the first early Baptists to speak out against the participation of Baptists with any secret societies.
Barbara Ketay from: This Day in Baptist History Vol. I: Cummins Thompson /, pp. 92-93.
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He Forsook All To Follow Christ
1557 – At Cologne on the Rhine, printer, Thomas van Imbrock, was arrested as a God-fearing man, for the sake of the truth of the Gospel. He was imprisoned and interrogated concerning his opinions on baptism and marriage. He so skillfully answered their objections with the Scriptures they stopped the questioning and moved him to another prison. His wife wrote him and exhorted him to contend for the truth in a godly manner and remain steadfast in the truth. His conscience was clear from offense before God by forsaking his wife and child, and all earthly things to follow Christ, rejoicing that God had found him worthy to suffer for His name. Two priests debated him concerning infant baptism. One believed infants who died unbaptized to be lost, the other believed they would be saved. They vehemently urged him to repent which he did not, He said, “The Scriptures teach nothing of infant baptism; and they who will be baptized according to God’s word must first be believers.” Three times they called him a heretic and brought him to the rack, but did not torture him. He was brought before a superior authority who tried to persuade him to recant. To cause someone to recant was of greater value to the oppressors of God’s truth than the martyrdom of one of His saints. This is why so much time and torture were given to persuade someone to deny his Lord, instead of just putting him to immediate death. Faithful Believers always represent that which the satanic, immoral forces of the world hate and bring forth from them the most violent and cruel conduct. Ultimately, Thomas was condemned to death by the highest court and was beheaded on March 5, 1558. He was a faithful, preserving witness of Christ and sealed his testimony with his blood at the tender age of 25 years.
Barbara Ketay from: This Day in Baptist History Vol. I: Cummins Thompson /, pp. 91-92.
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