Founded in Truth Fellowship - Bible Teachings and Sermons

Bed, Bath, and Bathsheba - AWKWARD

Bed, Bath, and Bathsheba - AWKWARD
A King's Failure and a Call to True Kingdom Living
In this insightful Bible teaching from Founded in Truth Fellowship, Matthew Vander Els delves into the often uncomfortable and deeply human story of King David and Bathsheba found in 2 Samuel chapter 11. This narrative, far from being a simple historical account, serves as a powerful illustration of the dangers of unchecked power, self-centeredness, and the stark contrast between worldly behavior and the principles of God's kingdom. The speaker encourages listeners to look beyond a superficial understanding of biblical figures and grapple with the complexities of their actions, drawing valuable lessons for contemporary Christian living.
The teaching begins by setting the scene: it's the time of year when kings typically go to war, but David remains in Jerusalem, relaxing in comfort. This seemingly small detail highlights a crucial flaw in David's posture – a willingness to live at the expense of others. This characteristic, the speaker notes, aligns with the description of the "beast" in Daniel 7 and Revelation, representing a humanity that has devolved into selfish pursuits rather than reflecting the image of God. While his army and servants are engaged in battle, David is indulging in leisure, setting the stage for his subsequent transgression.
The narrative unfolds with David arising from his couch late one afternoon and observing Bathsheba bathing from his rooftop. Consumed by her beauty, David inquires about her identity and discovers she is Bathsheba, the wife of Uriah the Hittite, one of his own mighty men who is currently away at war. Despite this knowledge, David sends messengers and takes Bathsheba to him, and he lies with her. The speaker emphasizes the power dynamics at play, labeling this act as akin to power rape, where David's authority is used to violate Bathsheba. The text offers no indication of wrongdoing on Bathsheba's part, focusing instead on David's selfish desires and abuse of his position.
After the encounter, Bathsheba returns home and later informs David that she is pregnant. Upon receiving this news, David immediately seeks to conceal his sin. His initial plan involves summoning Uriah back from the battlefield, hoping he will sleep with Bathsheba, thus masking the paternity of the child. However, Uriah, displaying remarkable loyalty to his fellow soldiers and the ark of the covenant, refuses to go home and enjoy domestic comforts while his comrades are at war. This unwavering commitment from a Hittite, a man of pagan heritage, serves as a stark contrast to David's self-serving actions.
Frustrated by Uriah's integrity, David resorts to deception and ultimately murder. He gets Uriah drunk in a further attempt to send him home, but when that fails, David sends a letter to Joab, the commander of his army, instructing him to place Uriah in the thick of battle and then withdraw, ensuring his death. David's calculated act to eliminate Uriah to cover his adultery reveals the depth of his descent into sin. Only after Uriah's death is Bathsheba mentioned again, lamenting the loss of her husband.
The narrative then shifts to divine intervention. God sends the prophet Nathan to confront David about his egregious actions. Nathan cleverly employs a parable about a rich man who steals and slaughters a poor man's beloved lamb to feed a traveler. This story evokes David's sense of justice and empathy, leading him to declare that the rich man deserves to die and should repay fourfold. It is in this moment of self-righteous indignation that Nathan delivers the powerful and convicting words: "You are the man".
This revelation forces David to confront the reality of his sin and the person he has become. The weight of his actions, his abuse of power, and his betrayal of Uriah and Bathsheba crashes down upon him. The speaker highlights this as an awkward moment – the jarring realization that the image one holds of oneself is drastically different from how the world perceives them. David's response is one of repentance, as expressed in Psalm 51: "I have sinned against the Lord."
The teaching also emphasizes the importance of not blaming Bathsheba for the events that transpired. The text itself lays the responsibility squarely on David's shoulders, detailing his actions and motivations. Furthermore, the inclusion of Bathsheba in Matthew's genealogy of Yeshua in the New Testament, referred to as "the mother of Solomon, whose mother had been Uriah's wife," serves as an intentional honoring of her, highlighting her connection to Uriah rather than solely to David's sin.
Drawing parallels to contemporary society, the speaker connects David's self-centeredness and the resulting division and harm to the current political climate. During election seasons, a sense of division and hostility often arises, where individuals quickly judge and label others based on their political affiliations. This creates an "us versus them" mentality, fueled by anger and contempt. The speaker cautions against this worldly tendency, reminding listeners that as followers of Yeshua, their primary citizenship is in heaven's kingdom. Regardless of earthly political outcomes, Christ remains King.
The core message of the teaching is a call to embody the characteristics of God's kingdom – love, graciousness, patience, kindness, mercy, and generosity. Just as a kingdom reflects its king, the community of believers should reflect the character of Yeshua. This means standing apart from the world's divisive and contemptuous behavior, especially during times of conflict and disagreement. The antidote to contempt is compassion and kindness. By choosing to respond with understanding and empathy, even towards those with whom we disagree, believers demonstrate their allegiance to a different kingdom with different values.
For more Bible Teachings, click the link.
Applications for Everyday Life
Self-Reflection: Regularly examine your motivations and actions. Are you living at the expense of others for your own gain? Identify any selfish tendencies and seek to align your life with the principles of God's kingdom.
Humility and Accountability: Be willing to acknowledge your shortcomings and take responsibility for your actions. Like David, recognizing your sin is the first step towards repentance and growth.
Empathy and Compassion: Cultivate the ability to understand and share the feelings of others, even those who are different from you or with whom you disagree. Resist the urge to engage in contempt or condemnation.
Loyalty and Integrity: Prioritize loyalty to God and His principles above personal comfort or gain. Let your integrity be evident in all your interactions, even when it is difficult.
Kindness as a Witness: In a world often characterized by division and hostility, choose to respond with kindness and compassion. This counter-cultural behavior can be a powerful witness to the love of Christ.
Resisting Worldly Influence: Be aware of the world's tendency to create division and foster contempt. Do not be swayed by these narratives, but instead, let your actions be guided by the values of God's kingdom.
Responding to "Awkward Moments": When you or others experience embarrassing or difficult situations, choose to respond with kindness and support rather than judgment or ridicule. These moments can be opportunities for growth and demonstrating Christ's love.
References
2 Samuel 11
Daniel 7
Revelation
Recommended Reading
Cringeworthy by Melissa Dahl
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Judah, Tamar, and Social Justice

Judah, Tamar, and Social Justice
This Bible teaching from Founded in Truth Fellowship, likely delivered by Matthew Vander Els, delves into the seemingly awkward and even cringeworthy story of Judah and Tamar in Genesis 38. Rather than focusing on the more sensational aspects of the narrative, the teaching emphasizes its profound message about social justice, the responsibilities of those with power, and what it truly means to be a follower of God.
The Awkward Placement and Patriarchal Context
The story of Judah and Tamar is oddly placed in the book of Genesis, right in the middle of the narrative of Joseph, who has just been sold into slavery by his brothers. This abrupt shift in focus suggests that the biblical author intended to highlight a significant point. To understand this point, it's crucial to consider the patriarchal society of the time. In this system, the oldest living male held immense power and authority over family matters, including property, inheritance, and dispute resolution. Women, particularly widows without sons, were often left vulnerable and without social or economic support.
The Levirate Law and Onan's Failure
Judah, a patriarch in his own right, had three sons. His eldest son, Ur, married Tamar, but he died because he "did something bad" in the eyes of the Lord. In that era, a social custom known as the Levirate law existed to protect widows like Tamar who had no sons to inherit from their deceased husbands. This law stipulated that the deceased husband's brother should marry the widow and have children in the name of his brother, ensuring the continuation of the family line and providing for the widow's security. Judah instructed his second son, Onan, to fulfill this obligation. However, Onan, wanting to preserve his own inheritance, deliberately avoided impregnating Tamar. This act of selfishness and refusal to uphold social justice for a vulnerable widow was considered "wicked in the Lord's sight," leading to his death.
Judah's Neglect and Tamar's Bold Action
Following Onan's death, Judah, fearing that his last remaining son, Shelah, would also die if he married Tamar, told her to live as a widow and wait until Shelah was older. However, as time passed and Shelah grew up, Judah did not fulfill his promise. Tamar was left in a precarious position, without a husband, sons, or any means of support in a patriarchal society. When Judah's wife died, he eventually went to shear his sheep. Hearing of this, Tamar took a bold and culturally significant step. She disguised herself as a temple prostitute and waited for Judah by the roadside. Temple prostitution, though seemingly contrary to modern understanding, was a form of worship in Canaanite culture, believed to invoke blessings and fertility. Judah, mistaking Tamar for such a prostitute, engaged with her, promising to send her a goat later and leaving his seal, cord, and staff as collateral. Tamar became pregnant as a result of this encounter.
Exposure and Judah's Realization
Three months later, Judah was informed that his daughter-in-law, Tamar, had played the prostitute and was pregnant. Enraged, Judah ordered her to be brought out and burned to death. However, as she was being led away, Tamar sent a message to Judah, revealing that she was pregnant by the man who owned the seal, cord, and staff she presented as evidence. Upon recognizing his own belongings, Judah was confronted with the truth. The teaching emphasizes that the story does not condemn Judah for engaging with who he thought was a temple prostitute. Instead, the core issue was his neglect of his responsibility as a patriarch to care for Tamar, who was vulnerable and dependent on him for justice. Judah's failure to uphold the Levirate law and ensure Tamar's well-being was the true offense.
Repentance and a Shift in Understanding
In a pivotal moment, Judah acknowledged his wrongdoing, stating, "She is more righteous than I." This marked the first recorded instance of repentance in the Bible. Judah repented not for the sexual encounter but for failing in his vocational calling, for neglecting to care for "the least of these" within his household. He had prioritized his own comfort and fear over his duty to provide justice for Tamar. This story highlights that outward displays of righteousness and adherence to certain rules are meaningless if one fails to show love and justice to their neighbors, especially those in vulnerable positions. The teaching draws a parallel to a soldier who meticulously follows protocols but refuses to engage in the actual mission. True faith involves actively working to make the world a better place and caring for those who are marginalized.
The Legacy of Tamar and the Mission of Believers
The story concludes with Tamar giving birth to twins, Perez and Zerah. Notably, Tamar is the first woman mentioned in the genealogy of Jesus in the Gospel of Matthew. This inclusion emphasizes her significance and God's ability to work through unconventional circumstances to bring about his purposes. The teaching connects this narrative to the mission of believers today, drawing on Matthew 25:31-46, where Jesus judges people based on whether they fed the hungry, gave drink to the thirsty, clothed the naked, and cared for the vulnerable. Ignoring those who "fall through the cracks" is presented as a failure to recognize and serve Jesus himself. Followers of Jesus are called to be ambassadors of Christ, actively seeking ways to show love, kindness, and mercy in their communities. The speaker encourages the congregation to reflect on whether they are truly living out this mission and provides an example of supporting local foster families as a practical way to care for the vulnerable.
To find more Bible Teachings, click the link.
Application for Everyday Life
Reflect on your responsibilities and influence: Consider the areas in your life where you have power, authority, or resources and how you are using them to support those who may be vulnerable or marginalized.
Look beyond outward appearances of righteousness: Don't be solely focused on external rules or judgments but prioritize showing love and justice to your neighbors.
Embrace "awkward" conversations: Engage in difficult conversations about social issues with humility and a willingness to learn and grow. These moments can be doorways to positive change.
Be aware of the "forgotten ones" in your community: Pay attention to those who are easily overlooked or ignored by society, such as foster children, the elderly, the homeless, or those facing discrimination.
Seek opportunities to actively help: Look for practical ways to support those in need, whether through volunteering, donating, or simply offering a helping hand to your neighbors.
Be willing to repent and change: When you realize you have fallen short in showing love and justice, be courageous enough to acknowledge your mistakes and commit to doing better.
Understand the true mission of a believer: Recognize that following Jesus involves actively living out his love and compassion in the world, not just adhering to a checklist of rules.
References
Genesis 38: Biblehub.com
Matthew 25:31-46: Biblehub.com
Books and Resources Mentioned
How Jesus Read the Bible by Professor Robert Alter
The Bible
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Hiding From Ourselves - AWKWARD

Hiding From Ourselves - AWKWARD
The Universal Experience of Awkwardness
In a Bible teaching delivered at Founded in Truth Fellowship, Matthew Vander Els explored the pervasive and often uncomfortable phenomenon of awkwardness in human experience. He began by acknowledging that everyone encounters moments that feel strange, out of sync, or just plain awkward. These are the times when a weight seems to fall on a room, conversations grind to a halt, and an uncomfortable silence descends.
To illustrate, Vander Els recalled the trend from the 1990s and early 2000s of using the phrase "awkward turtle" accompanied by a specific hand gesture to defuse such situations. This seemingly silly act worked because it openly acknowledged the awkwardness, allowing people to laugh and move past it. The imagery of a turtle flipped on its back, struggling to right itself, perfectly captures the feeling of being stuck and out of place that defines an awkward moment.
He then provided relatable examples of everyday awkwardness, such as the etiquette of passing someone while jogging or walking in the neighborhood. The internal preparation for a brief social engagement, the pressure to acknowledge the other person at the "perfect" moment, and the potential for an anticlimactic or misspoken greeting are all too familiar experiences. Similarly, the drawn-out goodbyes, where exit protocols are prematurely implemented, leading to an awkward escort to the door and a redundant farewell ritual, resonate with many.
Awkwardness as a Window to Vulnerability
Vander Els suggested that these awkward moments, which we often try to avoid, actually highlight our vulnerability as human beings. They expose the gap between how we perceive ourselves and how others might see us. This idea was further explored through the story of the Biame tribe in New Guinea, who were startled and distressed when they first saw photographs and heard recordings of themselves. Their reaction stemmed from a lack of awareness of their external image and voice, leading to a moment of confronting a reality that didn't align with their internal sense of self. This psychological phenomenon is known as the "irreconcilable gap."
The discomfort we feel when hearing our own voice played back or seeing ourselves on camera is a manifestation of this gap. The person we experience internally often differs from the external presentation captured by technology. This discrepancy can be unsettling, as it forces us to confront a version of ourselves that we may not fully recognize or accept. The rise of "FaceTime facelifts" in the early 2010s, where people sought cosmetic surgery to look better on video calls, underscores the anxiety and self-consciousness triggered by this technological exposure. Even the initial flop of early teleconferencing technology in the 1960s was partly attributed to the discomfort of being constantly observed during a phone call.
The Biblical Narrative of Awkwardness and Hiding
Moving from everyday examples to biblical narratives, Vander Els highlighted a profoundly awkward moment in the opening pages of the Bible: Adam and Eve's realization of their nakedness after disobeying God. This newfound awareness brought shame, guilt, and confusion, causing them to hide from God. God's question, "Who told you that you were naked?" suggests that their nakedness itself wasn't the issue until their disobedience and the resulting shift in their perception. Previously, they had been naked before God without shame.
Adam's response to God's inquiry – blaming Eve and, indirectly, God himself – is presented as a default human reaction to embarrassing situations. When faced with our "nakedness," our vulnerabilities and shortcomings, our instinct is often to deflect blame and draw attention to the perceived flaws of others. This act of shifting responsibility, while a natural inclination, ultimately damages relationships, both with God and with others. The story in Genesis 1, according to Vander Els, reveals God's intention to create a place for humanity so that He could dwell with them. God's call, "Where are you?" in the Garden signifies His desire for connection despite their transgression.
Owning Our Vulnerabilities and Finding Strength
The teaching emphasizes the importance of choosing a different response to our awkward, vulnerable moments. Instead of hiding and blaming, we are called to own our actions, our weaknesses, and our true selves. Just as Adam's attempt to cover his shame with fig leaves was insufficient, our efforts to hide our vulnerabilities ultimately prevent genuine connection and growth.
Vander Els draws on Yeshua's teachings in the Sermon on the Mount to illustrate the principle of absorbing offenses and pursuing peace and reconciliation rather than retaliating. He highlights the hierarchy presented in Matthew 5:23-24, where reconciliation with one's brother takes precedence over offering a gift to God. This underscores the interconnectedness of our relationship with God and our relationships with others. We cannot claim to be right with God while harboring unresolved conflict and resentment towards our neighbors.
The speaker emphasizes that our reluctance to let the world see the "real us" – our struggles, weaknesses, and failures – is the root of much of our discomfort. However, it is in embracing this reality, awkward as it may be, that we find true strength and the ability to empathize with others. When we are willing to be vulnerable, we create space for God to work in our lives and through us to touch others.
The Prayer of David: An Invitation to Honesty
The teaching concludes with a reflection on King David's prayer in Psalm 139:23-24. This powerful prayer invites God to search our hearts, test our thoughts, and reveal any offensive way within us. It is a daunting prayer because it requires a willingness to confront the very aspects of ourselves that we might prefer to keep hidden. However, it is through this honest self-examination and the courage to own what is revealed that we can be led out of those offensive ways.
The choice we face in our awkward, vulnerable moments mirrors the choice Adam faced in the garden. We can choose to defend, justify, and blame, thereby damaging our relationships and hindering our spiritual growth. Or, we can choose humility, owning our lives and actions, and allowing God to bring comfort and strength. Embracing our awkwardness, our vulnerabilities, and our true selves, with all our imperfections, is not a sign of weakness but an act of strength that allows God to use us to reflect His image to the world.
To find more Bible Teachings, click the link.
Application for Everyday Life
Acknowledge awkward moments: Recognize that everyone experiences awkwardness and that it is a normal part of human interaction.
Practice vulnerability: Be willing to show your true self, imperfections and all, rather than trying to maintain a flawless facade.
Own your mistakes: When you stumble or make an error, take responsibility for your actions instead of deflecting blame.
Seek reconciliation: If you have wronged someone, prioritize making amends, even if it feels awkward.
Extend empathy: Recognizing your own vulnerability and experiences with awkwardness can help you better understand and empathize with others in their uncomfortable moments.
Reflect honestly: Like David in Psalm 139, be willing to examine your thoughts and actions, asking God to reveal any offensive ways within you.
Embrace the "irreconcilable gap": Understand that there might be a difference between how you see yourself and how others see you, and be open to this reality.
Choose humility over pride: In embarrassing situations, opt for humility and owning your part rather than defensiveness and justification.
Focus on relationships: Remember the priority Yeshua placed on reconciliation with others as integral to our relationship with God.
View awkwardness as an opportunity: See moments of awkwardness not as something to be avoided at all costs, but as potential opportunities for growth in grace and empathy.
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Should THIS be in the Bible? - Praying Psalm 88

Should THIS be in the Bible? - Praying Psalm 88
Understanding a Psalm of Darkness and Unanswered Prayers
Today's Bible teaching from Founded in Truth Fellowship, likely led by Matthew Vander Els, focuses on Psalm 88, a unique and often unsettling passage within the Book of Psalms. This psalm stands out because it is arguably the bleakest psalm in the entire Bible. Unlike other psalms of lament that typically conclude with the author finding solace in God and offering praise, Psalm 88 ends with the psalmist feeling abandoned and overwhelmed by darkness, with no resolution or divine response.
The speaker emphasizes that the inclusion of such a dark and seemingly hopeless psalm in the Bible is intentional and serves a crucial purpose. When the series on Psalms began, coinciding with the start of the pandemic, it became clear that understanding these ancient prayers could be a vital resource for navigating difficult times. Psalm 88, in particular, addresses the reality that sometimes, even for believers, life can be incredibly challenging, and prayers may seem to go unanswered.
Many people hold the misconception that a life devoted to Christianity should be perpetually joyful and free from hardship. However, the speaker argues that this portrayal is inaccurate and potentially damaging because it doesn't reflect the realities of living in a broken world. Even with the victory of Jesus over sin and death, Christians will still face trials, pain, and moments of deep despair. Psalm 88 provides a powerful and honest expression of this experience, acknowledging the feelings of doubt, unanswered prayers, and profound depression that can affect anyone, including people of faith.
Psalm 88 is a raw and powerful expression of a person crying out to God in intense suffering and feeling met with only silence. The psalmist describes being overwhelmed with troubles, feeling close to death, and being forsaken by friends. The vivid imagery used portrays a sense of being trapped in darkness, with God's wrath weighing heavily upon him. He even questions God's motives, suggesting that God will lose the opportunity for praise if he doesn't intervene.
It's important to understand that the Psalms are poetry, not narrative or historical accounts. Therefore, Psalm 88 is not necessarily telling a specific story but rather expressing the intense emotions and spiritual struggle of an individual, identified in the superscription as Haman the Ezraite. The fact that this lament was intended to be sung in a tone of affliction highlights the depth of sorrow and the communal aspect of even the darkest experiences.
The structure of Psalm 88 has been analyzed by scholars, revealing a potential chiastic structure that builds tension towards the psalmist's desperate petition and inquiry of God. The psalm begins with an address to Yahweh but ultimately concludes with darkness as the psalmist's closest companion, illustrating a journey away from perceived divine presence. This lack of resolution is what makes Psalm 88 so unique and, for some, uncomfortable.
The speaker draws a compelling analogy to the movie "Avengers: Endgame" to illustrate the typical expectation of resolution and victory in storytelling. Just as the audience anticipates the heroes overcoming Thanos, readers often expect psalms of lament to end with God's intervention and the psalmist's praise. However, Psalm 88 subverts this expectation, ending without resolution, more akin to the unsettling conclusion of "Avengers: Infinity War."
One way to understand Psalm 88 is through its placement in the Book of Psalms. Situated towards the end of Book 3, which chronicles the decline of the Davidic monarchy and the lead-up to the Babylonian exile, Psalm 88 could reflect the feelings of hopelessness and abandonment experienced during that period. For those in exile, stripped of their homes and facing a seemingly silent God, this psalm would have offered a powerful expression of their pain.
Despite the overwhelming darkness, a significant aspect of Psalm 88 is the psalmist's persistent crying out to God. Even in the face of perceived silence and rejection, he continues to pray and plead for help. This unwavering persistence, even in despair, is a crucial takeaway from the psalm. It echoes the sentiment found at the end of Ecclesiastes, where, after acknowledging the vanities of life, the conclusion is to fear God and keep His commandments as the fundamental duty. This isn't necessarily an encouraging call to prosperity but rather a desperate clinging to faithfulness in a difficult world.
The speaker cautions against diluting the discomfort of Psalm 88, as it mirrors the often uncomfortable realities of life. It was written for those who feel like giving up, assuring them that their feelings of abandonment and unanswered prayers are understood. The core message is to not stop crying out and to keep pushing forward even when darkness seems to prevail.
Interestingly, there is a potential New Testament connection to Psalm 88 in Luke 23:49, which describes Jesus' followers standing at a distance during his crucifixion. The Greek phrase used by Luke parallels the Septuagint version of Psalm 88:8, "You removed the ones who knew me far from me." This suggests an intentional link between the suffering of the psalmist and the suffering of Jesus on the cross. While Psalm 88 offers no resolution to the psalmist's suffering, the death and resurrection of Jesus provide a real answer to human suffering, conquering death and separation from God. Therefore, Psalm 88, in its bleakness, points to the ultimate victory over darkness achieved by Jesus. It serves as a reminder that even in unresolved suffering, believers can find hope in the victory of Jesus.
For more Bible Teachings, click here.
Applications for Everyday Life
Acknowledge your struggles: It is okay for Christians to experience sadness, doubt, and despair. These feelings do not indicate a lack of faith.
You are not alone: Many fellow believers go through similar times of darkness and unanswered prayers. Sharing your burdens can provide comfort and support.
Persist in prayer: Even when God feels distant or silent, continue to cry out to Him. Your persistence is significant.
Seek community: Reach out to your church, fellowship, friends, and family for support and encouragement during difficult times.
Find hope in Jesus: Despite the darkness in the world and in personal experiences, the ultimate hope lies in Jesus' victory over sin and death.
Embrace the process: Spiritual growth and stronger faith often develop through challenging times rather than constant ease.
References
Bible Verses:
Psalm 88
Psalm 22
Psalm 73
Luke 23:49
Psalm 88:8 (Septuagint)
Ecclesiastes
Ecclesiastes 12:13
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The Torah is Perfect - Praying Psalm 19

The Torah is Perfect - Praying Psalm 19
Today's Bible teaching from Founded in Truth Fellowship, led by Matthew Vander Els, delves into the depths of Psalm 19, often referred to as the Torah Psalm, contrasting it with the themes explored in Psalm 119. The central topic revolves around the perfection of God's law (the Torah), the human struggle to fully embrace and live by it due to the condition of our hearts, and the transformative role of Yeshua (Jesus) in enabling us to fulfill God's will.
The teaching begins by acknowledging the common human desire for something greater than oneself, a community rooted in truth and love, and a place to worship God. The series on the Psalms, while starting unintentionally at the beginning of the pandemic, is presented as a source of edification. The speaker notes the historical tendency at Founded in Truth Fellowship (FIT) to thoroughly explore a topic, as seen in their extended series on the Psalms.
Last week's discussion focused on the "dark side" of Psalm 119, a psalm often celebrated for its praise of God's law. However, a closer reading reveals a petitioner frequently crying out to God for intervention in their suffering, leading many Christian scholars to consider it a psalm of lament. Despite its association with the Torah, Psalm 119 highlights a sense of lacking and a yearning for God's salvation, which the teaching posits can only be fully found in Yeshua.
This week's focus shifts to Psalm 19, described as a psalm packed with energy, containing elements of lament, a strong proclamation of God's Torah being perfect, and possibly a polemic against pagan sun worship. The structure of Psalm 19 is highlighted, comprising three distinct sections: verses 1 through 6 concerning creation, verses 7 through 10 pertaining to the Torah, and verses 11 through 14 addressing the personal struggle of the petitioner.
The first section of Psalm 19 vividly describes creation, using powerful imagery and similes related to the sun to illustrate God's glory. The detailed focus on the sun has led some scholars to suggest that the psalm might have originated as a pagan hymn to the sun, later adapted to attribute the sun's power and service to Yahweh. Regardless of its origins, the author passionately celebrates God's revelation through the created order, emphasizing that creation itself is a gift from God to humanity and testifies to His glory. The imagery of the sun as a bridegroom emerging from his tent is presented as a beautiful, metaphorical expression of God's creative power, not a literal description.
The second part of Psalm 19 focuses on the Torah, presenting it as another blessing and gift from God. Verses 7 through 10 extol the virtues of God's law: "The law of Yahweh is perfect, reviving the soul. The testimony of the Lord is sure, making wise the simple. The precepts of the Lord are right, rejoicing the heart. The commandment of the Lord is pure, enlightening the eyes. The fear of the Lord is clean, enduring forever. The rules of the Lord are true." The author emphasizes that the Torah of Yahweh is perfect, more desirable than fine gold, and sweeter than the most exquisite honey. It is presented as a source of wisdom and joy when mankind fully embraces God's ways.
However, the teaching raises a crucial question: does our lived experience always reflect this ideal of joy, wisdom, and sweetness promised by the Torah? It honestly confronts the reality that many find themselves falling short, prompting the question of "Why not?" The speaker clarifies that this question is not meant to suggest a defect in the Torah itself, but rather to set the stage for the third section of the psalm.
The third section of Psalm 19 brings us to the "hard reality" of our human inability to fully embrace God's gifts of creation and the Torah due to the failings of our own hearts. Despite the constant reminders of God's goodness, the psalmist acknowledges being trapped by sin. The prayer in this section, "Who can even discern his errors? Declare me innocent from hidden faults. Keep back your servant also from presumptuous sins. Let them not have dominion over me. Then I shall be blameless and innocent of great transgression. Let the words of my mouth and the meditation of my heart be acceptable in your sight, O Yahweh, my Rock and my Redeemer," resonates with the universal human struggle against sin.
The teaching highlights the common experience of knowing God's power, the blessing of the Torah, and the life-giving nature of His commandments, yet still struggling with our own hearts. It critiques the tendency to simply state the perfection of the Torah without acknowledging our personal shortcomings. This struggle is presented as the ongoing story of humanity: God offering goodness, and mankind repeatedly failing to choose it fully.
To find more Bible Teachings, click the link.
Application for Everyday Life
Acknowledge God's Glory in Creation: Take time to observe the natural world and recognize it as a testament to God's power and glory. This can foster hope and reduce fear.
Value the Torah as a Blessing: Recognize God's commandments as a gift that provides wisdom and guidance, even if we struggle to fully live by them.
Honest Self-Reflection: Be honest about our own shortcomings and the sin in our hearts. Acknowledge the gap between the perfection of God's law and our ability to consistently follow it.
Prayer for Transformation: Like the psalmist, pray for God's help in discerning our hidden faults and for protection from presumptuous sins. Ask for our words and the meditations of our hearts to be acceptable to God.
Embrace the New Covenant in Yeshua: Recognize that through faith in Yeshua, we receive the Holy Spirit, who empowers us to live out God's will from a transformed heart.
Focus on Inward Transformation: Understand that true fulfillment of God's law comes not just from outward actions but from an inward change of heart made possible by Christ.
Audit Your Life: Regularly examine what consumes your thoughts and actions, even your social media presence, to see if it reflects the hope and joy found in God.
Seek Yeshua Continually: Make a conscious effort to constantly seek Yeshua and desire to grow as an ambassador of His love and truth in the world.
Pray Through Psalm 19: Use Psalm 19 as a guide for prayer, expressing joy for creation and the Torah, acknowledging personal struggles, and seeking God's grace through Yeshua.
Trust in God's Power: Even in times of uncertainty and fear, remember God's constant nature and His ability to care for His creation. Place your hope in Him rather than being consumed by anxiety.
References
Psalm 19
Psalm 119
Romans 8:3
2 Corinthians 3:3
2 Corinthians 5:17
The Bible by Various Authors
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The Messiah of Psalm 2

The Messiah of Psalm 2
In a teaching from Founded in Truth Fellowship, Matthew Vander Els explores the profound meaning and enduring relevance of Psalm chapter 2. This passage of scripture, situated early in the Book of Psalms, serves as a foundational declaration about God's chosen ruler, the Messiah, who Christians recognize as Yeshua, or Jesus. The teaching emphasizes that Psalm 2 is not merely an ancient historical text but a powerful statement about the present reign of Christ and the role of believers in his ongoing kingdom.
The session begins with an invitation to those seeking a deeper connection and community rooted in truth and love, a place of worship for the "King of Kings, the Lord of Lords, and the Son of God." Psalm 2 is introduced as a potent message, significant not only in its original context but also as it is echoed by the New Testament authors in reference to Jesus. The speaker expresses the hope that the exploration of the Psalms, including this particular one, will be edifying, reminding listeners of the tensions and emotions present even in biblical times and the challenge of remaining faithful.
Psalm 2 opens with the question, "Why do the nations rage and the peoples plot in vain?" This sets the stage for a depiction of earthly powers and rulers who "take counsel together against the Lord and against his anointed," seeking to break free from their perceived bonds. However, the response from the divine is one of laughter and derision. God declares, "As for me, I have set my king on Zion, my holy hill." This declaration is central to understanding the psalm's message: God has already established his chosen king.
The teaching highlights the significance of the word "anointed" in verse 2, which is the Hebrew word "mashiach" or Messiah. This word means "the anointed king," and it is the origin of the title "Christ" (Christos in Greek) used for Jesus. Therefore, "Jesus Christ" literally means "Jesus the Messiah," or "Jesus the King." A key point of emphasis is the assertion that the scriptures testify that Jesus has already taken the throne, possessing all authority and power in heaven and on earth. The speaker passionately refutes the idea that Jesus is not king yet, arguing that such a view minimizes his position and authority. Matthew 1:1 is cited, which refers to Jesus as "the genealogy of Jesus Christ, the son of David, the son of Abraham, the anointed king." To deny Jesus' present kingship is, in essence, to deny that he is the Messiah.
The teaching delves into the ancient Near Eastern context, where it was common for the rightful king to be considered the son of God, embodying God's presence and authority. Heaven is described not as a distant place but as the control room for earthly affairs. Just as idols were seen as links to the presence of pagan gods, humankind was created in Genesis 1 to be the image of God ("tzalim" in Hebrew), designed to rule and have dominion as a portal of God's authority, love, justice, mercy, and grace. The mission of humanity was to walk out God's presence on earth, but this ideal was disrupted when mankind chose its own way.
In its immediate context, Psalm 2 speaks of the Davidic monarchy, including David and Solomon, and their heirs. The enthronement of the king served as a reminder of God's ultimate control. However, the speaker points out that the historical kings of Israel, including David and Solomon (despite his use of slaves), fell short of the ideal righteous king. Even after the return from Babylonian exile, when the Book of Psalms was compiled, the faithful began to recognize a deeper, future fulfillment of the promise of a righteous king, a Messiah who would truly embody the essence of God's son. The New Testament authors identified Jesus as this long-awaited Messiah.
To understand how heaven's king rules on earth, the teaching explores the chiastic structure of Psalm 2. The psalm is divided into four sections: verses 1-3 (action on earth), verses 4-6 (heavenly activity), verses 7-9 (heavenly activity), and verses 10-12 (action on earth). The central point of this structure, found in verses 6 and 7, declares, "As for me, I have set my king on Zion, my holy hill. I will tell of the decree: The Lord said to me, 'You are my Son; today I have begotten you.'" This highlights the intimate connection between heaven and earth through God's appointed King, the Christ. Despite the desires of the world's nations to disconnect from God, his King reigns with a rod of iron, which will ultimately break their opposition. This image is echoed in Revelation 12, depicting the birth of a child who will rule with a rod of iron, leading to the defeat of Satan in heaven, which has implications for earth.
The victory over darkness is achieved through the expansion of God's kingdom on earth via the message of the gospel. The gospel, as proclaimed by Jesus in Mark 1:14-15, is the good news that "The time is fulfilled, and the kingdom of God has come near; repent and believe in the good news." This is not a message of escapism but of hope for the present world, where the reign of God's king is now. Through Jesus, believers have access to the Holy Spirit, enabling them to demonstrate God's love, mercy, graciousness, and justice, bringing a level of "heaven on earth."
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Application for Everyday Life
Recognize Jesus as the reigning King: Understand that Jesus is not just a future hope but the present ruler with all authority. This should influence how you view the world and its challenges.
Live as an ambassador of Christ's kingdom: Your words, actions, and thoughts should reflect the values and character of Jesus. Be a representative of heaven in your daily interactions.
Proclaim the gospel of the kingdom: Share the good news that God's kingdom has come near. This is not just about escaping this world but about bringing God's presence into it.
Embrace the power of the Holy Spirit: Rely on the Spirit to enable you to live out God's love, mercy, and justice. Pray for empowerment to be an effective agent of change.
Fight the darkness with humility and forgiveness: Resist the urge to respond to the world's negativity with the same tactics. Instead, embody the subversive humility and forgiveness of Christ.
References
Psalm 2:1
Matthew 1:1
Genesis 1
Revelation 12
Mark 1:14
Resources
The Bible
Book of Psalms
Book of Revelation
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Vinegar and the Lamb

Vinegar and the Lamb
In this Bible teaching from Founded in Truth Fellowship, speaker Matthew Vander Els delves into the depths of Psalm 69 and draws a powerful contrast between the responses of King David and Jesus (Yeshua) to suffering and persecution. The central theme revolves around understanding how followers of Jesus are called to respond to their enemies, not with vengeance as seen in David's reaction, but with the selfless love and forgiveness exemplified by Jesus on the cross. This teaching encourages believers to embrace a "lamb-like" approach in the face of adversity, mirroring Jesus's actions rather than the world's natural inclination towards retaliation.
Understanding Psalm 69
Psalm 69 is identified as a psalm of lament, attributed to David, where he cries out due to persecution arising from his devotion to God. The psalm details his suffering at the hands of his enemies and includes a significant portion where he expresses anger and calls for justice, even imprecations or curses, upon those who oppose him. Notably, Psalm 69 is one of the most frequently quoted psalms in the New Testament, appearing throughout the gospel accounts and the book of Acts. These New Testament references highlight its prophetic significance in relation to the life and suffering of Jesus.
Psalm 69 and the Life of Jesus
The Gospel of John, in particular, makes three specific references to Psalm 69 in its account of Jesus's ministry. The first instance is in John 2:14-17, where Jesus cleanses the temple by driving out merchants and overturning tables. The disciples remember the scripture, "My zeal for your house will consume me" (Psalm 69:9), recognizing Jesus's passionate devotion to God's house. However, the teaching emphasizes that while David's zeal was focused on the physical temple, Jesus's zeal was for building a greater, spiritual temple where God's Spirit would dwell among His people.
The second reference is found in John 15:25, where Jesus states, "They hated me without a reason." This echoes Psalm 69:4. In this context, Jesus is preparing his followers for the hatred they will face because of their association with him, reminding them that the world's animosity towards them is a continuation of the hatred directed at him. This highlights a key aspect of following Jesus: aligning oneself with a kingdom that is not of this world often leads to opposition from those who prioritize earthly kingdoms.
The final and perhaps most crucial reference to Psalm 69 in John occurs during the crucifixion in John 19:28, where Jesus says, "I am thirsty." This fulfills Psalm 69:21, which speaks of the psalmist being given vinegar (sour wine) to drink. The teaching draws a stark contrast between David's response in Psalm 69 after receiving the vinegar and Jesus's response on the cross. David, after drinking the vinegar, unleashes a series of intense curses and desires for vengeance upon his enemies, praying for their utter destruction and exclusion from God's favor. However, Jesus, in the synoptic gospels (Matthew, Mark, and Luke), responds to his tormentors with the words, "Father, forgive them, for they know not what they do."
The Inverted Kingdom: Vinegar and the Lamb
This contrast is central to the teaching's message. While Psalm 69 might seem to predict a vengeful Messiah, the gospel writers present Jesus as fulfilling it in an inverted way. Instead of enacting the curses described by David, Jesus takes the curse upon himself for his enemies. This demonstrates the fundamental difference between the kingdoms of this world, which operate on principles of power, force, and retaliation, and the kingdom of God, which is characterized by love, forgiveness, and selfless sacrifice.
The speaker introduces the concept of "Vinegar and the Lamb" to encapsulate this difference. The world teaches us to respond to aggression with greater aggression, to seek retribution and ensure our enemies suffer for their actions. This is likened to the behavior of the "beasts" described in Daniel's vision (Daniel 7), representing kingdoms that operate on self-interest and oppression. Even historical examples like the Maccabees (Hasmoneans) illustrate this pattern, where victory through worldly means eventually led to greater corruption.
In contrast, Jesus, the "Son of Man" from Daniel's prophecy, confronts the "beast" not by overpowering it with force, but by allowing it to exert its power upon him, ultimately defeating it through his death and resurrection. This "backwards waging of war" is the example Jesus leaves for his followers. The Apostle Peter echoes this in 1 Peter 2:21, stating that believers are called to follow Christ's example in suffering. Paul also encourages imitation of his own life as he imitates Christ (1 Corinthians 11:1-2). His refusal to retaliate against Roman authorities and his ultimate martyrdom demonstrate this principle of choosing the way of the Lamb over worldly power.
Living as Lambs in a World of Jackals
The teaching challenges believers to examine their own responses to conflict and persecution. Are they choosing to live like "violent beasts in lamb's clothing," or are they genuinely embodying the selfless love and forgiveness of Jesus? The battle for Christians is not ultimately against flesh and blood, but against sin, darkness, and death, the very things that enslave their enemies. Therefore, the call is to be ambassadors of Jesus, demonstrating a better way to live, a way that rises above oppression through the power of the Spirit.
Revelation chapter 5 provides a powerful image of Jesus not as a conquering lion in the initial vision, but as a "little lamb as if it had been slain," who is worthy to receive power and glory. This imagery underscores that God's strength is made manifest through weakness in the upside-down kingdom of heaven.
Application for Everyday Life
Respond to insults and offenses with gentleness and forgiveness, remembering Jesus's prayer on the cross rather than David's curses.
Bear with the failings of others, especially fellow believers, following the example of Christ who did not please himself but endured insults.
Prioritize the needs of others before your own, reflecting Jesus's selfless sacrifice.
Recognize that your enemies are often enslaved by the same forces of sin and darkness that you have been freed from, fostering compassion rather than hatred.
Be an example of a different way of life to the world, demonstrating the power of love, mercy, and self-sacrifice.
Do not seek vengeance or retribution, trusting in God's justice and the ultimate victory won by Jesus on the cross.
Pray for your enemies, following Jesus's example of forgiveness.
Embrace suffering and persecution as opportunities to model Christ, understanding that this is part of the calling for believers.
Check your attitude in the face of conflict, ensuring it aligns with the character of the Lamb rather than the ways of the world.
Live without fear of the future, present, or past, knowing that victory over evil and death has already been secured by Jesus.
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Ultimately, the teaching encourages believers to pray Psalm 69 not with a desire for their enemies' destruction, but with a heart of frustration, repentance, and passion, recognizing that Jesus has already died for those they might consider their enemies. The goal is to be equipped by the Holy Spirit to live out a lamb-like life, reflecting the strength found in gentleness and the power of mercy in a world that often chooses violence and hatred.
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Are You Cursed? What Yeshua Says

Are You Cursed? What Yeshua Says
The Parable of the Pharisee and the Tax Collector
In a teaching delivered at Founded in Truth Fellowship, Matthew Vander Els explored the profound implications of a well-known parable told by Yeshua (Jesus) in Luke chapter 18, verses 9 through 14. This parable contrasts the prayers of a Pharisee, a highly respected religious leader, and a tax collector, a figure widely despised in their society.
Yeshua told this parable to people who were confident in their own righteousness and looked down on others. The Pharisee stood by himself and prayed, thanking God that he was not like other people, specifically mentioning extortioners, the unjust, adulterers, and even the tax collector standing nearby. He boasted about his religious practices, stating that he fasted twice a week and gave tithes on everything he earned. According to the Mishnah, fasting twice a week was a practice of the exceptionally pious. Tithing was also expected of devoted followers of God. From an outward perspective, the Pharisee appeared to be a model of religious observance.
In stark contrast, the tax collector stood at a distance, unable even to lift his eyes to heaven. He beat his breast in remorse and prayed, "God, be merciful to me, a sinner." Yeshua then declared that this tax collector, not the seemingly righteous Pharisee, went home justified before God. He concluded with the principle: "For everyone who exalts himself will be humbled, but everyone who humbles himself will be exalted."
This declaration would have been shocking to Yeshua's audience. The Pharisee represented the epitome of religious devotion in their eyes, while the tax collector was seen as the lowest of the low, often associated with corruption and collaboration with the Roman oppressors. Yet, Yeshua overturned these societal and religious expectations, highlighting that true righteousness in God's eyes is not merely about outward observance but about the condition of the heart – humility, repentance, and a recognition of one's need for God's mercy.
Beyond Outward Righteousness: The Heart's Condition
The speaker emphasized that the Pharisee's error was not in his obedience to the Torah, but in his self-righteousness and disdain for others. He believed his good deeds were a means to please God and thanked God that he was not like those he considered far from God. This attitude revealed a lack of love, which is a fundamental commandment. Even fulfilling 99% of the religious requirements is insufficient if the heart is not aligned with love and humility.
The teaching drew a parallel to the morning prayers in Orthodox Judaism, known as the Blessings of the Dawns. Some of these blessings express thanks for not being a Gentile, a slave, or a woman. While these prayers have historical context and have been modified in more progressive Jewish communities, the speaker used them to illustrate the danger of thanking God for one's perceived superiority over others. This echoes the Pharisee's prayer, highlighting a potential for self-congratulatory piety that misses the essence of a relationship with God.
The core message is that God looks at the heart. Outward signs of religiosity, traditions, and even keeping the commandments are not enough for true spiritual standing. As stated in Matthew 5:8, "Blessed are the pure in heart, for they will see God." The tax collector, despite his sinful life, demonstrated a pure heart in his humility and genuine remorse, leading to his justification before God.
The Inclusion of the "Cursed": The Canaanite Woman
To further illustrate God's inclusive love, the teaching delved into the story of Yeshua's encounter with a Canaanite woman in the region of Tyre and Sidon, as recorded in Matthew 15. This story is also found in Mark chapter 7, where the woman is identified as Syrophoenician, of Greek origin with Phoenician ancestry. However, Matthew specifically calls her a Canaanite woman.
The Canaanites were the original inhabitants of the land of Canaan, often depicted in the Old Testament as exceedingly wicked. They were considered cursed, tracing back to the story of Noah and his son Ham in Genesis chapter 9. Noah cursed Ham's lineage, particularly his son Canaan, which had lasting implications in the narrative of the Old Testament, often portraying conflict between Israel and the Canaanites and Sidonites.
Given this historical and religious context, Yeshua's interaction with a Canaanite woman is particularly significant. When she cried out to him for mercy for her demon-possessed daughter, calling him "Lord, Son of David," Yeshua initially did not respond. His disciples urged him to send her away as she was bothering them. Yeshua then stated that he was sent only to the lost sheep of the house of Israel. When the woman persisted and bowed before him, asking for help, Yeshua responded with a seemingly harsh analogy: "It is not good to take the children's bread and throw it to the dogs."
Despite this, the woman displayed remarkable faith and quick wit, replying, "Yes, Lord; but even the dogs feed on the crumbs which fall from their masters' table." Impressed by her faith, Yeshua declared, "Woman, your faith is great; it shall be done for you as you wish," and her daughter was healed instantly.
A New Creation and the End of Curses
The teaching emphasized that Yeshua came to bring a new creation, a new way of living that transcends old divisions and prejudices. This new reality is not based on outward identities or past curses but on faith and the condition of the heart. Just as Yeshua declared that it would be more bearable for Tyre and Sidon on the day of judgment than for the Judean cities that rejected him, he demonstrated that those considered outsiders could possess greater faith and be closer to God than those who were religiously privileged but lacked genuine humility and love.
The speaker warned against the tendency to become the Pharisee in our own lives by judging others and feeling superior based on our own perceived righteousness or religious affiliations. The moment we thank God that we are not like someone else, we risk falling into the same trap of self-exaltation that Yeshua condemned.
Through Yeshua, the power of curses is broken. What matters is pouring out our hearts to God with humility and repentance, recognizing our need for His mercy. God's love and grace are available to all, regardless of their background or past. The story of the Canaanite woman illustrates that even those historically deemed cursed and outside of God's favor can be made right through faith in Yeshua.
Application for Everyday Life
Examine your own heart: Regularly assess your attitudes towards others, especially those you might consider different or "less worthy."
Practice humility: Recognize that all people are in need of God's grace and avoid any sense of spiritual superiority.
Extend love and compassion: Follow the fundamental commandment to love God and love your neighbor, regardless of their background or perceived status.
Avoid judgmental attitudes: Be cautious of judging others based on outward appearances or pasts, remembering that God looks at the heart.
Embrace inclusivity: Recognize that God's love extends to all people, and strive to reflect that inclusivity in your own interactions.
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The Savior of Psalms

The Savior of Psalms
Introduction
Matthew Vander Els from Founded in Truth Fellowship presents a teaching that delves into the Book of Psalms, offering a perspective beyond individual songs and poems. He posits that the Psalms, when understood collectively, form an intentional narrative that chronicles Israel's history, highlights the kingship of David, and ultimately points forward to the Messianic hope embodied by Yeshua (Jesus). This teaching emphasizes the profound connection between the Old Testament Psalms and the New Testament's portrayal of Jesus as the promised Davidic King and the fulfillment of God's salvational promises.
The Narrative of Psalms
Vander Els explains that historical consensus suggests the Book of Psalms was compiled and edited around or after the Babylonian exile. The individuals who preserved these ancient hymns and prayers, likely used in temple services, intentionally organized them to convey a story to the post-exilic Israel. This organization divides the Psalms into five books, a structure mirroring the five books of the Torah (Pentateuch), suggesting a deliberate parallel between Israel's foundational story and the prayer book of the nation.
Within these five books, the teaching highlights the significance of the Davidic collections – groupings of psalms attributed to or in honor of King David. Following these collections reveals a narrative arc. The first book and the initial Davidic collection revolve around David's enthronement as king, with expectations of him as God's son and mediator. However, the second grouping of Davidic Psalms in Book Two shifts focus to David's broken kingship and his struggles, exemplified by his transgression with Bathsheba in Psalm 51. This section concludes with Psalm 72, which, despite being the last psalm explicitly attributed to David, speaks of a kingship that will be passed on, hinting at a future, greater king.
The third grouping of Davidic Psalms, implied in the transition after Psalm 72, looks towards a new, better kingship. The fourth grouping re-imagines the kingship, portraying a renewed David who is afflicted but ultimately transformed, embodying the heart of a messianic king characterized by love and justice. Psalm 108, which will be discussed in more detail, falls within this section. The fifth and final grouping of Davidic Psalms moves towards the realization of an ideal social community marked by God's justice, peace, and praise, culminating in Psalm 145 where the messianic king seemingly hands the kingdom back to Yahweh.
This overall structure suggests that the Book of Psalms is not a random assortment but a carefully crafted narrative intended to provide hope and understanding to a post-exilic Israel that still felt the weight of their past and the absence of God's complete promises. The Psalms acknowledge the struggles and laments of God's people while also offering praise and hope, reflecting the tension of their lived reality.
The New Testament and Psalms
A central argument of this teaching is the New Testament authors' extensive use of the Psalms to demonstrate that Yeshua is the promised Messiah and the fulfillment of the Davidic kingship. The New Testament contains over a hundred references to Psalms, with almost every author drawing from its message when speaking about Jesus. Even the opening lines of Matthew's Gospel connect to the Psalms, and Luke's Gospel is particularly saturated with references, even in the accounts of Jesus' birth. Satan himself quotes Psalm 91 during the temptation of Jesus.
The speaker emphasizes that the New Testament authors didn't solely rely on the prophetic books like Isaiah and Jeremiah to prove Jesus' messianic identity; they saw the Psalms as profoundly satisfying this conclusion. This might seem surprising initially, as the direct connection between some psalms and the New Testament interpretation might not always be immediately obvious.
Focus on Psalms 105-108
The teaching specifically highlights the significance of Psalms 105, 106, 107, and 108 in Luke's infancy narrative (Luke 1-3). Luke strategically weaves in allusions and inferences to these psalms in the songs proclaimed by Mary, Zechariah, and Simeon at the beginning of Jesus' life.
Psalm 105 tells the story of God's saving actions towards the patriarchs and the Exodus in a positive light.
Psalm 106 retells the same history but focuses on Israel's repeated rebellion against God despite His acts of salvation, spanning from the Exodus to the Babylonian exile.
Psalm 107 serves as a thanksgiving to God for redeeming His people from exile, acting as a response to the preceding two psalms.
Psalm 108 is presented as an appeal for God's triumphant victory to be manifested over their enemies and a testament to a future salvation that will extend to all nations.
Psalm 108 as a Messianic Psalm
Psalm 108 holds particular significance as it is a composite psalm, formed by combining sections from Psalm 57:7-11 and Psalm 60:5-12. Both Psalm 57 and Psalm 60 have superscriptions that indicate times of struggle and difficulty in David's life. However, the author of Psalm 108 intentionally removed the negative sections of lament, anxiety, and doubt from these earlier psalms and combined their more hopeful and positive conclusions.
The speaker suggests that Psalm 108, written after the exile, should not be seen as reflecting the earthly David's immediate circumstances but rather as a prayer of triumph and victory through the lens of the future, messianic David. Following the idea that psalms after Psalm 72 speaking of David refer to this archetypal, messianic figure, Psalm 108 becomes a victory cry for a generation that has turned away from their "stony hearts" and the "Babylon" of their own sin, looking towards the hope found in the coming kingdom of God through Yeshua.
Application for Everyday Life
Recognize the overarching story of the Bible: Understand that the Old Testament, including the Psalms, is not just a collection of isolated events or sayings but a narrative that leads to the person and work of Jesus Christ.
Engage with the Psalms as more than individual prayers: Consider the historical context and the intended flow of the Book of Psalms to gain a deeper understanding of God's relationship with humanity and His promises.
Find comfort and hope in times of struggle: The Psalms acknowledge the reality of lament and doubt, offering a voice to our own difficult experiences while simultaneously pointing towards God's faithfulness and ultimate redemption.
Pray with steadfast faith: Like the composite Psalm 108, we can focus on God's promises and express unwavering trust in His power and love, even when facing daunting circumstances.
Understand Jesus as the fulfillment of messianic hope: Recognize that the New Testament authors used the Psalms extensively to demonstrate that Jesus is the promised Davidic King who brings salvation to Israel and the nations.
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References
Psalm 22
Psalm 108
Luke 1
Acts 1
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Why Have You Forsaken Me? - Praying Psalm 22

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