How Blessed - Part 1 (Israel)

"How blessed is/are ...!" This interjection occurs in twenty-two verses in Psalms, referring to happiness or blessedness. Another word commonly indicating blessing means "to kneel, praise, or salute." Most often used of people toward God,  inexplicably God also uses it of His actions toward people.

Among the various reasons for God's blessing, God reserves special blessing for Israel. Perhaps none of my readers fit this category, but even the study of God's blessing of Israel is insightful.

"Blessed is the nation whose God is the LORD, the people whom He has chosen for His inheritance" (Psalm 33:12). The verse refers primarily to Israel as a national entity. God's unique blessing of Israel has little to do with them and much to do with God. Israel is blessed because the LORD is their God.

Blessing does not come to nations because Allah is their god or Buddha or idols, but only when Jehovah is their God. There is no other nation in history for whom this is more true than for Israel; their foundation, history, development, and future hinge on this relationship. The blessing comes because of the relationship established by God when He formed that nation. Blessing increased when they actually followed God, but God's blessing was somewhat independent of their faithfulness.

The second part of the verse reveals the reason for the independent aspect of God's blessing. Israel didn't choose God; He chose them. Ultimately, no nation or individual deserves God's blessing. The blessing comes because of who God is.

"How blessed are the people who are so situated; how blessed are the people whose God is the LORD!" (144:15). David refers to Israel's potential blessed situation, describing strong young people, abundant produce, plentiful flocks, and peaceful streets. The reason for the blessing is simply because the LORD is their God. They are God's people, chosen by Him, having a relationship established by Him. God's blessing, revealed in David's descriptions, is real and meaningful. When God blesses, He really does. Not claiming such blessings as current reality or foregone expectations, David is actually praying for them to happen. Logically, then, some blessing could come because people pray for it.

"Save Your people and bless Your inheritance; be their shepherd also, and carry them forever" (28:9). David again prays for God's blessing on Israel, again because they are God's inheritance. While no specific blessings are mentioned, David prays for God to be their shepherd and carry them forever. It would indeed be a blessing to have God's tender and thorough care, meeting every need, helping the weak, and taking the responsibility to care for them always.

"The LORD will give strength to His people; the LORD will bless His people with peace" (29:11). This psalm about God's voice repeatedly refers to David's kingdom. It also declares God to be the eternal king; as such, He does the actions of this verse, giving the blessings of strength and peace. Strength probably refers to social and political strength, indicating dominance that demands notice and respect as a nation. Peace likely refers both to quietness and contentment within the country as well as tranquility in relation to other countries. Both these blessings are stated as future fact; the LORD will do them. Israel has had a measure of these throughout their history, but there is also an aspect to which they are still waiting, especially for the peace.

"For those blessed by Him will inherit the land, but those cursed by Him will be cut off" (37:22). While certainly applicable to any of God's people, the references to inheriting the land create a strong link to Israel, who was the original audience. The verse presents a contrast between those who are blessed and those who are cursed. The difference is between the righteous and the wicked, a contrast highlighted frequently in the psalm. Basically, the righteous receive God's blessing, but the wicked are cursed by Him.

The results are a stark contrast. The blessed ones will inherit the land, seeing the fulfillment of promises and receiving the inheritance intended for them. The cursed will be cut off and destroyed; they will die without seeing the blessing. Even within Israel, this distinction was possible. Overall, the nation was under His blessing. Individually, even wicked people would experience some of the corporate effect of blessing, but would forfeit a measure of personal blessing if they did not follow Jehovah faithfully.

"The LORD has been mindful of us; He will bless us; He will bless the house of Israel; He will bless the house of Aaron" (115:12). The house of Israel and Aaron (see also vs. 9-10) is the recipient of this blessing. While the blessing is apparently independent of Israel's action, Israel is called on to trust and fear the LORD. The power behind the blessing is the one true God. The psalm describes false gods - powerless, not able to speak, not able to see, not able to hear, not able to smell, not able to feel, not able to walk, not able to make noise. All who trust in such gods will not receive blessing. Unlike gods who can't perceive their followers, God does see and act. He is mindful of His children, and when He remembers them, He blesses them.

"The LORD bless you from Zion, and may you see the prosperity of Jerusalem all the days of your life" (128:5). This psalm reveals three specific blessings for Israel: consistent prosperity of the homeland, personal longevity of life, and national peace. With the blessing emanating from Zion, where Christ will rule during the millennium, this likely refers to the blessing of the millennial reign. There remains yet future blessing for these people who are so special to God.

These verses, while focusing on Israel, reveal that God's blessing is undeserved, that true blessing comes only from the Almighty God, that it is especially reserved for the righteous, and that it can be the result of answered prayer.

Beneficial Suffering

In recent years, the "health and wealth" gospel has suggested that everything will be wonderful and prosperous for those who follow God. Historically, there has always been a segment of Christianity which has thought Christians should not suffer. Even in the ancient book of Job this idea existed: "Remember now, who ever perished being innocent? Or where were the upright destroyed? According to what I have seen, those who plow iniquity and those who sow trouble harvest it" (Job 4:7-8). Is it ever God's desire for His children to suffer?

Absolutely yes. First Peter 3:17 states, "For it is better, if God should will it so, that you suffer for doing what is right rather than for doing what is wrong." "Those who suffer according to the will of God" (I Peter 4:19). Sometimes God does will for His children to suffer. The suffering is in His mind and is something that He intends should happen by His resolve and determination. God desires the suffering and to an extent even takes delight in it - not in the suffering itself, but in the divinely designed results.

Just as a note, it is never God's desire that His children should suffer for doing what is wrong. His justice does require punishment for wrong-doing, but God never wants His children to do the wrong acts that bring such justice. That is, God might approve that a Christian would go to jail for killing someone, but He does not want the murder to take place. When someone suffers the just results of his evil acts, there is nothing good in that.

When a Christian suffers for doing what is right, however, that is a different story. There are times when believers are living with the intention and desire to follow God. In the midst of that righteous (not perfect) living, they end up suffering. This is the suffering that can be according to the will of God. Peter reveals why by setting up a contrast between the two kinds of suffering. His summary statement is that suffering for doing what is right is better than suffering for what is wrong.

That word better is both a positive word and a comparative word. In its positive aspect, the word refers to something being useful, serviceable, and advantageous. In its comparative sense, it means that suffering for doing good is useful and advantageous to a degree beyond what could happen in suffering for doing evil. In both cases, the result (suffering) is the same. The difference or advantage is evidenced in the benefits that come from suffering for what is right. There are no benefits in suffering for what is wrong. That kind of suffering ends up simply being sad and disappointing, empty and worthless. It accomplishes nothing good.

This is not true of suffering for doing what is good. This type of suffering has tremendous benefit. From my study of the epistle of First Peter, I suggest this theme: living in suffering in a way that makes an impact for God. Peter makes it clear that there is a way to suffer that has great benefit, and he shares those benefits throughout the book. None of these benefits happen when the suffering is due to wrong-doing, but all of them happen when the suffering is for doing what is right.

Suffering proves and confirms your precious faith. "The proof of your faith" (1:7). "For your testing" (4:12).

God will be praised, glorified, and honored. "May be found to result in praise and glory and honor at the revelation of Jesus Christ" (1:7). "The Gentiles ... glorify God in the day of visitation" (2:12).  "You may rejoice with exultation" (4:13) "Glorify God" (4:16).

Your reputation is upheld. "Because of your good deeds, as they observe them" (2:12). "You may silence the ignorance of foolish men" (2:15). "Those who revile your good behavior in Christ will be put to shame" (3:16).

You can follow your conscience in living as God expects. "For the sake of conscience toward God" (2:19). "And keep a good conscience" (3:16).

You please God. "For this finds favor. ... This finds favor with God" (2:19-20).

You imitate and reflect Christ. "Leaving you an example for you to follow in His steps" (2:21). "You share the sufferings of Christ" (4:13).

You have a part in the salvation of others and opportunity to share your faith. "They may be won without a word by the behavior of their wives" (3:1). "Always being ready to make a defense to everyone who asks you to give an account for the hope that is in you" (3:15).

You receive God's blessing. "That you might inherit a blessing" (3:9). "You are blessed" (3:14). "You are blessed" (4:14). Christ likewise received the Father's blessing (1:11; 5:1).

You will be sanctified and refocused. "He who has suffered in the flesh has ceased from sin, so as to live the rest of the time in the flesh no longer for the lusts of men, but for the will of God" (4:1-2).

The Spirit of God rests on you. "The Spirit of glory and of God rests on you" (4:14).

You learn to trust God. "Shall entrust their souls to a faithful Creator" (4:19).

You will be strengthened in God. "The God of all grace ... will Himself perfect, confirm, strengthen and establish you" (5:10).

There are definitely advantages to suffering when that suffering is for what is right. This epistle teaches that the right kind of living in the midst of suffering makes a difference. Due to the numerous advantages, it is no wonder that God sometimes wills suffering to happen. There is much good that God wants to do in and through His children when they suffer. It is abundantly evident from the references above that God does not waste suffering. Suffering has purpose, and through God's intervention, suffering accomplishes much that is of eternal and lasting value. Suffering is never easy, but it is truly beneficial.

In the Garden

My mother sang this hymn by Charles Miles often, and it became a childhood favorite of mine. As I have grown older, I still like the hymn, and after I studied Song of Solomon, I felt like I understood it better.

I come to the garden alone,

While the dew is still on the roses,
And the voice I hear falling on my ear
The Son of God discloses.

He speaks, and the sound of His voice

Is so sweet the birds hush their singing,
And the melody that He gave to me
Within my heart is ringing.

And He walks with me, and He talks with me,

And He tells me I am His own;
And the joy we share as we tarry there,
None other has ever known.

In the first two stanzas and chorus displayed above, the narrator speaks of the sweetness of time spent with God in the garden. In that early morning quiet, they enjoy a special time between just the two of them. They fellowship together, and it seems that nothing can compare with the precious sound of the Savior's voice and the assurances of His love.

In Song of Solomon, the garden is a special place where the king and his beloved wife go to share especially sweet and personal times. This special picture begins in their betrothal stage, when the king excitedly describes the beauties of the spring and invites her to come with him to observe. (2:10-13). When the king later describes the ecstasies of intimacy with her, he compares her to a private and fragrant garden that he enjoys (4:12-15). She responds with an open invitation for him to enjoy this garden (4:16). When later there is a rift in their relationship, the bride desperately seeks her husband. She wanders aimlessly through the city, and then she remembers that the place she will find him is the garden (6:2). There the two are reconciled and again spend special time together. The gardens are both a symbol of their love and a habitual trysting place (7:12).

This picture from Song of Solomon fit very well into my understanding of the hymn. I even noted the line from the hymn, "and He tells me I am His own," and linked that to the repeated realization of the king's love for his bride. "I am my beloved's and my beloved is mine" (6:3, variations in 2:16 and 7:10).

We know what it is like to have those special times with God. Sometimes they happen during times of intense struggle and difficult testing. When we have special communion with God during those times, we can have an inexplicable joy and even an illogical radiance on our faces, all due to the pleasure of that time with God. As the hymn-writer stated, it is so special that it seems like no one else could possibly understand. Surely no one else could know what it is like to have God personally minister in such a way.

This is how I understood the hymn, but I struggled with the final stanza.

I'd stay in the garden with Him,

Though the night around me be falling,
But He bids me go; through the voice of woe
His voice to me is calling.

It troubled me to present the idea that God would have me leave when I want to stay. When would He ever ask me to leave? There is a phrase in Song of Solomon that denies this could happen. "Do not arouse or awaken my love until she pleases" (8:4, variations in 2:7 and 3:5). This repeated phrase comes at times when the bride has chosen to be close to the king, and he has responded by urging that no one disturb them. He does not want the time to end, and as long as she is willing to stay, he is desirous of her continued presence. I reconciled my conflict by acknowledging the general concept behind the stanza - that if my time with God ever had to end, it would be with sadness.

As I prepared to write this blog, intending to focus on the sweet fellowship that is possible and on the truth that, in fact, God would never send us away, I looked up the hymn text and found the story that accompanied its writing.

As it turns out, I was completely wrong. Although there are a number of hymns that draw from Song of Solomon, this one does not. The hymn-writer was inspired by reading John 20 about the encounter in the garden between Mary Magdalene and the resurrected Savior. She did go to the garden (tomb) early in the morning (v. 1) and then ran to tell the disciples that the stone was moved. Peter and John accompanied her to the empty tomb; when they left, Mary remained (vs. 10-11). Mary was distraught, weeping and inconsolable, not understanding what had happened. First angels spoke to her, and then the Savior Himself (vs. 15-16). This would indeed have been a wonderful, special experience for Mary to have this unique time with Jesus, something that no one else shared.

This encounter calmed and comforted Mary, but as the third stanza of the hymn recounts, this special time did have to end. "Jesus said to her, 'Stop clinging to Me, for I have not yet ascended to the Father' " (v. 17). I believe the hymn-writer takes some liberties regarding the duration, activities, and timing of this encounter, but it is true that Jesus had to separate from Mary temporarily.

I prefer my interpretation based on Song of Solomon; it invites application to all Christians rather than focusing on one slice of the Resurrection story. Truthfully, though, God's love is expressed in both stories. He wants to have special times with us, and He wants to comfort us in our times of pain. There is indeed a distinct pleasure found in enjoying the love and presence of God.

Awkward Career Choices

Career choices, usually directed by one's college major, can seem unfulfilling or puzzling after a decade or two. Sometimes in retrospect, the college major one pursued seems now a little awkward. For example, my first major, Youth Ministries, now seems rather impractical for a lady.

Other friends have reached similar conclusions, as the exciting majors they chose didn't turn out to be very practical. Sometimes a new field of study drew interested students in larger numbers than the work force required. Some majors were actually impractical for Christians, unless a unique ministry situation materialized. Sometimes a talent should have been developed on the side, while majoring in something more practical. Some students have steadfastly completed their degrees, knowing even before they graduated that they would never enter that career.

There are many reasons why young people choose majors that they end up doubting or even regretting years down the road; the simplest is that they were young. Youth carries limitations. Some young people, in their limited awareness of possibilities, simply chose a career they knew about. Others were caught up in the excitement or appeal of a particular field. They may have made their choice based on a burden to serve God in a special way, but didn't know the best way to prepare, or perhaps made their focus too narrow. Still others devoted their studies to an area of talent or interest rather than a career.

Certainly, there are young people who chose wrong majors because their hearts were not in tune with God's values and because they were not seeking God's guidance. They may have been motivated by money, popularity, or prestige. But what about those who wanted to follow God's will, who wanted to serve God, and who prayed about their decision? They truly believed they were studying what God wanted them to study. Did they make wrong choices?

I don't believe such situations should be considered mistakes.  If those young people acted in what they believed was sincere obedience, using the maturity they possessed at the time, then they did the right thing. God is sovereign and powerful enough to use that preparation and obedience within His plan. "Awkward" majors often contribute to an area of ministry within the church or as a means of relating to unsaved people. Sometimes they simply develop character and discipline while God builds the person's maturity.

In fact, I believe a significant reason for the choosing of awkward majors is simply that one's devotion to God was still developing. The doubting of twenty years later stems from spiritual growth and increased passion for God over what the person had as a college student. With a heart more closely drawn to God, the person can now more clearly see his gifts and potential avenues for serving God. His interests have changed along with his maturity. He might now long for full-time Christian service, something that his immaturely God-directed heart was not yet ready for.

A decision made with the current level of one's spiritual maturity and based in the sincere belief that one is obeying God's guidance is the right choice. Years down the road, as maturity grows, God can make adjustments. He can bring new opportunities and open new doors as the person continues to make decisions based on sincere belief that he is following God. Just as God has ways of maturing hearts and drawing people closer to Him, He also has ways of providing the opportunities for change of career if that is what He desires.

The Bible is filled with stories of men that God used greatly after He providentially changed their careers.

Noah's original occupation is not known, but God made him a shipwright, zookeeper, and preacher of righteousness.

Abraham started as a wealthy rancher, but his service to God was as a wanderer.

Joseph was a household servant and a prison supervisor before he became a government official.

Moses was a prince, then a shepherd, before he finally became a leader of men.

Gideon was a subsistence farmer who became a military leader.

David was a shepherd, a harpist, an armor bearer, a soldier, and an exile before God finally made him king.

Isaiah was a noble, Jeremiah was in a priestly family, Amos was a shepherd, and God converted them all into prophets.

Daniel was trained against his wishes for a job he would not have chosen, but God gave great opportunities to serve Him in his career as advisor to foreign kings.

Peter, James, and John were fishermen. Levi was a tax collector. God changed them into apostles.

Paul was an esteemed religious leader who God ordained as a traveling missionary.

Clearly, God does not have a strict formula that He follows arbitrarily with everyone. Practically every situation imaginable is included in the above examples. Many had secular jobs before going into full-time service, sometimes for many years (Moses). Others changed from one ministry to another (Jeremiah). Some remained in secular work (Joseph, Daniel). Abraham's position actually became less ideal. Noah transitioned into a combination ministry, which included completely new areas of secular work. Some went from one job to another for many years before finally landing in their greatest position (Joseph, David).

Young people, pray and seek God. Before making choices or changes, get counsel from your pastor and your parents. Listen to their cautions and concerns. Then don't fret about whether you made the right choice. God is most interested in your heart. He will use you if you are yielded to Him, and He will make adjustments as needed.

For those who are older, keep seeking and following God. If He wants to make a change, He will show you. If He wants you to continue where you are, whether it is what you prefer or not, He will give you the necessary grace and will use you there. Be sensitive to humbly follow God's leading, whether that means monotony, discomfort, adventure, or personal satisfaction.