Adult Christian Life: October- December 2021

By R.H. Boyd Publishing Corporation

Adult Christian Life is a best-selling quarterly study guide that is specially written for practical adult life experiences. These lessons provide clear, biblical interpretations and stimulating discussions for everyday living.

• Language: English
• Publisher: R.H. Boyd Publishing Corporation
• Release date: Aug 1, 2021
• ISBN: 9781681678795

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ONLY YOU

RESOURCES: New National Baptist Hymnal 21st Century Edition, Boyd’s Commentary for the Sunday School

KEY VERSE: 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. Psalm 100:3, KJV

Intro

What are the most joyous noises in contemporary society? Most persons would consider the coos of a baby to be filled with joy, or the shout of a crowd as they greet the home team, or to greet a superstar entertainer or athlete. Each one of these noises are released in the atmosphere signaling that a time of happiness is present. As much as these indicate joy they are incomparable to the sound we are to make to celebrate the Lord of all the earth.

It is not strange for celebrities, rulers, or heads of state to be greeted with great fanfare, shouting, and hand clapping. These persons are greeted as such because they are understood to be worthy of a big fuss. This psalm reminds those who would read it that God is worthy of great fanfare and even noise. In God’s presence there should be joyfulness, gladness, and song. Despite the thought that praise does not require noise and can be done internally, Psalm 100 teaches that praise cannot be divorced from noise. It also reminds us that our noise may not be pretty but to make it nonetheless because each one of us owes God as our Creator, Elector, and Shepherd praise. When we come to His house we should come with a ready praise. Praise the Lord all of the earth!

Think About It

We have a tendency to think of worship as an internal act that is between God and an individual. We do not tend to think of worship as a declaratory act of evangelistic proclamation, yet it is. Psalms 93–100 make it clear that the beautiful worship of God in community is an act of declaration and proclamation that calls and invites others to join in praise of our King. How might we shift our thinking so that instead of regarding worship as an act by an individual, we think of it as something to be done in community?

1. Call to Praise (Psalm 100:1–3)

Know It

The first three verses of this psalm are a part of the standard formation of an invitation to praise. This helps to categorize this psalm as a song of praise. Given the form by which we encounter the psalms it is easy to forget that they are composed as songs. Songs are to be sung not simply read quietly in personal devotion. Thus there should be no surprise when the psalm invites all to sing in God’s presence. As simple as it sounds to sing songs, some persons are of the opinion that praise is something that can be done without voice of strength, gladness, and force. Praise cannot be done without moving one’s lips and raising one’s voice, except in cases when it is not possible to do so. In those instances, it is appropriate to do as the old song, If I can’t say a word, I’ll just wave my hand.

It is interesting that the first four verses are called an invitation to praise when all of the predicate verbs used are imperatives. From a structural perspective this means that whereas we are invited to praise, latent in the invitation is a command. Roughly this means that all who and that are a part of the earth are to praise God. The command/invitation is not just directed to human beings but to the entire earth and everything that is on, beneath, or above its surface. Specifically, Israel is to praise the Lord as those who are selected by God for this very purpose.

As this psalm points to the essential nature of praise, it teaches that this is so because of God’s relationship with creation and Israel. Those who praise Him are those who are made by Him. This psalm is a potent reminder that all who are in the earth are made by God and as such are to praise Him. However, as all are commanded to praise, it also emphasizes that we are all of one blood. God made what He made and everything can trace its roots back to the craftsmanship of God. Whereas everything is made by God, only human beings possess the imago dei. Only humans are made in the image and likeness of God. Being created in God’s image is a central tenet of biblical faith that orients itself around God’s magnificent power. It is understood that all people are made in His image and should praise Him as a result.

Consider the following parable from Jewish folklore: Once there was a rabbi on his way home from studying the Torah. On his way he met an exceedingly ugly man who greeted the rabbi. ‘Peace, be upon you rabbi.’ The rabbi did not return his greeting, he said to the ugly man, ‘Raca! How ugly you are! Is everyone from your town as ugly as you are?’ The man replied, ‘I do not know, but go and tell the craftsman who made me, How ugly is the vessel which you have made.’ When the rabbi realized he had sinned, he got off of his animal and said, ‘I submit myself to you, forgive me!’ (Young, 9) This parable demonstrates that all are made in His image even those that are deemed ugly or are not as desirable as even the rabbis acknowledge.

Beyond the recognition of Yahweh as the Lord of all the earth, this psalm points to Israel’s celebration of election as His chosen nation. Israel, as the descendants of Abraham, were recipients of the promise given to him. In this was great provision and protection but also responsibility to be those who helped to make His name great. Most certainly this occurred because other peoples heard of the wonders that He performed but should also happen because the people made sure to recount His miracles. It is no small miracle that God called forth Israel out of Egypt and delivered them across the Red Sea and through the Sinai wilderness. God expects that His people would not forget His activity because He does not. The expectation of this psalm is that His people would remember through praise, by coming into His presence with singing. Only the One who has called them forth from the nothingness of Egyptian slavery is due joyful noise for their election as sheep of His pasture. Those who were without became those who were with their Maker. In like manner we praise out of a need to return to God that which belongs to our Creator and Elector.

The final line of verse 3 is a reference to God as the Good Shepherd. Not only are His people created by Him, they are also protected and provided for by their Shepherd. This imagery was potent in an agrarian society that was not only based in farming but also a pastoral lifestyle. It is important to keep in mind that Israel’s patriarchs were shepherds as well her greatest king, David. The image of the sheep and shepherd was one that was not only readily available but one that would be easily deciphered by those in the land. As they sang, the lyrics were natural and understood. God cared for them like a shepherd cares for his sheep. God is not just faithful and loving but also a protector and our provider. He does these faithfully and in love. God is Creator, Elector, and Shepherd in these roles He is responsible for making, forming, protecting, and providing for His people. Each one of these roles reveals another aspect of the divine character and affirms the invitation to praise.

2. Reason for Praise (Psalm 100:4–5)

As in the first call to praise in verses 1–2, this summons uses three verbs to exhort all people to worship the Lord. In the Mosaic law, foreigners were excluded from the inner temple courts, but in Psalm 100, the whole earth is invited to enter the gates of the Lord. Once again the emphasis is based in the deity’s role as Creator. This psalm rests on the sovereignty of God, not unlike Psalm 24, "The earth is the Lord’s and all that is in it, the world,