How to Pray Heartfelt Laments with Hope

The psalms of lament teach us how to pray with hope when we’re grieving, hurting, attacked, or afraid. Laments are prayer requests asking for deliverance from trouble. They describe things that have gone wrong and ask for them to be made right.

The book of psalms has more laments than any other type of psalm. It’s no wonder, since Jesus said, “In this world you will have tribulation” (John 16:33).

Laments typically have five parts. The order of the middle three parts varies, and parts often repeat in longer psalms. Still, the pattern persists and including each part in your prayers will help you pray with hope

So let’s examine the five parts in a short lament: Psalm 5. It’s a great example of how to pray laments in our own difficult times.

Psalm 5’s Background

David wrote Psalm 5 during a time when he was being attacked by wicked evildoers who spread lies about him.

The inscription reads, “To the choirmaster.” David created the temple choirs after he was crowned king, so he submitted the psalm while he was king. We don’t know whether he wrote the psalm before or during the monarchy. Either way, he gave it to the choirmaster so others could use it when praying over their own hardships.

Here are the five parts.

1) Address God with an Introductory Cry (vv. 1-6)

Laments usually begin by addressing God and crying out to him for help. Here’s Psalm 5:1-3:

Give ear to my words, O Lord; 
 	consider my groaning. 
Give attention to the sound of my cry, 
 	my King and my God, 
 	for to you do I pray. 
O Lord, in the morning you hear my voice; 
 	in the morning I prepare a sacrifice for you 
 	 	and watch.
Psalm 5:1–3

David addresses God as “Lord,” “my King,” and “my God.” These titles reflect God’s sovereignty and righteous rule. They also show David’s submission to him. He cries out for God to hear his prayer.

How to Begin Your Lament

Begin your lament by addressing God with titles that fit your situation. Use the titles David uses or try Father, Holy One, or Judge of all the earth. Ask him to hear and help you.

Optional: Give Reasons Why God Should Act (vv. 4-6)

Many laments describe God’s attributes as reasons why God should act. In this psalm, the reasons are part of the introductory cry. In other psalms, they’re attached elsewhere.

David isn’t trying to talk God into answering him. Rather, he’s reminding himself of why God would want to answer. That builds hope.

In Psalm 5:4-6, David lists God’s attributes and why they assure him God will want to act.

For you are not a God who delights in
               wickedness;
        evil may not dwell with you.
The boastful shall not stand before your
                  eyes;
        you hate all evildoers.
You destroy those who speak lies;
        the Lord abhors the bloodthirsty and
                deceitful man.
Psalm 5:4–6

Here, “hate” and “abhors” mean the Lord rejects evildoers. They’ll face judgment. “Bloodthirsty” means they’re either murderers or they’re falsely accusing David of something that deserves death. They “speak lies” and are “deceitful,” so they libel David. For example, Saul falsely accused David of treason when he sent his army to murder him.

Your Turn

Think of which attributes of God apply to your situation. Then pray about how you expect God will want to act based on those attributes. Notice how this increases hope that God will act on your prayer.

2) Confess Your Trust in God (vv. 7-8)

Praying over God’s attributes leads naturally to confessing trust. David’s confession of trust is in Psalm 5:7-8:

But I, through the abundance of your
.               steadfast love,
        will enter your house.
I will bow down toward your holy temple
        in the fear of you.
Lead me, O Lord, in your righteousness
        because of my enemies;
        make your way straight before me.
Psalm 5:7–8

(The Jerusalem temple had not been built in David’s day. “House” refers to the tabernacle, as in 2 Samuel 12:20. “Temple” refers to the building that was part of the sanctuary at Shilo, as in 1 Samuel 1:9; 3:3.)

David puts his trust in the Lord and asks him to lead him so that his foes have no more fodder for accusations. He says he’ll express his trust in public worship. Like David, we need God’s guidance when dealing with dishonest enemies.

Your Turn

Confess your trust in God. Explain how you’ll express that trust. Ask for wisdom and direction.

3) Lament (v. 9)

The lament proper in Psalm 5 is found in verse 9. It’s the complaint against adversaries and the harm they’re causing.

For there is no truth in their mouth; 
 	their inmost self is destruction; 
their throat is an open grave;
 	they flatter with their tongue.
Psalm 5:9

The enemies’ talk harms and could bring David’s demise. They flatter others to get them to side with them rather than David.

Your Turn

Honestly pour out what’s bothering you. Dig deeply to uncover what’s stirring your emotions. How could you or a loved one be harmed? What saddens, hurts, or angers you? Why? What wrongs have you endured? Lay everything out in prayer.

4) Petition God for What You Want (vv. 10-11)

David next asks God to bring justice for his attackers and protection for their victims.

Make them bear their guilt, O God;
 	let them fall by their own counsels; 
because of the abundance of their transgressions 
 		cast them out, 
 	for they have rebelled against you. 
But let all who take refuge in you rejoice; 
 	let them ever sing for joy, 
and spread your protection over them, 
 	that those who love your name may exult in you.
Psalm 5:10–11

Note that when evildoers sang these words with the choir, they condemned themselves. If they had ears to listen, conviction would lead them to repent.

Jesus said, “But I say to you, Love your enemies and pray for those who persecute you,” (Matthew 5:44). Therefore, our prayers should be that others recognize their sin and repent. Then justice will come through Jesus’s blood. If they don’t repent, they will “bear their guilt” at the final judgment.

Image of book, Discovering Hope in the Psalms — Discovering Hope in the Psalms

We also need to forgive sins against us without excusing them.

On the other hand, victims singing these words would take comfort in knowing God ultimately brings justice and protection.

Your Turn

What is it you’d like God to do in your situation? Boldly request what you want. Pray for others to recognize their guilt and repent. Pray for the Lord’s protection over victims and for them to rejoice over deliverance.

5) Give Thanks or Praise (v. 12)

Most laments end in one of three ways: a vow to give future thanks, present thanksgiving, or praise. The vow is a promise that if God answers the prayer as the psalmist wants, the psalmist will take a thanksgiving offering to the sanctuary to publicly announce what God did.

If the psalm ends in thanksgiving but no vow, it means one of two things. The thanksgiving may be what the psalmist intends to say if God answers positively. Or after God answered the prayer, the psalmist added the ending of thanksgiving. Either way, it would accompany a thanksgiving sacrifice.

Psalm 5 ends in a third way: praise.

For you bless the righteous, O Lord; 
 	you cover him with favor as with a shield.
Psalm 5:12

The “righteous” are those whose faith in and love for God causes them to order their lives according to God’s laws (Psalm 1:2; 1 John 3:7); God bestows righteousness on them because he counts faith as righteousness (Genesis 15:6; Philippians 3:9).

David rejoices that God blesses and protects the righteous. His confident hope in the Lord soars and he finishes with praise for God’s protective ways.

Obviously, David survived the attack. He gave his lament to the choirmaster, making his praise public.

Your Turn

End your prayer by giving thanks for the good God will work in your situation. Praise him for the good he does.

And when God answers your prayer: tell others about it!

Conclusion

Praying honest laments from the heart using these five parts will build your hope in God. Give it a try over whatever situation tugs at your heart now.

How to Pray Laments from the Heart with Hope: Psalm 5 Share on X

Books You Might Like

*Some links are Amazon affiliate links for which I receive a small commission at no cost to you.

Discovering Hope in the Psalms* by Jean E. Jones, Pam Farrel, and Karla Dornacher
A Sacred Sorrow* by Michael Card
Rejoicing in Lament* by J. Todd Billings
A Commentary on the Psalms,* 3 Volumes by Allen P. Ross
Honest Prayers for Mama Bears by Hillary Morgan Ferrer and Julie Loos

October 15, 2026/0 Comments/by Jean E. Jones

3 Powerful Ways That Psalms Point to Jesus

The New Testament’s claims that some psalms point to Jesus can seem confusing. After all, how could a psalm written by David about something in his life possibly also refer to Jesus?

Let’s first clarify some terms and then look at the three ways the New Testament claims psalms point to Jesus.

Terms Related to Psalms That Point to Jesus

Messiah and Christ

The English word messiah comes from the Hebrew for “anointed one”. David and all the kings descended from him were anointed king with oil. Thus, they were all called messiahs.

The English word christ comes from the Greek for “anointed one”. Most translations capitalize messiah and christ when referring to Jesus but not when referring to others.

For false christs and false prophets will arise and perform great signs and wonders, so as to lead astray, if possible, even the elect.
Matthew 24:24

In Old Testament times, some priests and prophets were also anointed for service and thus were anointed ones. But by Jesus’s day, when people talked about the promised Messiah, they meant the king the prophets promised.

Messianic Psalms

A messianic psalm is a psalm that points to Jesus in its entirety, such as Psalm 2.

Some psalms have messianic elements but are not messianic psalms because other portions clearly do not apply to Jesus. For example, the New Testament applies Psalm 69:9 to Jesus:

His disciples remembered that it was written, “Zeal for your house will consume me.”
John 2:17

But other parts clearly do not apply to him:

O God, you know my folly; the wrongs I have done are not hidden from you.
Psalm 69:5

So Psalm 69 has messianic elements but is not a messianic psalm.

Now let’s look at the three ways that psalms point to Jesus.

Three Ways Psalms Point to Jesus

Old Testament scholar Allen P. Ross in A Commentary on The Psalms: Volume 1 writes that the New Testament shows psalms pointing to Jesus in three ways.

Direct Prophecy

A psalm is direct prophecy if it applies to only a future event.

Psalm 110

Psalm 110 is direct prophecy. It never applied to any person other than Jesus. Peter quotes Psalm 110:1 and applies it to Jesus:

For David did not ascend into the heavens, but he himself says, “ ‘The Lord said to my Lord, “Sit at my right hand, until I make your enemies your footstool.” ’ Let all the house of Israel therefore know for certain that God has made him both Lord and Christ, this Jesus whom you crucified.”
Acts 2:34–36

Hebrews 7:15-21 quotes Psalm 110:4 and applies it to Jesus:

The Lord has sworn and will not change his mind, “You are a priest forever after the order of Melchizedek.”
Psalm 110:4

End Times Proclamations

The enthronement psalms (Psalms 96-99) celebrate the Lord’s reign. They are direct prophecy if they’re interpreted to apply to future events alone.

Let the rivers clap their hands; let the hills sing for joy together before the Lord, for he comes to judge the earth. He will judge the world with righteousness, and the peoples with equity.
Psalm 98:8–9

Note that some scholars separate end times proclamations into a separate category than direct prophecy since they don’t actually mention the Messiah.

Typology

David's psalms point to Jesus — “King David Playing the Harp,” Gerard van Honthorst, Public domain, via Wikimedia Commons

Typology is indirect prophecy. In typology, something that happened in history foreshadows (or portends) something greater that later happened to Jesus. This is the most common way that psalms point to Jesus.

The New Testament reveals that both King David and Israel were types of Jesus. Therefore, some psalms about David and Israel foreshadow Jesus.

Psalm 22

The most astonishing example of typology in Psalms is found in Psalm 22. There, David describes enemies attacking him, likely with swords that wounded his hands and feet.

For dogs encompass me; a company of evildoers encircles me; they have pierced my hands and feet— I can count all my bones— they stare and gloat over me; they divide my garments among them, and for my clothing they cast lots.
Psalm 22:16–18

Later, the crucified Jesus quotes the first line (“My God, my God, why have you forsaken me?” [Psalm 22:1]), calling bystanders’ attention to the psalm so they would see the similarities and realize the crucifixion was part of God’s plan. Jesus’s hands and feet were pierced too, but by nails.

John quotes Psalm 22:18, saying it was fulfilled in what soldiers did to Jesus:

When the soldiers had crucified Jesus, they took his garments and divided them into four parts, one part for each soldier; also his tunic. But the tunic was seamless, woven in one piece from top to bottom, so they said to one another, “Let us not tear it, but cast lots for it to see whose it shall be.” This was to fulfill the Scripture which says, “They divided my garments among them, and for my clothing they cast lots.” So the soldiers did these things.
John 19:23–24

Psalm 118

Jesus quoted Psalm 118:22 here:

Jesus said to them, “Have you never read in the Scriptures: ‘The stone that the builders rejected has become the cornerstone; this was the Lord’s doing, and it is marvelous in our eyes’?”
Matthew 21:42

In the psalm, the stone is a symbol of Israel who was rejected by greater nations as insignificant. In Matthew, Israel is a type of Jesus and Israel’s rejection was a type of Jesus’s rejection.

Royal Psalms

The royal psalms are 2, 18, 20, 21, 45, 72, 89, 101, 110, and 144. They are about the kings (messiahs) descended from David. Therefore, they apply typologically to King Jesus.

The most striking of these is Psalm 2. It was sung at coronations. In verses 7-9, the newly crowned king tells of the decree by which he rules: the covenant God made with David in 2 Samuel 7:8-16. In it, God declares that a son of David’s would be king after him. He describes the relationship he’ll have with David’s son in this way:

I will be to him a father, and he shall be to me a son.
2 Samuel 7:14

In other words, the kings descended from David would carry the title, “son of God.” Psalm 2 reflects this by having the newly crowned king say this:

I will proclaim the Lord’s decree: He said to me, “You are my son; today I have become your father.”
Psalm 2:7

But Jesus didn’t just have a title; he was literally the Son of God. The former kings’ relationship with God foreshadowed Jesus’s greater relationship as Son. The New Testament applies verse 7 to Jesus three times: Acts 13:33; Hebrews 1:5; and Hebrews 5:5.

Analogy

The New Testament uses some psalms more as an analogy or pattern than a type. For example, Peter quoted Psalms 69:25 and 109:8 when speaking of choosing someone to replace Judas:

“For it is written in the Book of Psalms, ‘May his camp become desolate, and let there be no one to dwell in it’; and ‘Let another take his office.’”
Acts 1:20

This is also the case when Jesus quoted Psalm 41:9 regarding Judas:

“But the Scripture will be fulfilled, ‘He who ate my bread has lifted his heel against me.’”
John 13:18

Sharing a meal with a friend who later turns against one is a nearly universal experience, so this fits better under analogy than typology.

Conclusion

Understanding the three ways that psalms point to Jesus helps us appreciate the rich ways that God unfolded his message of salvation.

3 Ways That Psalms Point to Jesus Share on X

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October 7, 2026/1 Comment/by Jean E. Jones

Psalms, Bible Study

Understanding Hebrew Poetry

For years, Hebrew poetry mystified me. When I was about to read the Book of Psalms for the first time at age 17, I was excited. So many people had told me that Psalms was their favorite book of the Bible, and I couldn’t wait to experience what they had experienced.

But I was disappointed.

Why? Because I thought they were repetitive, and none followed the standard flow of an essay: Introduction, three to five points, conclusion. Instead, the middles and ends often repeated the beginning. As a result, I could not make sense of many of them.

That is, until years later when I finally learned how to interpret Hebrew poetry. Then the structure—which relied on repetition—made sense.

\Not only could I now interpret the psalms, but I also could finally pray them the way they were meant to be prayed. Here’s what I needed to know.

Psalms Are Poems

One reason that psalms don’t follow an essay’s structure is that they aren’t essays. Indeed, they’re poems.

Hebrew poets penned the praises and prayers they worshiped God with as psalms. Psalms are poems meant to be sung, so the poets at times gave their psalms to the temple choirmasters. The choirmasters then gathered the psalms into collections. What we know today as the book of Psalms is a collection of those collections.

So how does Hebrew poetry work? Let’s take a look.

Hebrew Poetry Uses Parallelism in Poetic Lines

It’s much easier to understand psalms if we know a little about Hebrew poetry. A Hebrew poem’s basic unit is a poetic line. Most lines have two segments, although some have three or four and a few have only one. In some Bible translations, the first segment starts at the left margin and the rest of the segments are indented to show their relationships (see the pictures above and below of Psalm 1).

Unfortunately, verse numbers and text note references often obscure the indentions, and there isn’t room to show more than one level of indention (what looks like a third level is actually the prior segment wrapping to the next line because of lack of space). That’s why in these pictures of Psalm 1 in this post, I’ve omitted the verse numbers.

Most line segments in Hebrew poetry use parallelism. They say something similar in multiple ways, giving us different ways to grasp the poet’s meaning. The best part about parallelism is that it translates well, so we don’t have to know Hebrew to enjoy it. God was planning ahead when he helped the Hebrews develop their poetry!

Here are the parallel elements of Psalm 1:1 aligned in columns:

	Unit A	Unit B	Unit C	Unit D
Line Segment 1	Blessed is the man
Line Segment 2		who walks not	in the counsel	of the wicked
Line Segment 3		nor stands	in the way	of sinners
Line Segment 4		nor sits	in the seat	of scoffers

Psalm 1:1

When you find parallelism, compare the parallel elements to see how they relate. In this case, they intensify.

Illustrating the Relationships Between Poetic Lines

We can symbolize parallelism by using capital letters to represent units and a prime mark (‘) to show how many times a unit repeats. Here’s a diagram of verse 1 with a slash(/) representing a new line segment:

A / B C D / B’ C’ D’ / B” C” D”

This structure is called incomplete parallelism because unit A doesn’t repeat.

Psalm 1:5 has normal parallelism. Here, I’ve underlined the first unit of each segment and italicized the second:

Therefore the wicked will not stand in the judgment
nor sinners in the congregation of the righteous

Here’s a diagram of verse 5:

A B / A’ B’

Another common parallel structure is found in verse 2. I’ve underlined one pair of matching segments and italicized the other pair.

But his delight is in the law of the LORD
and on his law he meditates day and night.

If you were to draw lines between the matching segments, they would form an X. Like verses 1 and 5, verse 2 uses parallelism, but this time the parallel elements are placed in a pattern called chiasm (KEY-asm; chi is the Greek name for the letter X). We illustrate verse 2’s chiastic parallelism like this:

A B / B’ A’

By comparing the parallel elements, we see that delight in God’s instructions is shown through meditating on those instructions. In the Bible, the word meditate means thinking about and saying softly.

Hebrew Poetry Uses Parallelism in Stanzas

In poetry, a stanza is a group of related poetic lines. It’s similar to a paragraph, which in prose is a group of related sentences. Some modern Bible translations break the psalms into stanzas to make them easier to read. In fact, the Bible in which I first read Psalms grouped poetic lines in stanzas. But that only made me wonder why they didn’t flow like an essay’s paragraphs:

Introduction, Point I, Point II, Point III, Conclusion

And that’s not what they did.

For example, look at Psalm 1. Psalm 1’s first stanza (verses 1-3) describes the righteous, the second (verses 4-5) describes the wicked, and the last (verse 6) draws a conclusion. So far, so good.

But here’s where Hebrew poetry differs. The psalmists often linked the first and last stanzas, the first and middle stanzas, and/or the middle and last stanzas. For instance, Psalm 1 links the first and last stanza with a description of the way of the wicked, inviting us to compare the two. Here is its diagram, using letters to represent stanzas:

A B A’

This is another chiasm, this time using stanzas instead of line segments. In fact, psalmists often arranged stanzas in a chiasm.

Another Example: Psalm 71

Psalm 71 has seven stanzas. The psalm’s theme is in the middle stanza (verse 14). All the stanzas equal distance from the middle link. Here’s the structure, again using letters to represent stanzas:

A B C D C B’ A’

This structure invites us to compare the linked stanzas. When we do, we see that the troubles identified in the first half of the psalm are resolved in the linked stanzas in the second half.

This is a beautifully structured poem! No, it doesn’t follow the rules of Western essays. Instead, it does something better, providing us multiple connections and layers of meaning.

But that’s not all.

Hebrew Poetry Uses Parallelism in Psalm Collections

The Psalter contains five major collections called books. Each of the books contains multiple collections. These collections have links too.

For instance, Psalms 1 and 2 are the Psalter’s introduction. Psalm 1 portrays the ideal man and Psalm 2 the ideal king. The first line of Psalm 1 links to the last line of Psalm 2:

Psalm 1:1

            Blessed is the man
                        who walks not in the counsel of the wicked,
                        nor stands in the way of sinners,
                        nor sits in the seat of scoffers

Psalm 2:12d

Blessed are all who take refuge in him.

Him here is the King God has set on Zion, the Son of God.

Conclusion

Understanding Hebrew Poetry enables us to immerse ourselves in the psalms so they can enliven our prayers and transform us.

Adapted from Discovering Hope in the Psalms.

Join me in a new online Bible study on Discovering Hope in the Psalms.

Understanding Hebrew Poetry enables us to immerse ourselves in the psalms so they can enliven our prayers and transform us Share on X

Books You Might Like

Discovering Hope in the Psalms by myself, Pam Farrel, and Karla Dornacher
Interpreting the Psalms: An Exegetical Handbook, by Mark D. Futato
A Commentary on the Psalms: Volume 1 (1-41), by Allen P. Ross

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October 15, 2020/6 Comments/by Jean E. Jones

Encouragement, Christian Living, Psalms

We Will Not Fear

“We will not fear,” the Psalms tell us. Yet these are difficult times. My girlfriend just texted me for prayer—her sister has surgery today for breast cancer, but their widowed mother can’t visit because she’s at high risk for coronavirus. My brother-in-law has an inoperable brain tumor, and out-of-state family can no longer visit. At the same time, his ability to use technology is fading. Additionally, my husband is losing his job for reasons unrelated to COVID-19, but so are millions of others due to shelter-in-place mandates.

So what is our hope during a worldwide crisis? How do we not fear?

Psalm 46 tells us.

We Will Not Fear

God is our refuge and strength
        an ever-present help in trouble
Therefore we will not fear, though the earth give way
        and the mountains fall into the heart of the sea,
though its waters roar and foam
        and the mountains quake with their surging.
(Psalm 46:1-3)

Nestled in the first three verses are reasons to reject fear even when the earth gives way to a virus’s ravages.

We Will Not Fear Because God Is Our Refuge

We can go to our heavenly Father whenever danger nears. The psalms often describe God as a rock of refuge—a mountainous rock covered in caves and clefts that conceal us from risk. While we take refuge in homes from COVID-19, let us also take refuge in our God.

We will not fear. Image of Meteora, Greece by Stathis floros / CC BY-SA (https://creativecommons.org/licenses/by-sa/4.0) — Meteora rock formations in Greece. By Stathis floros / CC BY-SA (https://creativecommons.org/licenses/by-sa/4.0)

We Will Not Fear Because God Is Our Strength

The apostle Paul says God’s “power is made perfect in weakness” (2 Corinthians 12:9). For when we’re weak but rely on God, then we are strong. He knows our days and he’s counted the hairs on our heads.

We Will Not Fear Because God Is an Ever-Present Help in Trouble

His presence is with us. His Holy Spirit is in us. He will never leave us or forsake us (Hebrews 13:5).

Because God is our refuge, our strength, and our ever-present help, we can choose to not fear.

We Will Not Fear Because the City of God Awaits

There is a river whose streams make glad the city of God,
        the holy habitation of the Most High.
God is in the midst of her; she shall not be moved;
        God will help her when morning dawns.
The nations rage, the kingdoms totter;
        he utters his voice, the earth melts.
(Psalm 46:4-6)

Earth’s Jerusalem is often called the city of God. But that Jerusalem has no river. What city of God does this speak of then?

This holy habitation is the heavenly Jerusalem of which the earthly city was but a type: “You have come to Mount Zion and to the city of the living God, the heavenly Jerusalem… and to Jesus” (Hebrews 12:22,24). In the new heavens and earth, the river of life flows from the throne of God through the city’s center (Revelation 22:1-2). And the tree of life grows on its banks.

We Will Not Fear Because God Appoints Our Time

Humans lost access to the tree of life at the fall, leaving death to reign. But Jesus died and rose again to open the way to eternal life for all who believe in him.

We will not fear. Tower of Refuge image by Gregory J. Kingsley. — Tower of Refuge on St. Mary’s Isle by Gregory J. Kingsley (licensed under Creative Commons Share Alike https://creativecommons.org/licenses/by-sa/3.0)

Each of us has an appointed time to die (Hebrews 9:27). Indeed, doctors have told some of us that our day is near. The rest of us await such notice with eyes averted in the hope that it’s still far off. But the new virus’s spread reminds us that our time comes, perhaps even soon.

But coronavirus can’t change our assigned time to die. Either it’s our moment or it’s not. Does that mean we should act foolishly? Of course not! Rather, reckless behavior merely suggests that our preset time may be close.

Yet death is not our end. It is our new beginning.

We Will Not Fear Because We Know Our Future

Here on earth, nations rage and kingdoms totter. The cursed earth spews pestilence and plague. The sea roars in devastating power. But a day comes when God “utters his voice” and “the earth melts” (Psalm 46:6). “The heavens will be set on fire and dissolved” (2 Peter 3:12).

But that is not cause for despair, for “we are waiting for new heavens and a new earth in which righteousness dwells” (2 Peter 3:13). We are coming to the holy city of God that “shall not be moved” within which flows “a river whose streams make glad the city of God” (Psalm 46:4,5). There those who belong to the Lamb will see God’s face and dwell with him forever more.

That is why we must heed these words: “set your minds on things that are above, not on things that are on earth” (Colossians 3:2). Yes, we have an appointed time to die—but death for the Christian merely means moving into the presence of God.

We Will Not Fear Because the Lord Is with Us

The LORD of hosts is with us;
        the God of Jacob is our fortress. Selah
(Psalm 46:7,11)

Psalm 46’s refrain says the One who commands angelic armies is with us. Not only that, but he is our fortress. Picture tall towers and walls too high to scale. Hosts of angels and an impenetrable fortress convey this message: We are safe. And indeed we are, for “According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you” (1 Peter 1:3-4).

Imperishable, undefiled, and unfading. Selah. Pause and ponder.

We Will Be Still and Know that God Is God

Come, behold the works of the LORD,
        how he has brought desolations on the earth.
He makes wars cease to the end of the earth;
        he breaks the bow and shatters the spear;
        he burns the chariots with fire.
“Be still, and know that I am God.
        I will be exalted among the nations,
I will be exalted in the earth!”
(Psalm 46:8-10)

Remembering that the LORD of hosts is with us and that he is our fortress encourages us to turn our eyes to grander things. Yes, God cursed the earth bringing desolation. But he is also ushering us into this age’s finish when he will end all wars and judge all people. Then he will bring those who belong to him to the new heavens and earth where death is no more.

God himself says, “Be still, and know that I am God.” When fear assails us, this is what we do. We turn to him, still ourselves, and repeat these words from him. We can do it because God has told us the end of our story. We will be with him, and he will be exalted. He is God.

We Will Remember the Lord Is with Us

The LORD of hosts is with us;
        the God of Jacob is our fortress. Selah
(Psalm 46:7,11)

Again, he is with us even now, and he is our fortress. Selah. Pause, ponder, and pray. Hear his words: “Be still, and know that I am God.”

A Prayer

A prayer based on Psalm 46.

God is our refuge and strength,
            a very present help in trouble.
Therefore we will not fear though pandemic fills the earth,
            though world economies plunge into the heart of the sea,
though media roar and foam,
            and people tremble at the news.

There is a river whose streams make glad the city of God,
            the holy habitation of the Most High.
God is in the midst of her; she shall not be moved;
            God will help her when morning dawns.
The nations rage, the kingdoms totter;
            he utters his voice, the earth melts.

The LORD of hosts is with us;
            the God of Jacob is our fortress.

Come, behold the works of the LORD,
            the heavens and earth are stored up for fire.
He will make war cease to the end of the earth;
            he will break all weapons of war;
            he will destroy the subs, silos, and tanks.
He will bring us to his holy habitation.

“Be still, and know that I am God,
            I will be exalted among the nations,
            I will be exalted in the earth.”

The LORD of hosts is with us;
            the God of Jacob is our fortress.

God himself says, “Be still, and know that I am God.” When fear assails us, this is what we do. Share on X

Books You Might Like

These books are especially good for difficult times. The links are affiliate links, meaning I receive a tiny commission if you use them to buy a book at no extra cost to you.

Discovering Hope in the Psalms by me, Pam Farrel, and Karla Dornacher
Immortal: How the Fear of Death Drives Us and What to Do about It by Clay Jones

April 2, 2020/2 Comments/by Jean E. Jones

Psalms, Bible Study

Discovering Hope Scripture Art: What to Use

I used Prismacolor Premier pencils first in this Psalm 51 Scripture art, and then added a silver metallic gel pen on “clean” and “God,” a green pen on “right spirit,” and a red pen around the outside of the heart.

Many people are asking what to use to color the gorgeous Scripture art that Karla Dornacher created for Discovering Hope in the Psalms. I’ve followed the advice of Karla and other artists on what to buy, and I like the results.

Karla recommends the Prismacolor Premier Soft-core Pencils 72-count. These run around $25 today. You can get as many as 150, or as few as 24. Prices change often, especially before Christmas. I started with 24 and mixed colors (the lavender in the Psalm 51 Scripture art is a mix of pink and blue). Later I bought a bigger set–no more mixing required. The light grays and multiple blues in the Psalm 23 Scripture art are from the new set and weren’t possible in the small set.

Karla offers a terrific free color chart here: www.karladornacher.com/free-colored-pencil-color-chart-and-coloring-tips. I started out keeping a color chart at the back of my book, but when I bought more pencils, I downloaded and used her chart. I love it.

The pencils require a pencil sharpener made for soft cores. A sharpener that holds the shavings and has two hole sizes runs about $5 (I could find only two packs when I wrote this). Many sellers bundle the pencils with an eraser and sharpener, but the bundles often aren’t a good deal. Plus, sometimes they combine Premier pencils with Scholar sharpeners, and vice-versa. (The Prismacolor Scholar pencils have a harder core.)

There’s also a nice Prismacolor 7-piece Accessory Kit. This includes a small sharpener, two erasers, a colorless blender, a solvent blender, an ebony pencil, and a pencil extender. It’s usually under $7. Note that color pencil marks can’t be fully erased, so use erasers to lighten marks. The colorless blender allows you to put down one or more colors lightly and then blend them so that the color goes into the little valleys in the paper. The solvent blender dissolves pencil marks so they look like watercolors (see the water on the Psalm 23 picture).

I used a solvent blender on the water in this Psalm 23 Scripture art. Gel pens outline “Lord” and “my Shepherd.” Everything else is Prismacolor Premier pencils.

Coloring over the words in Scripture art washes them out, but you can use gel pens to trace the words and make them stand out again. You can see what I mean in the Psalm 23 picture, where I left most of the words muted so they looked like they were part of the water and grass. I bought 100 GelWriter gel pens at Costco before Christmas and like them. Many are metallic and glitter–see the Psalm 51 picture. They’re running $30-$40 on Amazon, but 140 Smart Color gel pens are $20 today. I haven’t tried them, but the reviews look good. Be sure to let the page dry when you use these.

Or you can go over the words with Pigma Micron pens. This set has 6 colors for $11. I use them in my Bible because they don’t bleed. Karla uses the black ones for outlining her illustrations.

For applying watercolors, water brush pens are easy to use. A set of 3 are about $9. The brushes work with watercolor pans, watercolor pencils, and inks. Use as little water as possible to keep the paper from warping.

For instructions and ideas, the book, Complete Guide to Bible Journaling, features Karla Dornacher and other Christian artists. It has lots of examples of Scripture art, art and words to trace, and stickers. Finally, the book’s website has lots of links to free tutorials: www.DiscoveringHopeInThePsalms.com/Extras.

So what are your favorite supplies for Scripture art? Comment below and share photos in the Facebook group, Discovering Hope in the Psalms.

March 6, 2018/0 Comments/by Jean E. Jones

Psalms, Bible Study, Spiritual Practices

6 Ways Scripture Art Enhances Bible Study

Scripture art—art based on Scripture—is a powerful way to interact with God’s Word. Here’s a little historical background followed by six ways Scripture art enhances both personal and group Bible study.

Biblical Imagery and Art

Detail of Book of Life in “Last Judgement” by Michelangelo (Web Gallery of Art: Public Domain, Wikimedia)

The Bible tells us that God often gave messages to prophets in images, not just spoken words. The books of Genesis, Daniel, Jeremiah, Ezekiel, and Revelation are filled with detailed descriptions of visions and dreams that paint pictures in our mind’s eye and inspire artists to create works such as The Last Judgment by Michelangelo.

Art in the Bible

God at times inspires gifted artists to serve him. Moses said this of the craftspeople in charge of constructing the tabernacle (Exodus 35:30-35):

See, the Lord has called by name Bezalel … and he has filled him with the Spirit of God, with skill, with intelligence, with knowledge, and with all craftsmanship, to devise artistic designs, to work in gold and silver and bronze, in cutting stones for setting, and in carving wood, for work in every skilled craft.… He has filled them with skill to do every sort of work done by an engraver or by a designer or by an embroiderer in blue and purple and scarlet yarns and fine twined linen, or by a weaver—by any sort of workman or skilled designer.

In his book, Word Pictures: Knowing God Through Story and Imagination, screenwriter Brian Godawa says of this passage that “It is not insignificant that this is the very first passage in the Bible in which God fills a person with his Spirit, and that person was an artist” (51, emphasis his). He concludes, “Art is not merely a calling, but creativity is shown in Scripture to be a gift from God. The Lord is described as ‘putting skill’ into the artisans and ‘filling them with skill’” (53).

Art in Church History

Confessing and forgiving in "Return of the Prodigal Son"

A wayward son finds forgiveness and his father’s embrace in “Return of the Prodigal Son” by Rembrandt Harmensz van Rijn (circa 1668)

It is no wonder, then, that the church has always used art in worship. Stained glass windows in spired cathedrals tell Bible stories in ways even children can understand. Great artists such as Rubens and Rembrandt portray Bible passages using paint on canvas and help us see details we may have missed.

For example, Craig Hazen in his novel, Five Sacred Crossings, describes how people from different backgrounds react to Rembrandt’s The Return of the Prodigal Son. Some relate to the son, others to the father, still others to a ghostly background image. People see themselves and loved ones all represented in the single painting.

6 Ways Scripture Art Enhances Bible Study

In our book, Discovering Hope in the Psalms, Pam Farrel, Karla Dornacher, and I encourage women to go further than completing the in-depth Bible study. We offer options for creatively interacting with Scripture. No, we’re not expecting Rembrandt-level works. But we hope the creative options will help God’s messages of hope settle deeply in readers’ hearts. The book’s merging of in-depth study, details for seasoned Christians, devotions for newer Christians, and creative options is the reason Kay Arthur of Precept Ministries wrote this about it: “What an incredibly unique and creative Bible study Pam, Jean, and Karla have created! It’s multilayered, dimensional, theologically rich, touching the senses—enlightening the mind, capturing the heart.”

Psalm 23 by Karla Dornacher. Used by permission.

In the two months the book has been out, readers have posted photos of their endeavors in the book’s Facebook group. Today I’d like to share with you six ways we’ve seen Scripture art—art based on Scripture—help people hide God’s words in their hearts.

1) Scripture Art Deepens Understanding

When artist Annie Magee from Victoria, Australia, began going through Discovering Hope in the Psalms, she challenged herself to create art to go with every daily lesson. That’s right: every lesson! That’s 40 artistic creations. Here I share three of her creations.

Chapter 1 – Psalm 1: The Hope of God’s Blessing

Psalm 1 by Annie Magee. Used by permission.

She didn’t tell us right away what it meant, but you may have guessed the basic back story: Her husband of 19 years abandoned both God and her, wounding her heart with rejection.

Chapter 4 – Psalm 23: The Hope of the Lord’s Good Care

Psalm 23 by Annie Magee. Used by permission.

She didn’t know when she painted it what the cord around Jesus’ wrist symbolized. But as she prayed over what it might mean, she realized it was Jesus saying, “I will never forget you.” As she portrayed Psalm 23 creatively, layers of meaning came forth. God’s gift of art helped her understand his abiding love and heal her heart.

Chapter 8 – Psalms 30 & 146: Hope Fulfilled

Annie wrote this:

I have … been going through a type of mourning for almost 2 years now, and as I completed Chapter 7 on Sunday just gone, the Lord responded to my Psalm prayer, He told me I can lay that to rest now. When I heard Him whisper this to me, a little joy returned, and I felt as though I have begun to live again. He has shown me so many incredible things throughout this study. Now, as I begin the final chapter, He has shown me that my mourning is turning to dancing. Blessed be the Lord.

Psalm 30 by Annie Magee. Used by permission.

Studying God’s messages of hope in the Psalms gave Annie the foundational understanding she needed. But when she creatively expressed the verses, their hope poured more deeply into her heart and healed her wounds. My heart sings for joy at how God has given his daughter hope in his unfailing care.

Scripture art deepens understanding of Scripture #DiscoveringHopeInThePsalms Share on X

2) Scripture Art Increases Learning

In Brain Rules, John Medina, a developmental molecular biologist, quotes research that shows “Students learn better from words and pictures than from words alone” (175). He cites studies that show involving two or more senses increases learning by 50% to 75% (171 ff.).

This is why Scripture art is so effective. It engages the senses of sight, touch, and (if painting) smell. It provides additional layers of learning. Here’s how my co-author, Pam Farrel, interacted with Psalm 51.

Pam Farrel studies Psalm 51

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3) Scripture Art Increases Meditating

Psalm 1 says that the righteous person meditates on God’s instructions day and night. Interacting with Scripture creatively is a means of meditating on it.

One creative option is coloring Karla Dornacher’s illustrations with colored pencils, gel pens, or paints. The illustrations have a verse written in them with key words emphasized. Coloring Scripture art takes some time, but that’s time spent meditating on a verse’s words.

Psalm 51 bookmark traced and colored. By Karla Dornacher. Used by permission.

Many display their finished Scripture art, thus fulfilling the gist of Deuteronomy 6:9: “You shall write them [God’s commands] on the doorposts of your house and on your gates.” This helps them continue to meditate on the verses even after they’ve finished the study.

Scripture art increases meditating on God's words #DiscoveringHopeInThePsalms Share on X

4) Illustrations to Color Make Scripture Art Doable

Few have Karla Dornacher’s or Annie Magee’s skills. So Karla’s illustrations make art doable for the rest of us. Coloring the Scripture art in the book is entirely optional. But women who don’t consider themselves artistic are buying pencils, giving it a try—and liking it. After all, this isn’t the Crayola coloring we did when we were five (in fact, there’s even a Colored Pencil Society of America for professional artists). For those who want to grow artistically, Karla offers free videos, such as this one on making key words stand out: Colored Pencil Gradient Letters. Here’s my coloring of the Psalm 2 opening page.

Psalm 2 bookmark colored by Jean E. Jones

Virginia Thompson of San Juan Capistrano, California, says she wasn’t interested in coloring when she got the book, but thought she might as well give it a try. She found herself praying for people as she colored. I’ve been coloring the bookmarks through embroidery and find I have the verses memorized by the time I’m finished.

Illustrations to color make Scripture art doable #DiscoveringHopeInThePsalms Share on X

5) Scripture Art Starts God Conversations

My friend Diane Smith of Resort Living Interiors in California encourages Christians to use decorative items that can start conversations about God around the house. The bookmarks in Discovering Hope in the Psalms are one way to start conversations. Marliese Grace Jackson in Garrison, Texas, made a container garden to prompt conversations about Psalm 1.

Scripture art Psalm 1 Marliese Grace Jackson

Psalm 1 by Marliese Grace Jackson. Used by permission.

Deborah Lewis Boutwell of First Baptist Pinewood in Tennessee invited her niece to show her small group how to put a verse from chapter 3 on mugs, a terrific way to invite conversations about God.

Scripture art Psalm 51 Deborah Lewis Boutwell

Psalm 51 by Deborah Lewis Boutwell. Used by permission.

Judy Webb of Aliso Viejo, California, created a journal for illustrating psalms and taking notes. She takes her art journal with her on a home visits to the elderly to help start conversations.

Psalm 51:10 notes and art by Judy Webb. Used by permission.

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6) Scripture Art Enhances Group Study

The five Scripture art benefits above apply to personal Bible study. But Scripture art also enhances group Bible studies. Here are three ways.

a) Scripture art is inviting

Karla Dornacher’s illustrations invite women in, even those who might normally be intimidated at the thought of “study.” Here are two reasons. First, pages with art are friendly. See, for example, the approachable opening page of the chapter on Psalm 23 beneath Karla’s Bible:

Psalm 23 by Karla Dornacher. Used by permission.

Second, a bookmark that illustrates the key verse adorns the opening page of every chapter, and that means women can grasp the main point immediately. This draws them into the study. In other words, the Scripture art makes in-depth study more approachable for women not used to it.

b) Scripture art encourages friendships that spans generations

Small groups that span generations easily bond over doing Scripture art together. Debbie Rothrock’s Discovering Hope in the Psalms study group in Shelton, Washington, has women from 18 to 72 attending and learning together. When they discussed chapter 1, they learned how to trace and frame art.

Psalm 1 by Debbie Rothrock’s small group. Used by permission.

Tausha Vollbrecht Love attends the evening Discovering Hope in the Psalms Bible study at Holly Springs Baptist Church in Garrison, Texas. Then she babysits for the morning group, which is also going through the book. She taught the children about Psalm 1 and helped them make simple fruit trees planted by water.

Scripture art Psalm 1 Tausha Vollbrecht Love

Psalm 1 by Tausha Vollbrecht Love. Used by permission.

c) Scripture art allows people to use their gifts

Encouraging artists to share their creations and teach others in our small groups allows more people to use their gifts and talents.

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Conclusion

God’s Word is powerful. Let’s engage with it in every way we can.

7 Tips for Interpreting Psalm 2 (and Uncovering its Hope)

Psalm 2 addresses the reality that those who want to live according to God’s word dwell among those who don’t. Some people rebel against the laws God gives to protect and bless us, and their rebellion causes suffering.

Our newspapers display the evidence daily. Terrorists murder and maim. Con artists bilk the elderly. The rich exploit the poor. Abusers scar children. Liars lock the innocent behind bars. Each of us has our own stories of wrongs perpetrated against us and our loved ones. And we know in our hearts we’ve hurt others.

When discouragement starts settling in my heart over all the icky things of this world, I turn to Psalm 2. There I find the hope of King Jesus’ return to bring all who trust in him into his kingdom forever. Sin, temptation, and anyone who rejects Jesus’ rule cannot pass its gates.

But Psalm 2 presents a few challenges on a first read-through. So here are seven tips for interpreting Psalm 2.

Tip 1: Read the Entire Psalm

Figure 1: Psalm 2

First we need to get the big picture by reading the whole psalm at least once through. Figure 1 shows Psalm 2 with the background color changing at stanza breaks. (Click Figure 1 to open in a new tab.)

If you’re familiar with the Old Testament historical books, you’ll recognize that it’s about kings descended from King David. If you’re familiar with the New Testament’s teachings about Jesus, you’ll realize it’s also about one particular King: Jesus.

Tip 2: Identify Psalm 2’s Type

We call psalms about kings descended from David royal psalms. This one declares that God gave David’s descendants authority to rule. That makes it perfect for coronations, which was its main use for four centuries.

The New Testament applies Psalm 2 to Jesus, a descendant of David through Mary (Revelation 19:13-16). Since the psalm foretells the crowning of Jesus the Anointed One (“Messiah”), it is also a messianic psalm.

Tip 3: Look Up Unfamiliar Terms

If there are any unfamiliar words or historical references, check those out next. A study Bible with cross-references helps. My book, Discovering Hope in the Psalms, covers Psalm 2’s background in detail, showing how it applied to Solomon and his rebellious brother, to Jesus and the plotting Jewish and Gentile leaders, and to Jesus in the kingdom of heaven. So here, I’ll just briefly explain a few terms.

Decree: Psalm 2:7 begins, “I will tell of the decree,” and the stanza following summarizes the decree poetically. What it’s talking about is God’s promise to David in 2 Samuel 7:5-16. God decreed that King David would have a dynasty in which his “throne shall be established forever,” beginning with his son Solomon (2 Samuel 7:16; 1 Chronicles 28:6).
Anointed: As part of the coronation ceremony, a priest and/or prophet anointed the new king with oil, so he was called the “Lord’s anointed.” Messiah comes from the Hebrew for “anointed one” and Christ comes from the Greek for it. God anointed Jesus with the Holy Spirit (Luke 4:18; Acts 10:38).
Zion: The Davidic kings ruled from Jerusalem on Mount Zion. When applied to Jesus, Zion refers to the “heavenly Jerusalem” (Hebrews 12:22).
Son: In 2 Samuel 7:14, God decreed that he would be a father to all the kings descended from David, and they would be his sons. Some translations don’t capitalize “son” so readers catch this reference. Others capitalize “Son” to make sure readers see it also applies to Jesus, who descended from David through Mary and was also the only begotten Son of God.
Kiss: “Kiss the Son” in verse 12 means submit to him as ruler. Think of the way people might bow and kiss Queen Elizabeth’s hand.

7 Tips for Interpreting Psalm 2 and Uncovering its Message of Hope Share on X

Tip 4: Identify the Participants in Psalm 2

The first two verses name all the participants: the psalmist, the Lord, the Lord’s anointed king, and the people who rebel against the Lord and his king.

Tip 5: Identify the Arrangement of Psalm 2

This is something I didn’t have room to include in the chapter on Psalm 2 in Discovering Hope in the Psalms.

It helps to identify a psalm’s arrangement by looking for related elements. Psalm 2’s arrangement is straightforward. We can divide it into five stanzas by main speaker. The psalmist is the main speaker in the first stanza. God is the main speaker in the second stanza. The king being crowned speaks in the middle. The king quotes God in the fourth stanza, making God the main speaker there, too. The psalmist is again the main speaker in the last stanza. So this is the order of the main speakers:

Psalmist / God / New King / God / Psalmist

We call this layout (A B C B’ A’) a chiasm (pronounced “KEY-azm”). If we put each speaker on a separate line and indent related stanzas equally, we get this:

Psalmist

God

New King

God

Psalmist

See how that makes it easy to compare related parts? Figure 2 summarizes Psalm 2’s stanzas in this kind of layout. I added the addressees and summarized each speech for you. Notice how easy it is to see the message flow now.

Figure 2: Psalm 2 Arrangement

Tip 6: Identify Links in Psalm 2

Figure 3: How the 4 participants view God, his King & rebels

Once we discover that a psalmist arranged a psalm in a chiasm, finding links becomes easy. In a chiastic psalm, the theme is in the center. Often, stanzas equal distance from the center are linked and share elements. That’s clearly the case in Psalm 2. Look back at Figure 2 above and compare stanzas equal distance from the center (I gave them the same background color to make comparison easier).

While Figure 2 shows the main links, this psalm has so many repeated elements that I put them in a chart to make them clearer. Figure 3 compares how each speaker views God, the King, and the rebels. (Since the psalmist quotes the rebels, I list them on a separate line for clarity. Click Figure 3 to open in a new tab.)

Tip 7: Look up How the New Testament Uses the Psalm

The New Testament quotes Psalm 2 quite a bit. For example, Acts 4:24-25 says the Lord spoke this psalm through the mouth of David by the Holy Spirit. Acts 4:25-27 and 13:33 say Jesus’ crucifixion was a plot to reject Jesus’ rule, but it was in vain because God raised Jesus from the dead. Revelation 12 symbolically describes Satan initiating this plot. Revelation 19 depicts Jesus as King of kings and Lord of lords in the same words as Psalm 2, and the next three chapters describe how he ends all rebellion and takes his throne in the new heavens and earth.

So how does this psalm bring me hope when I see the world has run amok? It reminds me that Jesus denies entrance into his kingdom to the unrepentant terrorists, con artists, oppressors, abusers, and liars. Their place is the lake of fire, and they can’t harm God’s children ever again. He’s resurrecting the repentant sinners into bodies that have never sinned and have never been sinned against. He’s rewarding us for all that we did of eternal worth, for no one can take from us anything of eternal value from us. He’s bringing us into his kingdom, where there will be no more mourning or sin or death. We’ll live with him forever.

This world is but a stepping stone to eternity. The kingdom of God awaits. Come quickly, Lord Jesus.

When plots of terrorists, con artists, oppressors & liars succeed, Psalm 2 gives hope Share on X

***

Jesus in the Old Testament

If you’d like to learn more about Psalm 2, including how its message worked out in Solomon’s coronation, Jesus’ life on this earth, and in the end times, see Discovering Hope in the Psalms or click the Amazon affiliate link below (Harvest House, 2017).

September 19, 2017/5 Comments/by Jean E. Jones

Psalms, Christian Living, Parables, Poems & Pictures, Spiritual Practices

How to Embroider Scripture Symbolically

Embroider Scripture: Psalm 30

Edited 9/12/23.

I like to embroider Scripture. It’s fun and doesn’t take a lot of talent. By the time I finish a piece, I’ve got the Scripture memorized and I’ve meditated a lot on its meaning. Then I can frame and hang it so that it becomes not just a daily reminder of the passage, but a conversation piece for guests.

Last year I finally finished a large needlework that had taken years to complete. I wanted to try some smaller, faster pieces. I sketched some ideas for Psalm 71:14. But that was right about when artist Karla Dornacher joined author Pam Farrel and me in creating the book, Discovering Hope in the Psalms. She created bookmarks that people could trace or cut out. I realized these would be perfect small projects!

I hoped to finish all of them before the book came out, but that didn’t happen. I’m working on the third bookmark now, so here I’ll explain how to embroider Scripture from two of the book’s eight bookmarks. I’ll also explain the symbolism I used. I hope this inspires you in your own creative endeavors, whether or not you choose to embroider Scripture.

How to Transfer Bookmarks to Fabric

The bookmarks I used are on page 223 of Discovering Hope in the Psalms. Mine differs a tiny bit because I used Karla’s early illustrations, before she created the page with four bookmarks.

If you have an all-in-one printer that can scan and copy, the easiest way to transfer the bookmarks is to scan and print or copy the page on printable fabric. I scanned and printed the bookmarks on EQ Printables Inkjet Cotton Lawn Fabric Sheets that I loaded into my HP Inkjet.

If you don’t have access to an all-in-one printer, big box office stores can print on fabric. Or you can go low-tech and trace the bookmarks onto your fabric with a sharp, pale fabric pencil.

Optional: Add a Colored Background to the Fabric

I used Adobe Photoshop to add a semi-transparent gradient background to each bookmark before I printed.

How to Prepare Fabric to Embroider Scripture

If you’re using printable fabric, follow the instructions that come with it for removing excess ink. When it’s dry, sew 4” strips of scrap fabric to all sides, enlarging the 8.5” x 11” original to 16.5” x 19” so it can fit into a 13” diameter embroidery hoop.

Supplies

Bookmarks printed on fabric

Prepared fabric (see above)
Embroidery hoop at least 13″ across
Embroidery needles
Needle threader
Embroidery scissors
Magnifying lamp (I use the Carson DeskBrite)
Embroidery thread of your choosing

How to Embroider Scripture: Psalm 30:11-12

I love Psalm 30. The first stanza always reminds me of how God delivered and saved me: “You restored me to life from among those who go down to the pit.” So the butterfly Karla put on the bookmark is perfect because a butterfly symbolizes being born again. I changed the bunting around “into” and “me with” to a vine to represent Jesus is the vine and we are the branches (John 15:4).

Paul used a seed “dying” in the ground before springing to new life as a metaphor for our earthly bodies dying before Christ raises us in new, resurrected bodies (1 Corinthians 15:35-44). In my mind, then, the flower stands for the resurrection. The last line of Psalm 30 is “I will give thanks to you forever,” which speaks to me of the resurrection. I changed the scallops at the top and bottom into tiny flowers to represent friends and family who will resurrect as well.

Light orange is my main color because it’s such a happy color, making it perfect for a verse about dancing and gladness. The pale blue background complements the orange. The butterfly and flower seemed a perfect way to practice needle painting. I had to adjust the shape of the flower a bit and left off some internal lines.

Downloads and Links

The Discovering Hope in the Psalms Super Bonus Bundle has more detailed instructions, including the DNC thread colors and stitches I used. For more on needle painting (including more on preparing and protecting fabric), see Needle Painting Embroidery by Trish Burr. For more on selecting color schemes, see Colour Confidence in Embroidery by the same author.

How to Embroider Scripture: Psalm 73:26

Embroider Scripture: Psalm 73:26

The choirmaster Asaph wrote Psalm 73 about how God kept his feet from slipping when envy of the wicked nearly destroyed his faith. The white and gray flowers represent how we see some truths clearly and others dimly until heaven.

“GOD” is white to represent that he is light. I used a padded stitch to look like light radiating. The white didn’t stand out enough from the background so I added a scarlet border to represent the blood of Jesus, the means to bringing us to God.

“STRENGTH” is steel gray to represent the strength of steel, but it’s on a soft, padded background to represent God’s tenderness. He strongly but tenderly binds our broken hearts.

The word “heart” is scarlet, the color of a human heart physically. “Forever” is silver to give the feel of stars sparkling, which reminds me of eternity.

“Portion” is interesting. The first layer is white to represent being filled with the Holy Spirit. I added scarlet lines and dots to represent being filled in another way, through the blood of Jesus. It turned out messy looking and I considered pulling it out, but I decided the Cross was messy. So I left it to remind me of the great pains God took to bring us to him.

The leaves are variegated green because gray would have blended them in with the flowers too much and black would have distracted from the words. It’s purely utilitarian, though I suppose green could represent new life!

I used whitework techniques here. Whitework is typically done on a solid white background, but I didn’t choose the technique until after I’d printed the fabric. I couldn’t keep the Scripture reference where it was and so far don’t see a good place to add it. I’ll probably put it on the ribbon backing I’ll add later.

Downloads and Links

The Discovering Hope in the Psalms Super Bonus Bundle has more detailed instructions, including the DNC thread colors and stitches I used. For more on whitework, see Whitework with Colour by Trish Burr.

How to Embroider Scripture Symbolically Share on X

August 22, 2017/2 Comments/by Jean E. Jones

Psalms, Bible Study, Parables, Poems & Pictures, Spiritual Practices

6 Simple and Fun Ways to Meditate on God’s Words

Psalm 1 tells us the blessed person will meditate on God’s instructions, not simply hear or read them: “Blessed is the man … who meditates on his law day and night” (Psalm 1:1-2). “Meditate” means to think deeply and carefully about something. But sometimes we don’t know how to do that. Here are six simple and fun ways to meditate on God’s words.

How to Meditate on God’s Words

Here are the general steps I use to meditate on God’s words. These aren’t hard-and-fast steps so much as habits I’ve found useful over the years. If you’re new to any of these, try one or two ways for a few weeks until you’re comfortable with them, then add another.

Figure 1: Record the results of meditation with symbols, notes and quick sketches

1. Pray for Guidance

I pray for the Holy Spirit to guide me and show me anything God wants to particularly speak to me about. Prayer reminds me reading God’s words is a conversation, and that sets the tone for meditation.

2. Meditate While Reading the Passage

I read through the passage looking for what God is saying. I think about how the passage relates to me and others today. If there are instructions, I ask myself if I’m following them and how I could implement them. I ask God about anything I don’t understand.

3. Meditate While Reading Notes

If you have a Bible with study notes, you can read the notes next. I highly recommend Bibles with study notes—they explain ancient customs and help you understand context, which enhances meditation on God’s words.

Currently, I’m reading through the NIV Zondervan Study Bible so after I read a passage, I read the notes on it and look up some of the cross-references.

For the Psalms, I put a flower next to the psalm’s header to let me know I’ve read the study notes. I add a second flower to let me know I read my favorite Psalms commentary on it, too. When I’ve finished all the notes in a book of the Bible, I put a flower next to the book’s name in the table of contents.

4. Record what You Learned from Meditating in Your Bible

Figure 2: underline similar and contrasting ideas using color

Draw and write the results of your meditation right into your Bible. My Bible’s pages are very thin, so I use the Pigma Micron Bible Study Kit, which is six colored pens that don’t bleed through Bible pages.

I draw symbols next to the text to represent main ideas (for example, a green cross to represent Old Testament passages that relate to Jesus–see Figure 1). Some of the scribbles make sense to only me, but that’s okay: I’m not doing it for other people, just God and me. I know what they mean and they remind me of themes quickly. I created a legend at the back of my Bible to keep track of the symbols. In previous Bibles, I’ve used fewer symbols. This Bible’s notes trace major biblical themes so I’m using more symbols to track these. It’s a good idea to start simple and build, using just symbols meaningful to you.

I look for repeated ideas and either underline them in the same color or put a small symbol next to every instance so I see the connections (see Figure 2).

I might squeeze in a few notes anywhere I can find space, such as the top margin or next to a heading (the prose sections of this Bible—such as the historical books and the letters—have tiny margins). The books of poetry (such as Psalms and Proverbs) have a little more margin so I might illustrate key concepts in more detail (see Figure 1).

Figure 3: Meditative prayer on Psalm 1

5. Meditate Prayerfully

I often finish up with meditative prayer about what I’ve read. The passage is God’s words to me, so I respond by talking to him about what he said. The book, Discovering Hope in the Psalms (that I co-authored with Pam Farrel and Karla Dornacher) teaches how to do this. Here are the basic steps:

Praise God for something I see of his character in the passage
Confess anything that convicts me in the passage
Ask for help to do something the passage calls me to do
Thank God for something in the passage

6. Meditate Creatively

After I meditate using my Bible, I decide if I want to do anything further to work the verses into my life. Here are some things I might do to continue meditating on a passage after I’ve closed my Bible.

Figure 4: A personal psalm based on Psalm 1

Plan to do something the passage says to do
Write a particularly encouraging verse in a journal, usually with thoughts and illustrations
Write out a passage so I can memorize it
Dictate the passage into my smart phone so I can memorize it
Write a psalm or poem based on the passage (see Figure 4)
Creatively interact with the passage in other ways

Creatively exploring a passage is another form of meditation. It helps us remember a passage better. Many creative expressions are also ways to proclaim a message, either on social media or in our homes where they might spark conversation. Our book, Discovering Hope in the Psalms, has lots of creative ideas, including Karla Dornacher illustrations which can be colored (see Figure 5).

I also like putting verses into cross stitch and embroidery—these are fun ways to memorize Scripture and I end up with something pretty that keeps the verse before me for years while also becoming a conversation piece. Recently, I purchased a Crossway Journaling ESV Bible to hold more detailed illustrations, and I’ve started sketching ideas for that. This will be a way to meditate in a different Bible.

Figure 5: Psalm 1 art from “Discovering Hope in the Psalms”

Resources

Here are Amazon affiliate links to products and ideas I referred to or used:

Pens that won’t bleed through thin Bible pages: Pigma Micron Bible Study Kit
Blog post 5 Reasons to Write a Wisdom Psalm (and How to do It)
Colored pencils (I used 24-color set) Prismacolor Premier pencils
Colorless blender pencil for bark; kneaded eraser and colorless blender marker for grass and water Prismacolor accessory kit

And of course, the new book I co-authored with Pam Farrel and Karla Dornacher:

August 14, 2017/0 Comments/by Jean E. Jones

Parables, Poems & Pictures, Bible Study, Psalms

5 Reasons to Write a Wisdom Psalm (and How to Do It)

One day while I was meditating on the message of Psalm 1 that those who follow God’s instructions will be blessed in ways that those who don’t miss out on, I started thinking about my own life and the lives of those I knew. I’d seen couples who made forgiving an essential part of marriage grow closer, while those who held grudges divorced. Friends committed to honesty matured spiritually, while those who hid sins behind lies stagnated. Teens who chose godly friends avoided trouble, but those who hung out with the wrong crowd went astray.

One thing in particular stood out: God had delivered me from the tongue of a slanderer, even though some believed her lies. I thought of the hurts, broken relationships, and lost ministry left in her wake.

Then I thought of other women who embraced truth and kindness. Everyone wanted to be their friends, including me. I felt uplifted when I talked to them, and I knew I could trust their every word because they were so cautious to speak truth. I wanted to emulate them.

I decided to write a psalm about what God says about this, using Psalm 1 as a guide. Psalm 1 is a Torah psalm, which is a psalm that proclaims the goodness of God’s instructions (Torah means “law” or “instructions”). It’s a type of wisdom psalm, which is a psalm that explains how to become wise. Here’s what I wrote:

A Wisdom Psalm by Jean E. Jones

A Psalm of Jean E. Jones

5 Reasons to Write a Wisdom Psalm

After writing this psalm, I realized more clearly why the psalmists wrote wisdom psalms, and in particular Torah psalms. These psalms

proclaim the wisdom of God’s commands;
teach others how following God’s instructions brings blessing;
encourage meditation on why God’s instructions make sense;
glorify God by proclaiming his goodness for making known how we should live; and
are an act of worship.

When I wrote the first draft of Discovering Hope in the Psalms, I included instructions for optionally writing a wisdom psalm. The women who timed the lessons for me all wrote one, which I’m including below. One of the women, Jean Strand, printed her psalm in a lovely script and framed it. Hanging it on the wall made it something to talk about with guests. She brought it to our summer Bible study last year and everyone asked for copies! They also pleaded for instructions so they could write their own wisdom psalms; I said they’d be in the book.

But as we were finishing up the book, Harvest House (my publisher) asked me to cut ten pages so they could keep the price point down. I decided to move the instructions from the book to here. I’ll provide a link to those instructions in a moment. (Update 9/12/2023: The instructions are now in the Bonus Bundles and Super Bonus Bundles for both Discovering Hope in the Psalms and Discovering Wisdom in Proverbs.)

But first, here are the wisdom psalms my friends wrote. I hope you enjoy them as much as I do!

A Wisdom Psalm by Jean Strand

A Psalm of Jean Strand

A Wisdom Psalm by Angie Wright

A Psalm of Angie Wright

A Wisdom Psalm by Virginia Thompson

A Psalm of Virginia Thompson

***

So which of God’s commands amazes you as to how following it brings blessing? Download and print the instructions for How to Write a Wisdom Psalm and create your own this week! You can post them here or in the Facebook group, Discovering Hope in the Psalms. Enjoy!

Download the Bonus Bundle for Discovering Hope in the Psalms
Download the Bonus Bundle for Discovering Wisdom in Proverbs

5 Reasons to Write a Wisdom Psalm (and How to Do It!) Share on X

See 4 modern-day wisdom psalms! Share on X

July 17, 2017/0 Comments/by Jean E. Jones

Reviews, Christian Living, Psalms

6 Best Books on Psalms for Prayer and Understanding

One of the delights of deciding to write a book on the Psalms is the excuse to read many books on them. Here are the six best books on Psalms I’ve found, ordered from broadest appeal to narrowest. They’ll enhance your prayer life and deepen your understanding of these prayer songs.

By the way, the Bible study guide I wrote with Pam Farrel and Karla Dornacher, Discovering Hope in the Psalms, is due out August 2017. It will walk you through praying with and understanding psalms as you discover eight hopes in the psalms for you.

Six best books on Psalms for prayer and understanding Share on X

Best Books on Psalms #1

A Long Obedience in the Same Direction: Discipleship in an Instant Society

By Eugene H. Peterson

Audience: Christians wanting to draw closer to God

This superb book is by the translator of The Message. It contains sixteen inspirational chapters on the Songs of Ascent (Psalms 120–134). The Jews sang these songs as they made their way to worship God at the temple in Jerusalem, and so Peterson presents them as “’songs for the road’ for those who travel the way of faith Christ.” This is a book to read over and over. If you can read only one book on the Psalms, this is the one.

Quotation

I knew that following Jesus could never develop into a “long obedience” without a deepening life of prayer and that the Psalms had always been the primary means by which Christians learned to pray everything they lived, and live everything they prayed over the long haul.

Pros

Easy to read and understand. Delightful writing style. Folds many Christian disciplines into praying psalms.

Cons

If you don’t own it already, you should.

Best Books on Psalms #2

Psalms as Torah: Reading Biblical Song Ethically

By Gordon J. Wenham

Audience: Thoughtful Christians with good biblical background wanting to worship with psalms

This book transformed the way I prayed psalms. I already prayed laments (prayer request psalms) and praises, but Wenham’s insights into how praying a psalm becomes transformative deepened the way I approached these psalms and emboldened me to memorize psalms for prayer. It also showed me how to pray other types of psalms, such as wisdom and royal psalms. This book is rich and deeply layered, with chapters such as “The Unique Claims of Prayed Ethics” and “Virtues and Vices in the Psalter.” The chapter, “Appeals for Divine Intervention,” examines three of the harshest psalms: 35; 69; 109. This is an outstanding theological work on interpreting Psalms. I return to it often—it’s that good.

Quotation

If we praise a certain type of behavior in our prayers, we are telling God that this is how we intend to behave. On the other hand, if in prayer we denounce certain acts and pray for God to punish them, we are in effect inviting God to judge us if we do the same. This makes the ethics of liturgy uniquely powerful. It makes a stronger claim on the believer than either law, wisdom, or story, which are simply subject to passive reception: one can listen to a proverb or a story and then take it or leave it, but if you pray ethically, you commit yourself to a path of action.

Pros

Thoughtful, clear discussion of ethics in the psalms and how praying the psalms should transform our lives.

Cons

Requires a good biblical background, and that may deter some.

Best Books on Psalms #3

Interpreting the Psalms: An Exegetical Handbook

By Mark D. Futato

Audience: Christians who want to understand Hebrew poetry and who are comfortable with college reading level

This is a 200-page introduction to interpreting Psalms. It’s the first book I read on Hebrew poetry, and it answered questions I’d always had as well as questions I hadn’t known to ask. It spurred me on to read even more. The first chapter explains Hebrew poetry. The second examines the Psalter’s arrangement. The third touches on historical influences. The fourth discusses psalm categories. The fifth and sixth help the teacher develop an outline. While this book isn’t directly about praying the psalms, knowing how to interpret them enhances prayer. If you can’t afford Ross’s commentaries below, then get this.

Quotation

My objective is to acquaint you with the principle that parallelism is the art of saying something similar in both cola [line segments] but with a difference added in the second colon. Hebrew poets thus invite us to read slowly, looking for a difference in the second colon, be that difference small or great.

Pros

Excellent introduction to interpreting Psalms and understanding Hebrew poetry. Fast to read.

Cons

No transliteration of Hebrew (though English translations are supplied). The last two chapters are really too short to be useful.

Best Books on Psalms #4

A Commentary on the Psalms: Volume I (1-41)

Best Books on Psalms #5

A Commentary on the Psalms: Volume II (42-89)

Best Books on Psalms #6

A Commentary on the Psalms: Volume III (90-150)

By Allen P. Ross

Audience: Pastors and Bible teachers comfortable with graduate reading level

I own quite a few commentaries on Psalms, but this three-volume set far surpasses the rest. Volume I has an introduction to interpreting biblical poetry that equals or surpasses that of Futato above. Ross supplies a history of psalm interpretation (as do Wenham and Futato). He also details literary forms. Then comes the psalm-by-psalm commentary—this is where Ross shines. Each contains the author’s translation; composition and context notes; exegetical analysis (including summary and outline); the main commentary on the text; and message and application notes. This last section has preaching tips and is where Ross’s pastoral heart comes through clearly. There are extensive footnotes, including many Hebrew word studies on difficult words such as she’ol.

Volume I Quotation from introductory chapters

A type is a divinely prefigured illustration of a corresponding reality (called the antitype) it is a form of prophecy, the major difference with direct prophecy being that the passage can only be understood as prophetic once the fulfilling antitype has come into full view. This topic will be discussed in the notes on the royal psalms.

My God, my God, why have you forsaken me? (Ps. 22:1)

The words of the psalm hyperbolically describe the suffering of David but become historically true in Jesus.

Volume II Quotation from Psalm 51 message and application

We, like the psalmist, can and must have complete cleansing before we can fully and freely serve God in any capacity. Our eternal destiny may not be in doubt when we sin, and neither was David’s because he appealed to that covenant relationship, but our fellowship and service will be. God will not tolerate unconfessed sin, but will discipline for it.

Volume III Quotation from Psalm 137 commentary in expository form

All of this is to say that the communal prayer of Psalm 137 was a prayer in harmony with the prophetic oracle concerning the coming judgment on Babylon. They were actually praying for God to do what he said he was going to do, bring punishment on the Babylonians that was a just recompense for their barbaric activities.

Pros

Comprehensive. Many word studies (index in Volume III). Teaching and application tips. If you’re teaching or writing on the Psalms, this is the commentary set to get.

Cons

Typographical errors in verse references. No transliteration for Hebrew words, though English translations are always supplied.

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Long Obedience in the Same Direction, by Eugene Peterson

February 24, 2017/5 Comments/by Jean E. Jones

Bible Perplexities, Apologetics, Bible Study, Psalms

Does God send good people to hell?

A reader asks this about good people:

There seem to be a lot of good people doing kind things out there; it’s hard to believe they will be condemned to hell because the only way there is Jesus. I reconcile myself with knowing my Savior is 100% good. But does God send good people to hell just because they don’t accept Jesus as Savior?

To paraphrase R. C. Sproul, “Nothing happens to good people because good people do not need salvation.” Of course, the clear teaching of both the Old and New Testaments is that although some people appear outwardly good, there are no truly good people:

The LORD looks down from heaven on the children of man, to see if there are any who understand, who seek after God. They have all turned aside; together they have become corrupt; there is none who does good, not even one. Psalm 14:2-3

for all have sinned and fall short of the glory of God, Romans 3:23

Now, the Biblical notion that no one is good puzzles people, especially Americans. A 2006 Barna survey found that Americans “generally see themselves as good people, spiritually stable, and living a good and honorable life.” They “hold a generally favorable impression of themselves”: 97% think they are “a good citizen,” 94% think they’re “friendly,” and 90% say they’re “generous.”

Fallen fence stripped of ivy that hid termite infestation

So why the disparity between what Americans think about themselves and what the Bible says? I think that’s best explained with an analogy.

Fifteen-foot New Zealand tea trees with ruby red flowers screened and shaded our yard for twenty-five years, until they died suddenly a few weeks ago. When we pulled them out, our five-foot wood fence covered in English ivy stood visible for the first time in decades, swaying a bit. That night, the wind knocked the fence over, stripping away ivy as it fell and exposing extensive termite damage and decay.

A fence can look good without actually being good.

So can people. Here are seven reasons why.

1) Looking Good Doesn’t Make Us Good People

Today in America, we’ve got a “fence” of laws and etiquette rules. We tend to think that those who stay on the law-abiding side of that fence are good people.

In Jesus’ day, there was a group of people who likewise had a “fence” of rules that went beyond what God commanded, rules that, if you followed them, most people would say that you’re a good person. Though we think negatively about them now, in Jesus’ day most everyone thought the Pharisees were the epitome of good. Except Jesus: Jesus knew their hearts weren’t pure.

Americans are like Pharisees: We think law-abiding, charitable people are good, because we forget the heart.

Termite damage

The English ivy covering our fence hid the infestation of termites beneath; we had to look closely and peel back the ivy to see the true condition of the fence.

In the same way, outwardly following decent laws and rules can cover what’s in our hearts and can hide an infestation of hatred, lusts, self-indulgence, and greed within. We need to look closely and peel back our outward good deeds to see the true condition of our hearts.

For example, Jesus explained that fantasizing things you want to do but don’t want to get caught doing—such as hurting someone you hate or sleeping with someone other than your spouse—is sinning in your heart and taints you (1 John 3:15; Matthew 5:28); after all, if the only reason you don’t do what you want to do is you don’t want to get caught and suffer the consequences, then you’re refraining out of self-interest, not goodness. Jesus called controlling outward actions while letting the heart run amok to be equivalent to splashing white paint over a sepulcher of decay, stench, and rot (Matthew 23:27-28).

2) Mere Looking Good has to Go

Although Clay had often examined the fence closely and knew of the termite damage for years, the neighbor who planted the ivy declined replacing the fence because it meant losing the ivy he liked so much. Similarly, we can decline to fix our heart issues because it may mean we’ll lose the outward trappings we think make us look good.

3) Doing Good Doesn’t Make Us Good People

Rufous hummingbird perched on orange honeysuckle vine that hid fence’s damage

In a narrow stretch where the tea trees didn’t grow, our fence started curving awkwardly beneath its green ivy load a few years ago, letting us know something was amiss. But an orange honeysuckle vine took root and quickly shot up a dozen feet, hiding the evidence that anything was wrong with the fence while displaying gorgeous orange trumpet flowers that delighted rufous hummingbirds and bright yellow orioles.

Likewise, if we donated money to help Hurricane Katrina victims and watch our neighbors’ yards while they vacation, these good deeds shoot up, look gorgeous, and delight those they help. But just as the honeysuckle hid the termites but didn’t remove them, so our good deeds may hide our sins but can’t remove them.

4) What Darkness Hides Decays

The variegated ivy that clambered up the fence and tea trees grew so thick that sunlight couldn’t break through. In the dank darkness, the fence decayed.

In the same way, Jesus said those who thought they were good—“who trusted in themselves that they were righteous”—wouldn’t bring their deeds to God’s light because “anyone who does wicked things hates the light and does not come to the light, lest his works should be exposed” (Luke 18:9-14; John 3:20). Because they didn’t acknowledge their sins, they didn’t ask for forgiveness and so they were left unjustified, with their moral decay spreading in spiritual darkness (Luke 18:14, 16:25; Matthew 23:27).

5) What Darkness Hides Breeds

‘Aventures de la famille Raton’ by Felicien de Myrbach-Rheinfeld (1853—1940) [Public domain], via Wikimedia Commons

The darkness under the thick ivy drew rats that nested and bred more rats. Ugh.

Similarly, those who believe they’re good have the dark environment that draws hypocrisy and lets it nest and breed. Here are hypocrisies Jesus identified in outwardly good people

Publicly giving donations and offering showy prayers to gain others’ admiration (Matthew 6:1-6)
Showing contempt towards others (Luke 18:9-14)
Making a show of following some of God’s commands while ignoring the greater—but less eye-catching—commands of justice, mercy, and faithfulness (Matthew 23:23)
Excusing in ourselves what we condemn in others (Matthew 23:28; Matthew 7:1-5)
Using human laws unjustly (Mark 7:9-13)

6) Unfallen Sometimes Means Untested

New Zealand tea trees on left supported fence for decades

When our tea trees came down, the fence couldn’t stand on its own against the wind. Though it survived strong winds with the tea trees’ help, by itself it fell to minor gusts.

Sometimes we think the reason we haven’t fallen to a particular sin is our goodness, when really it’s just that we’ve never been tested without supports such as health, steady income, strong relationships, dutiful children, success, peace, security, etc.

For instance, the Pharisees claimed they would never have committed their ancestors’ sins, such as killing prophets; they were too good for that. Not true, Jesus said (Matthew 23:29-36). Their “goodness” was being upheld by their positions of authority and popular opinion. When Jesus’ popularity caused those to fall, jealousy and rage set them to do the very deeds to which they were sure they’d never stoop.

7) What’s Perishable Perishes

The trouble with wood fences is that wood by nature is susceptible to termites and decay, so it’s not eternal.

Our bodies are susceptible to sin and decay too. In fact, “all have sinned” and no one is truly good (Psalm 14:3; Romans 3:10, 12, 23).

But there’s good news. Jesus told Nicodemus—an outwardly good Pharisee—that without Jesus all stand condemned, but with Jesus we can born again and have eternal life (John 3:1-21). Our present bodies will die, but we’ll enter God’s kingdom with a new, imperishable body that’s neither sinned nor been sinned against (1 Corinthians 15:42, 50-54).

Psalm 5’s Background

1) Address God with an Introductory Cry (vv. 1-6)

How to Begin Your Lament

Optional: Give Reasons Why God Should Act (vv. 4-6)

Your Turn

2) Confess Your Trust in God (vv. 7-8)

Your Turn

3) Lament (v. 9)

Your Turn

4) Petition God for What You Want (vv. 10-11)

Your Turn

5) Give Thanks or Praise (v. 12)

Your Turn

Conclusion

Books You Might Like

Related Posts

Terms Related to Psalms That Point to Jesus

Messiah and Christ

Messianic Psalms

Three Ways Psalms Point to Jesus

Direct Prophecy

Psalm 110

End Times Proclamations

Typology

Psalm 22

Psalm 118

Royal Psalms

Analogy

Conclusion

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Books You Might Like

Psalms Are Poems

Hebrew Poetry Uses Parallelism in Poetic Lines

Illustrating the Relationships Between Poetic Lines

Hebrew Poetry Uses Parallelism in Stanzas

Another Example: Psalm 71

Hebrew Poetry Uses Parallelism in Psalm Collections

Conclusion

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We Will Not Fear

We Will Not Fear Because God Is Our Refuge

We Will Not Fear Because God Is Our Strength

We Will Not Fear Because God Is an Ever-Present Help in Trouble

We Will Not Fear Because the City of God Awaits

We Will Not Fear Because God Appoints Our Time

We Will Not Fear Because We Know Our Future

We Will Not Fear Because the Lord Is with Us

We Will Be Still and Know that God Is God

We Will Remember the Lord Is with Us

A Prayer

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Biblical Imagery and Art

Art in the Bible

Art in Church History

6 Ways Scripture Art Enhances Bible Study

1) Scripture Art Deepens Understanding

Chapter 1 – Psalm 1: The Hope of God’s Blessing

Chapter 4 – Psalm 23: The Hope of the Lord’s Good Care

Chapter 8 – Psalms 30 & 146: Hope Fulfilled

2) Scripture Art Increases Learning

3) Scripture Art Increases Meditating

4) Illustrations to Color Make Scripture Art Doable

5) Scripture Art Starts God Conversations

6) Scripture Art Enhances Group Study

a) Scripture art is inviting

b) Scripture art encourages friendships that spans generations

c) Scripture art allows people to use their gifts

Conclusion

See also

Tip 1: Read the Entire Psalm

Tip 2: Identify Psalm 2’s Type

Tip 3: Look Up Unfamiliar Terms

Tip 4: Identify the Participants in Psalm 2

Tip 5: Identify the Arrangement of Psalm 2

Tip 6: Identify Links in Psalm 2

Tip 7: Look up How the New Testament Uses the Psalm

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