August 8, 2024

God is never late . . . even when we feel like He is.

Psalm 70

McKenna Carr
Thursday's Devo

August 8, 2024

Thursday's Devo

August 8, 2024

Thursday's Devo

August 8, 2024

Thursday's Devo

August 8, 2024

Big Book Idea

Thinking and feeling God's way.

Key Verse | Psalm 70:5

But I am poor and needy;
hasten to me, O God!
You are my help and my deliverer;
O LORD, do not delay!

Psalm 70

O LORD, Do Not Delay

To the choirmaster. Of David, for the memorial offering.

1  Make haste, O God, to deliver me!
    O LORD, make haste to help me!
2  Let them be put to shame and confusion
    who seek my life!
Let them be turned back and brought to dishonor
    who delight in my hurt!
3  Let them turn back because of their shame
    who say, “Aha, Aha!”

4  May all who seek you
    rejoice and be glad in you!
May those who love your salvation
    say evermore, “God is great!”
5  But I am poor and needy;
    hasten to me, O God!
You are my help and my deliverer;
    O LORD, do not delay!

Table of Contents
Introduction to The Psalms

Introduction to The Psalms

Timeline

Author and Date

Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.

Key Themes

The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:

  1. Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
  2. Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
  3. Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
  4. Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
  5. Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.

Types of Psalms

The Psalms can be identified according to some basic categories:

Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.

Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.

Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.

Hymns celebrating God’s law (Psalm 119).

Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).

Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).

Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).

Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).

Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).

Structure

The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.

Book 1 Psalms 1–41 Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26.
Book 2 Psalms 42–72 Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people.
Book 3 Psalms 73–89 The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88).
Book 4 Psalms 90–106 Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89.
Book 5 Psalms 107–150 The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134).
The Global Message of The Psalms

The Global Message of The Psalms

The Psalms are a resounding call for all God’s people and for all the world to sing! We are called to sing songs of confession and trust in God; to sing songs of thanksgiving and praise. The Psalms summon the global church to take up the cause of calling the world to join in such global and eternal songs of trust in, delight in, and worship of God for his magnificence—especially his magnificence displayed in his saving mercy.

Songs of Honest Lament

There is a surprising degree of honesty found in the prayers and songs of the Psalms. We find honest lament to God, with frequent repetition of questions such as “Why?” and “How long?” The psalmist asks in Psalm 42:9, “Why have you forgotten me?” Another psalm wonders, “Why, O LORD, do you stand far away? Why do you hide yourself in times of trouble?” (10:1; see also 88:14). “How long, O LORD?” is a frequent cry to God in the Psalms (see 6:3; 13:1; 79:5; 89:46).

Such prayers flow from desperately challenging situations, in which life feels overwhelming. Yet they also reflect the confident expectations of our honest cries to our compassionate and faithful God. The Lord invites his people worldwide to be boldly transparent before him—no masks, no pretense—even when the heart is breaking. He promises never to abandon those who belong to him.

Songs of Repentance and Trust

Songs of repentance are scattered throughout the Psalms. In such songs there are confessions of corporate sin—“Both we and our fathers have sinned; we have committed iniquity; we have done wickedness” (Ps. 106:6)—and individual songs of penitence (Psalms 6; 25; 32; 38; 51; 130; 143). These are not hopeless laments, but cries to a God who is a gracious deliverer (6:4), who deals with us according to his great love and mercy (51:1), and whose forgiveness flows from his goodness and not ours (130:3–4).

There is abundant reason to trust such a God for every good thing and in every situation (Psalm 23). To such a God we turn in times of great trouble, when we are at an utter loss in this fallen world. When enemies surround us and there is no one to help, God is our hope for deliverance (Psalm 22). Whether the desperate individual (Psalm 13) or the destitute community (Psalm 12) is in view, God is faithful to his promises. His steadfast love endures. He is worthy of our songs!

Songs of Thanksgiving and Praise

The Psalms are a divinely orchestrated hymnbook of thanksgiving and praise for God’s people. The covenant people of God return thanks to God for his wonderful deeds of deliverance, justice, and defense (Psalm 9), and for his favor and mercies (30:5, 7, 8, 10). All of this moves his people to burst into songs of joy and glad dancing (30:11–12).

In the Psalms, the people of God rejoice in all that God is and all that he has done. These songs of praise exalt God for his unsearchable greatness, his glorious splendor, and his awesome deeds (Ps. 145:3–6). He is worshiped as the King over all creation (93:1),the eternal King (10:16), the King of glory (24:8, 10), the King of all the earth (47:7), and the great King above all gods (95:3).

The Global Message of the Psalms

For all God’s people. The global message of the Psalms is that in light of God’s unfailing love and faithfulness there is a song to be sung by all God’s people everywhere—whatever their circumstances, whatever their emotions, whatever their adversity. The song to be sung will be of varied themes: lament, confession, repentance, thanksgiving, or praise to God. All of these, however, are songs of worship, expressing the universal experiences of God’s people. This is worship of God by the individual and the community, local and global, young and old (Ps. 148:12), now and forever (89:52). For a lost world filled with rebellion and sorrow, there is no greater remedy than a song that brings those who sing it to take refuge in God himself: a song for the oppressed, the hungry, the prisoner, the sojourner, the widow, and the fatherless (146:7–9).

A new song. The message of the Psalms is a call to the whole world to “Sing a new song!” “Oh sing to the LORD a new song; sing to the LORD, all the earth!” (Ps. 96:1). This is not a song of empty promises, but a song full of hope, a song exulting in the salvation of a covenant keeping and merciful God; not a song that fades, but an enduring, eternal song; a song of a God who lifts us out of mud and mire (69:2, 14).

Celebrating salvation. The book of Psalms opens with a picture of the two ways of life—the blessed and fruitful life of the one who delights in God, and the fleeting life of the wicked who (apart from God) stand condemned (Psalm 1). The world is called to set aside folly and to join in the life and song of the Redeemer, celebrating the salvation that is rooted in the sacrifice of the Savior (Psalm 22). This new song has been sung down through the ages; it continues today throughout the world; and it will one day be sung in the very throne room of God (Rev. 14:3).

Summoning the Nations

To the ends of the earth. The global church has a message for the world: join in this song! It is a celebration that will generate further praise—globally, generationally, and eternally. The church is to “declare his glory among the nations!” (Ps. 96:3). From Israel to the Christian church today to the global kingdom that will one day be known to the very ends of the earth, the redeemed of the Lord will come from every nation, tribe, people, and language, giving God thanks and celebrating his grace (Rev. 7:9).

For all nations. There is a message for the nations: “Praise the LORD, all nations! Extol him, all peoples!” (Ps. 117:1). The Lord humbles the nations (9:5, 19, 20), but he extends to all an offer of mercy and grace. One day, the nations will become Christ’s inheritance (2:8). This song begins with us but it must not end with us. There is a glorious globalization of the worship of God that we are privileged to help advance. In Christ we have found fullness of joy and pleasures forevermore (16:11). In turn we call the nations as well to be glad and sing for joy in him (67:4).

Fulfilled in Jesus. The love and mercy of God that forms the heart of the Psalms explodes onto history with the coming of Christ. It is in and through him that believers worldwide see God’s covenant faithfulness right before their eyes.

Spreading God’s glory. That glorious, global worship of God through Jesus Christ is not yet fully known or complete. Generating it is therefore our glad mission while on this earth. We will not rest till God’s glorious name is blessed forever and the whole earth is filled with his glory (Ps. 72:19).

Psalms Fact #3: How are the Psalms divided?

Fact: How are the Psalms divided?

How are the Psalms divided? The Psalms are divided into five books: 1–41; 42–72; 73–89; 90–106; 107–150. Each book ends with a “doxology,” a hymn of praise to God.

Psalms Fact #4: What was the main purpose of the Psalms for the people of God?

Fact: What was the main purpose of the Psalms for the people of God?

What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.

Psalms Fact #6: What is a psalm of lament?

Fact: What is a psalm of lament?

What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.

Psalms Fact #7: How many of the Psalms were written by David?

Fact: How many of the Psalms were written by David?

How many of the Psalms were written by David? David is the author of about half of the Psalms. Other authors include Asaph, Solomon, Moses, and the sons of Korah.

Psalms Fact #9: What defined someone as an “enemy” of the people of Israel?

Fact: What defined someone as an “enemy” of the people of Israel?

What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.

Psalms Fact #10: Are the Psalms poetry?

Fact: Are the Psalms poetry?

Are the Psalms poetry? The Psalms often reflect the feelings or emotions of the person who wrote the psalm. The book of Psalms includes poetry that covers all kinds of emotional feelings and experiences, from anguish and sorrow to great joy and thanksgiving.

Psalms Fact #12: How often does the NT quote from the Psalms?

Fact: How often does the NT quote from the Psalms?

How often does the NT quote from the Psalms? Of all the OT books, the Psalms and Isaiah are by far the two most widely quoted in the NT.

Psalms Fact #13: Selah

Fact: Selah

What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.

Psalms Fact #20: Snares

Fact: Snares

Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.

Psalms Fact #27: A helpful guide

Fact: A helpful guide

A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.

Psalms Fact #28: Memorizing the Psalms

Fact: Memorizing the Psalms

Memorizing the Psalms. The poetic style of the Psalms make them easy to memorize. Throughout the centuries, many believers have memorized all 150 Psalms.

Psalms Fact #40: How long?

Fact: How long?

How long? This question (79:5) occurs nearly twenty times in the Psalms, more than any other question. It is almost always associated with a psalm of lament, such as Psalm 79.

Structure of Psalms

Structure of Psalms

The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.

Book 1 Psalms 1–41 Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26.
Book 2 Psalms 42–72 Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people.
Book 3 Psalms 73–89 The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88).
Book 4 Psalms 90–106 Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89.
Book 5 Psalms 107–150 The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134).
OT Testimony that All Are under Sin (3:9)

OT Testimony that All Are under Sin (3:9)

Romans 3 OT Reference
Sinful Condition
v. 10, none is righteous Ps. 14:3/53:3; Eccles. 7:20
v. 11a, no one understands Ps. 14:2/53:2
v. 11b, no one seeks for God Ps. 14:2/53:2
v. 12, all have turned aside; together they have become worthless; no one does good, not even one Ps. 14:3/53:3
Sinful Speech (note progression from throat to tongue to lips)
v. 13a, b, their throat is an open grave; they use their tongues to deceive Ps. 5:10, Septuagint (English, 5:9)
v. 13c, the venom of asps is under their lips Ps. 140:3
v. 14, their mouth is full of curses and bitterness Ps. 10:7
Sinful Action
v. 15, their feet are swift to shed blood Prov. 1:16/Isa. 59:7
v. 16, in their paths are ruin and misery Isa. 59:7
v. 17, and the way of peace they have not known Isa. 59:8
Summary Statement
v. 18, there is no fear of God before their eyes Ps. 36:1
Study Notes

Ps. 70:1–3 The threat comes from those who seek my life, who delight in my hurt, and who say, “Aha, Aha!” They are eager to hurt the faithful and then rejoice over their defeat. The enemies could be powerful, unfaithful Israelites, or they could be foreigners who seek to make God’s people worship other gods.

Study Notes

Psalm Ps. 70. This short psalm is an individual lament, an urgent prayer for rescue from gloating enemies. The psalm is very similar to 40:14–16. The title specifies the psalm as “for the memorial offering” (see note on Psalm 38).

Ps. 70:4–5 Who seek you contrasts with “who seek my life” (v. 2). Hasten echoes “make haste” (v. 1), while help and deliverer look back to “deliver” and “help” (v. 1).

S3:155 Psalm 70

Listen Now

Dive Deeper | Psalm 70

Recently, my husband and I were late for a movie—the kind of late that indicated we "forgot about the movie entirely," which, candidly, we did. The only reason we knew we were late was because our friends texted us, asking, "Where are you guys?" I wonder how often we feel the same way about God. By all our best calculations, we often think He "should have" answered our prayer by now.

David in Psalm 70 speaks with desperation, implying he felt in a similar way as we do sometimes. The urgency in David's tone and the repetition of "haste"/"hasten" shows us that he feels God is slow to help—seemingly behind schedule. Even while questioning where God is and the timing of His deliverance, David lifts up a prayer with confidence, recognizing the character of God. The psalm begins with asking for God's help and deliverance (Psalm 70:1), but ends in verse five with the statement of, "You are my help and my deliverer; O LORD, do not delay!" (Psalm 70:5b, emphasis added)

We have to seek the Lord in all situations (Philippians 4:6-7), recognizing that we may not always understand or see Him move in the ways we expect. Even when we don't, we have to recognize our need for a Savior (Psalm 70:5a) and declare repeatedly the truths we know about God (Psalm 70:5b). Faith in God means we have hope even when we cannot see how God is moving (Hebrews 11:1). God is never late, even when we feel like He is. Our continual cry heavenward will be heard and answered.

Regarding the movie we were late for, it turns out we had perfect timing, entering the theater right as the trailers ended. Thankfully, unlike us regarding the movie, God never forgets us or fails to hear our prayers. I am so grateful that we can trust our Heavenly Father, who is sovereign over the universe, to have perfect timing in answering our prayers and to always show up.

This month's memory verse

Have I not commanded you? Be strong and courageous. Do not be frightened, and do not be dismayed, for the LORD your God is with you wherever you go.”

– Joshua 1:9

Discussion Questions

1. The middle of this psalm contrasts the character of those who are not seeking the LORD with those who are. For those who are not, the psalmist asks for justice to prevail. For those who are seeking the Lord, the psalmist asks that they will see affirmation of God's character and His goodness.

Will people who observe your life describe you as someone seeking the Lord or not (John 15:8)? In what ways are you currently seeking the Lord and finding ways to rejoice in Him?

2. In my own life, both while searching for a college to attend (3+ years) and looking for a house (1½ years), it seemed that the Lord's timing was delayed. Upon looking back, it is evident how the Lord's timing was truly perfect and that the seasons of waiting were intentional opportunities to grow in trusting Him.

When in your story have you waited for the Lord to answer a prayer? Looking back on your life, can you spot moments in which He fulfilled a prayer in timing or ways you did not expect?

3. What are current areas in your life that you need to lift up to the Lord with the same fervency as the psalmist? What would it look like for you to wait patiently for the Lord (James 5:7-8, 10-11)?

As we gear up to release even more features for Join The Journey in 2025, our staff team, unfortunately, no longer has the margin to continue to support the comment functionality. We have big things in store for Join The Journey 2025. Stay tuned!

MS

Michael Scaman

"¡Ándele, ándele, ándele!"" Urgency opens and closes a plea by David for help.. Make haste 3 times and do not delay is said 1 times various ways and in 5 verses. In just five verses, the Psalm reveals God's glory through His readiness to be asked to hurry up and deliver and help those who call upon Him. In musical flow the short notes the long notes all help draw attention to something. Like a staccato note this tiny Psalm adds emphasis to what is before and after, in a sense 'musically' tying them together. Positioned between a bigger Psalm pointing to the death of Jesus and another bigger Psalm after pointing to His resurrection, The title including "memorial offering " is also consistent with joining thee death and resurrection of Christ together, the ultimate "memorial offering " Psalms 69-71. Memorial offering seems like something to remember and hasten ties together long term with the here and now. Psalm 70:1, Psalm 38:22, Psalm 40:13. All had prayers to make haste to help, God lets David pray this hurry up prayer so there is a God glorifying way to pray hurry! There is a thread in Psalms where there is assured victory where it starts with prays of how long? Then turns to how good it is to wait for the LORD. In Psalm 110 it even has Jesus sitting at the right hand waiting for God to take care of enemies making them his footstool. We are urgently waiting . Come quickly Lord Jesus.
GJ

greg jones

Good morning McKenna. Loved your deeper dive. In my case I’m pretty sure it’s a good thing that I have no control over God’s timing. This resonated with me today. “We have to seek the Lord in all situations (Philippians 4:6-7), recognizing that we may not always understand or see Him move in the ways we expect.” To give Psalm 70 some biblical nuance I consider it through the arc of the ages alongside other scriptures that give us the bigger picture that is evolving beyond this one individual psalm. Part of that bigger picture being recognizing within ourselves that we don’t always understand or see Him move in the ways we expect. Years later Jeremiah writing near the end of the reign of the Davidic monarchy in Judah. The word came to Jeremiah concerning all the people of Judah in the fourth year of Jehoiakim son of Josiah king of Judah, which was the first year of Nebuchadnezzar king of Babylon. Jeremiah 25:1 This whole country will become a desolate wasteland,and these nations will serve the king of Babylon seventy years. “But when the seventy years are fulfilled, I will punish the king of Babylon and his nation, the land of the Babylonians, for their guilt,” declares the Lord, “and will make it desolateforever. Jeremiah 25:11-12 About a lifetime or a couple of generations. A few chapters later Jeremiah sends a letter to the people who are experiencing the exile Jeremiah prophesied in chapter 25. This is what the Lord says: “When seventy years are completed for Babylon, I will come to you and fulfill my good promise to bring you back to this place. For I know the plans I have for you,” declares the Lord, “plans to prosper you and not to harm you, plans to give you hope and a future. Then you will call on me and come and pray to me, and I will listento you. You will seek me and find me when you seek me with all your heart. Jeremiah 29:10-13 Jeremiah continues… You may say, “The Lord has raised up prophets for us in Babylon,” but this is what the Lord says about the king who sits on David’s throne and all the people who remain in this city, your fellow citizens who did not go with you into exile— yes, this is what the Lord Almighty says: “I will send the sword, famine and plague against them and I will make them like figs that are so bad they cannot be eaten. Jeremiah 25:15-17 It goes on but it just gets worse when it comes to what God is going to do to those remaining in Jerusalem. Could have been those prophets were telling the people to sing Psalm 70 a little louder? I say that considering what’s coming later chronologically in Isaiah. Isaiah 1-39 is Isaiah prophesying ahead of Jeremiah and the exile. Isaiah 40-66 is Isaiah prophesying during the times of the return from exile onward. Some call the later half of Isaiah 2nd Isaiah. Isaiah 40 to Isaiah 59:20 is one contentious poem before braking for one verse of prose then going poetic again. So at a later date Isaiah proclaims. See, the former things have taken place,
    and new things I declare;
before they spring into being
    I announce them to you.” Sing to the Lord a new song,
    his praise from the ends of the earth,
you who go down to the sea, and all that is in it,
    you islands, and all who live in them. Isaiah 42:9-10 For a long time I have kept silent,     I have been quiet and held myself back. But now, like a woman in childbirth,     I cry out, I gasp and pant. Isaiah 42:14 This next part seems pretty harsh. “Hear, you deaf;     look, you blind, and see! Who is blind but my servant,     and deaf like the messenger I send? Who is blind like the one in covenantwith me,     blind like the servant of the Lord? You have seen many things, but you pay no attention;     your ears are open, but you do not listen.” Isaiah 42:18-20 But reading that along side Jesus sometimes addressing his disciples I begin to understand what sounds to be harsh as a culturally acceptable form of speech to make a point. Then Jesus said to them, (his disciples) “Don’t you understand this parable? How then will you understand any parable? Mark 4:13 He got up, rebuked the wind and said to the waves, “Quiet! Be still!” Then the wind died down and it was completely calm. He said to his disciples, “Why are you so afraid? Do you still have no faith?” Mark 4:39-40 After he had left the crowd and entered the house, his disciples asked him about this parable. “Are you so dull?” he asked. “Don’t you see that nothing that enters a person from the outside can defile them? Mark 7:17-18 Aware of their discussion, Jesus asked them: “Why are you talking about having no bread? Do you still not see or understand? Are your hearts hardened? Do you have eyes but fail to see, and ears but fail to hear? And don’t you remember? When I broke the five loaves for the five thousand, how many basketfuls of pieces did you pick up?” Mark 8:17-19 I asked your disciples to drive out the spirit, but they could not.” “You unbelieving generation,” Jesus replied, “how long shall I stay with you? How long shall I put up with you? Bring the boy to me.” Mark 9:18-19 You kinda have to picture this one. Jesus to his disciples. “If anyone causes one of these little ones—those who believe in me—to stumble, it would be better for them if a large millstone were hung around their neck and they were thrown into the sea. Mark 9:42 A short time later. People were bringing little children to Jesus for him to place his hands on them, but the disciples rebuked them. When Jesus saw this, he was indignant. He said to them, “Let the little children come to me, and do not hinder them, for the kingdom of God belongs to such as these. Mark 10:13-14 And picture this one too. Everyone will be salted with fire. “Salt is good, but if it loses its saltiness, how can you make it salty again? Have salt among yourselves, and be at peace with each other.” Mark 9:49-50 Then James and John, the sons of Zebedee, came to him. “Teacher,” they said, “we want you to do for us whatever we ask.” “What do you want me to do for you?” he asked. They replied, “Let one of us sit at your right and the other at your left in your glory.” Mark 10:35-37 When the ten heard about this, they became indignant with James and John. Mark 10:41 There’s more examples but as for myself I’m convinced, I have to seek the Lord in all situations, recognizing that I may not always understand or see Him move in the ways I expect.
SB

Sue Bohlin

Bless you for this devo, McKenna! I am intrigued by phrase "I am poor and needy," reading it through the lens of a 21st century American. We don't DO "poor and needy" in this culture. We are a pull-yourself-up-by-your-bootstraps, "I've got this" culture. At re:generation, our biblical discipleship and recovery ministry, I hear the confession of the sin ditch of self-sufficiency over and over again. At home, my husband will freely admit that it just doesn't occur to him to ask for God's help about things. But the reality is that we ARE as poor and needy as an astronaut is dependent on NASA to keep him alive in the spaceship or a space suit when outside the command module. This morning I am reflecting on the idea that as neediness is unhealthy and unpleasant when directed at people, it is gloriously appropriate and worshipful when directed at God. He created us to need Him as much as we need air. I pray for myself and all of us JTJ family to have our eyes opened to the truth, and the degree, of our neediness. May we join David in embracing that we are "poor and needy" before the God who delights to lavish His goodness on us and meet our needs. 2 Peter 1:3 reassures us that He has given us everything we need for life and godliness; we need to "turn our cups right side up" in acknowledging that we are poor and needy to receive what God wants to pour into us.
MS

Michael Scaman

Sue. Ironically in the psalms the poor man is usually referring to Jesus. Or poor and needy David painting a picture of the poor man Jesus. Tho He was rich he became poor. Examples being psalms 34 and 109.
AL

Amy Lowther

1. I would be seen as seeking the Lord through reading the Bible, listening to sermons, going to service on Sundays, serving for the church, and sharing with other believers. 2. The Lord has helped me learn patience to overcome my impatience. Patience helps me respect God, prayers, and myself as prayers and God help me work at how God prefers I be. 3. Everything. McKenna - Thank you for sharing your ideas. You make a good point in saying,”David lifts up a prayer with confidence, recognizing the character of God”. God’s character is a great reason to trust God and a great reason to pray.