Welcome to Day 2702 of Wisdom-Trek. Thank you for joining me.

This is Guthrie Chamberlain, Your Guide to Wisdom

Day 2702 – Wisdom Nuggets – Psalm 82:1-8 – Daily Wisdom

Wisdom-Trek Podcast Script – Day 2702

Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2702 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before.

Today’s Wisdom Nugget is titled: The Supreme Court of the Cosmos – The Judge of All Judges – A Trek Through Psalm 82:1-8

Guthrie Chamberlain: Welcome to Wisdom-Trek, your compass for navigating the profound landscapes of faith and life. I’m your guide, Guthrie Chamberlain, and today, we open a powerful and dramatic new chapter in our journey through the Psalms. We’re embarking on a trek through Psalm 82 in the New Living Translation, encompassing its entirety, verses 1 through 8.

Psalm 82, like many we’ve explored recently, is attributed to Asaph. But after the celebratory festivals of Psalm 81 and the laments for national restoration in Psalm 80, this psalm introduces us to a truly astounding scene: God Himself, acting as the supreme Judge, standing in judgment over all other authorities. It’s a divine courtroom, a cosmic tribunal, where God holds human rulers and judges accountable for their injustice and corruption.

This psalm, in just eight short verses, provides a breathtaking glimpse into the heart of God’s justice. It delivers a withering condemnation of those in power who abuse their authority, while simultaneously issuing a powerful command to defend the powerless. It reminds us that no matter how powerful or esteemed a human leader may be, they are ultimately accountable to a higher authority, the one true Judge of all the earth.

So, let’s step into this dramatic scene and listen to the verdict from the Supreme Judge of the cosmos.

• The Divine Tribunal and the Condemnation of the Unjust

(Reads Psalm 82:1-4 NLT)

God presides over heaven’s court; he pronounces judgment on the heavenly beings: “How long will you hand down unjust decisions by favoring the wicked?” Interlude “Give justice to the poor and the orphan; uphold the rights of the oppressed and the destitute. Rescue the poor and helpless; deliver them from the grasp of evil people.”

Guthrie Chamberlain: The psalm begins by setting a truly magnificent and sobering scene: “God presides over heaven’s court; he pronounces judgment on the heavenly beings.” The “heaven’s court” or “divine council” was a common literary motif in the ancient Near East, but here it is uniquely appropriated to show God’s absolute supremacy. The “heavenly beings” (elohim) in this context are not God’s divine rivals, but are often interpreted as human judges and rulers, or perhaps even angelic beings entrusted with the oversight of nations, all of whom are ultimately subordinate to God. God is the one and only supreme Judge, and He is holding all other authorities—divine and human—accountable. He is standing over all the judges of the earth, watching every decision they make.

The first question God asks is a searing indictment of their failures: “How long will you hand down unjust decisions by favoring the wicked?” This echoes the familiar cry of lament, “How long, O Lord?” (Psalm 79:5), but this time the question is directed from God to the unjust judges. It signifies God’s righteous indignation and His perfect patience. Their injustice is not new; it’s a prolonged pattern. Their sin is clear: they pervert justice by “favoring the wicked” and showing partiality, a practice explicitly forbidden in God’s Law (Leviticus 19:15, Deuteronomy 1:17). They take bribes, they bow to the powerful, and they rule in a way that benefits the evil rather than the good.

The “Interlude” gives us a moment to reflect on the gravity of this divine questioning.

After the condemnation, God issues a clear, definitive command, providing a righteous blueprint for all in authority: “Give justice to the poor and the orphan; uphold the rights of the oppressed and the destitute. Rescue the poor and helpless; deliver them from the grasp of evil people.” This command is a powerful contrast to their corruption. God tells the judges what they should be doing instead of perverting justice. The focus is on the most vulnerable in society: “the poor,” “the orphan,” “the oppressed,” “the destitute,” and “the helpless.” These are the very people who lacked influence, power, and a voice in the ancient world.

God commands the judges to “give justice,” to “uphold the rights,” to “rescue,” and to “deliver” them. These are active verbs that require intentional, compassionate action. To “give justice” (mishpat) to the poor means to ensure that they are treated fairly in legal matters. To “uphold the rights” means to actively advocate for those who cannot advocate for themselves. To “rescue” and “deliver” means to intervene and save the helpless from the grasp of “evil people” who would exploit and abuse them. This is the heart of God’s justice, one that prioritizes the protection of the vulnerable over the interests of the powerful. This is the same heart of God we saw praised in Psalm 72:13-14, where the ideal king “will have pity on the poor and the needy” and “redeem them from oppression and violence.” Here, God commands human rulers to reflect that same compassion.

This first section establishes a powerful truth: God is the supreme Judge, and all human rulers are commanded to reflect His justice by actively defending the powerless.

• The Fate of the Unjust and the Plea for God’s Justice

(Reads Psalm 82:5-8 NLT)

But they are completely ignorant, and they understand nothing. They wander about in darkness as the foundations of the earth are shaken. I say, ‘You are gods; you are all children of the Most High. But you will die like mere mortals and fall like every other ruler.’ Arise, O God, and judge the earth, for all the nations belong to you.

Guthrie Chamberlain: After God’s righteous command, the psalmist lamentably observes the rulers’ current state, a state that leads to societal chaos: “But they are completely ignorant, and they understand nothing. They wander about in darkness as the foundations of the earth are shaken.” The “But” here signals a tragic reality. Despite God’s clear indictment and command, the unjust rulers remain spiritually and intellectually blind. They are “completely ignorant” and “understand nothing” of God’s divine perspective, His justice, or their own ultimate accountability. They are living in a state of spiritual “darkness.”

The consequence of this blindness is that the entire society suffers. As the rulers “wander about in darkness,” the “foundations of the earth are shaken.” This is a powerful metaphor for social and political chaos. When the leaders, the very pillars of society, are ignorant of God’s truth and pervert justice, the entire social order becomes unstable, tottering and teetering toward collapse. The stability of a nation is directly tied to the righteousness of its leaders.

Then comes one of the most remarkable and challenging pronouncements in all of Scripture, a divine paradox: “I say, ‘You are gods; you are all children of the Most High. But you will die like mere mortals and fall like every other ruler.'” God acknowledges the authority and status He has given to these judges. The title “gods” (elohim) is used here in a lower case sense, signifying their divine commission as God’s representatives on earth, acting on His behalf. In that role, they are indeed “children of the Most High.” Their authority is not self-appointed; it is divinely granted.

However, the “But” introduces a devastating and sobering reality: their divinely granted authority does not exempt them from mortality or from judgment. They “will die like mere mortals” and “fall like every other ruler.” Their power is temporary, their lives are finite, and their ultimate fate is no different from the most common of men. Their divine commission does not grant them immortality or immunity from the grave. This serves as a powerful warning against the ultimate futility of human pride and injustice. Their lofty status and power are a fleeting illusion, soon to be replaced by the cold reality of death and divine judgment.

The psalm concludes with a final, desperate, and magnificent plea from the psalmist, Asaph, to God: “Arise, O God, and judge the earth, for all the nations belong to you.” This is a final, climactic prayer for God to intervene where human rulers have failed. The cry “Arise, O God!” echoes the plea from previous psalms, such as Psalm 74:22, where the psalmist begs God to “Arise, O God, and plead your cause!” Here, the cause is the same: God’s justice and His universal sovereignty. The psalmist wants God to rise up from His apparent inaction and act as the ultimate Judge.

The reason for this plea is a confident declaration of God’s universal reign: “for all the nations belong to you.” This affirms God’s supreme authority and ownership over the entire world. All nations are His, and so He has the perfect right and the perfect power to execute His righteous judgment over all of them. This is the ultimate resolution to the problem of injustice: human leaders fail, societies totter, but the one true, sovereign God will ultimately rise up and make all things right.

Psalm 82 is a powerful and dramatic psalm that gives voice to our deep longing for justice in a world where human leaders so often fail. It provides a sobering warning to those in power, while giving a profound hope to the oppressed, reminding us all that God is the ultimate Judge who will one day make all things right.

What profound wisdom can we draw from this psalm for our Wisdom-Trek today?

Firstly, this psalm offers immense comfort to those who feel they have no recourse against injustice. God sees, hears, and judges every unjust decision made by those in power. We can find solace in the knowledge that God Himself presides over the ultimate court of appeal.

Secondly, it is a sober warning to all in positions of authority—from national leaders to parents—that our power is not our own. It is a divine commission, and we are accountable to God for how we use it, particularly in our care and defense of the vulnerable.

Thirdly, it reminds us that the apparent power and pride of unjust rulers are temporary. Despite their titles, their influence, and their wealth, they are ultimately “mortals” who will die and be judged. We should not envy their fleeting success, but rather trust in God’s enduring justice.

Finally, the psalmist’s plea, “Arise, O God, and judge the earth,” becomes our own prayer. We can confidently ask God to intervene in the injustices we see in our world, knowing that His authority is supreme and His ultimate judgment is certain and just.

Let us commit to living and leading with righteousness, upholding the rights of the oppressed, and trusting in the God who presides over heaven’s court and will one day judge the whole earth.

Guthrie Chamberlain: Thank you for joining me on this powerful trek through Psalm 82. I trust that this exploration of God’s supreme justice has resonated with your own journey and equipped you to trust in Him for ultimate vindication. Join me again next time as we begin a new segment of Wisdom-Trek, continuing to uncover the timeless truths of God’s Word. Until then, keep moving forward, enjoy the journey, and create a great day! I am Guthrie Chamberlain, reminding you to Live Abundantly, Love Unconditionally, Listen Intentionally, Learn Continuously, Lend to others Generously, Lead with Integrity, and Leave a Living Legacy each day.

Welcome to Day 2701 of Wisdom-Trek, and thank you for joining me.

This is Guthrie Chamberlain, Your Guide to Wisdom – Theology Thursday – “The Cloud Rider” – Supernatural

Wisdom-Trek Podcast Script – Day 2701

Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2701 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before.

Today, we continue with the 12^th of 16 segments of our Theology Thursday lessons. I will read through the book “Supernatural,” written by Hebrew Bible scholar, professor, and mentor Dr. Michael S. Heiser, who has since passed away. Supernatural is a condensed version of his comprehensive book, ‘The Unseen Realm.’ If these readings pique your interest, I would recommend that you read ‘The Unseen Realm.’ Today, we will read through chapter twelve: “The Cloud Rider”

I closed the last chapter by noting how Jesus began to talk about his death immediately after baiting the powers of darkness at the gates of hell and Mount Hermon. The challenge set in motion a string of events that would lead to the Lord’s trial and his death on the cross. Christians have read about the trial of Jesus many times. But there’s a supernatural backdrop to it that is frequently overlooked.

To understand what finally draws the death sentence from the Jewish authorities and the transfer of Jesus to Pontius Pilate to carry it out, we have to go back to the Old Testament book of Daniel—to a meeting God holds with his heavenly host, his divine council.

The Ancient of Days and His Council

Daniel 7 begins with an odd vision. Daniel sees four beasts coming out of the sea (Dan. 7:1–8). They’re all freakish, but the fourth beast is the worst. In the dreams interpreted in the Old Testament, both objects and living things always represent something, and in this dream, the four beasts in Daniel’s vision are four empires. We know that because his vision aligns with the themes of Nebuchadnezzar’s dream in Daniel 2, which was about Babylon and three other empires to follow. Our focus, though, is on what Daniel describes next:

As I looked, thrones were placed, and the Ancient of Days took his seat; his clothing was white as snow, and the hair of his head like pure wool; his throne was fiery flames; its wheels were burning fire. A stream of fire issued and came out from before him; a thousand thousands served him, and ten thousand times ten thousand stood before him; the court sat in judgment, and the books were opened. (Dan. 7:9–10)

We know the Ancient of Days is the God of Israel. That’s pretty easy to determine, especially if we compare the description of his throne to Ezekiel’s vision of God’s throne (Ezek. 1). The fire, wheels, and human form on the throne in that vision are the same as Daniel’s.

But did you notice there isn’t just one throne? There are a number of thrones in Daniel’s vision (Dan. 7:9)—enough for the divine court, God’s council (Dan. 7:10).

The heavenly court meets to decide the fate of the beasts—the empires—in the vision. It is decided that the fourth beast must be killed and the other beasts rendered powerless (Dan. 7:11–12). They will be displaced by another king and kingdom. And that’s where things get even more interesting.

The Son of Man Who Comes on the Clouds

Daniel continues narrating his vision:

I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him. And to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed. (Dan. 7:13–14)

“Son of Man” is a phrase used many times in the Old Testament. It should be no surprise that it speaks of a human. The surprise is how else this human is described in this passage. Daniel 7:13 describes a man coming on the clouds to the Ancient of Days.

Why is that a big deal? Because everywhere else that description occurs in the Old Testament, it was used only of God himself (Isa. 19:1; Deut. 33:26; Ps. 68:32–33; Ps. 104:1–4). But in Daniel 7, God was already in the scene as the Ancient of Days. It’s as if, in his vision, Daniel sees a “second God” who is also a man—something like the way Christians believe in God as more than one person.

That’s precisely the point.

As Jesus stood before Caiaphas at his trial in Matthew 26, his life hanging in the balance, he hit a nerve by appealing to this idea:

Now the chief priests and the whole council were seeking false testimony against Jesus that they might put him to death, but they found none, though many false witnesses came forward. At last two came forward and said, “This man said, ‘I am able to destroy the temple of God, and to rebuild it in three days.’ ” And the high priest stood up and said, “Have you no answer to make? What is it that these men testify against you?” But Jesus remained silent. And the high priest said to him, “I adjure you by the living God, tell us if you are the Christ, the Son of God.” Jesus said to him, “You have said so. But I tell you, from now on you will see the Son of Man seated at the right hand of Power and coming on the clouds of heaven.” Then the high priest tore his robes and said, “He has uttered blasphemy. What further witnesses do we need? You have now heard his blasphemy. What is your judgment?” They answered, “He deserves death.” (Matt. 26:59–66).

In what seems like a pointless answer to a clear question, Jesus quoted Daniel 7:13 in response to Caiaphas. Do you want to really know who I am, Caiaphas? Listen carefully. The reaction is immediate. Caiaphas understood in an instant that Jesus was claiming to be the second God figure of Daniel 7:13—the human who was described in a way only God was described in the Old Testament. He was claiming to be God in human form. That was blasphemy​—and grounds for a death sentence.

But Jesus, of course, knew that. He had no interest in protecting himself. He knew he must die to restore God’s kingdom, bring believers into God’s family, and reclaim the nations from the evil principalities and powers who controlled the nations God rejected at Babel.

And die he did. Psalm 22, well-known for how it describes the physical effects of crucifixion through the words of David, gives us a glimpse of horrors unseen at the cross. The suffering psalmist moans:

All who see me make fun of me; they stick out their tongues and shake their heads. “You relied on the Lord,” they say. “Why doesn’t he save you? If the Lord likes you, why doesn’t he help you?” … Many enemies surround me like bulls; they are all round me, like fierce bulls from the land of Bashan. They open their mouths like lions, roaring and tearing at me. My strength is gone, gone like water spilled on the ground. All my bones are out of joint. (Ps. 22:7–14 gnt)

The creepy part of this description is the fierce bulls from Bashan. As we noted earlier, in Old Testament times, Bashan was ground zero to demonic gods and the realm of the dead. The area was a leading center for the worship of Baal, symbolized by bulls and cows. “Bulls from the land of Bashan” is a reference to demons, the powers of darkness. In our own time, the imagery was captured in all its eerie repulsion by C. S. Lewis in The Lion, the Witch, and the Wardrobe. No one who has read that book or seen the movie can forget Aslan humbly surrendering his life to the delighted hordes of the White Witch on the Stone Table.

And just as Jesus had utterly outwitted Satan, Aslan had played the White Witch for a fool. What evil misperceived as the moment of triumph turned out to be its own irreversible defeat.

You Are Gods, but You Will Die Like Men

Satan’s loss of his claim over the lives of the children of Adam was not the only loss he suffered at the cross. His cohorts in rebellion, the supernatural gods (elohim) of the nations, would see their domains begin to vanish.

The supernatural gods had been assigned those nations by the Most High, the God of Israel (Deut. 4:19–20; 32:8–9). We are not told when they became enemies of God, but they did. They had turned God’s own people, Israel, away from worshipping him to instead sacrifice to them (Deut. 17:1–3; 29:26–27; 32:17). Psalm 82, the psalm we looked at in chapter 2 to introduce the divine council, tells us these elohim abused their power and rewarded evil. They have no care for God’s law or justice:

God presides in the heavenly council; In the assembly of the gods (elohim) he gives his decision: “You must stop judging unjustly; you must no longer be partial to the wicked! Defend the rights of the poor and the orphans; be fair to the needy and the helpless. Rescue them from the power of evil people. “How ignorant you are! How stupid! You are completely corrupt, and justice has disappeared from the world.” (Ps. 82:1–5 gnt)

The rest of the psalm tells us God had called this heavenly council meeting to tell the gods their future was bleak. Their reigns of terror would end when God decided to reclaim the nations:

“ ‘You are gods,’ I said; ‘all of you are children of the Most High.’ But you will die like mortals; your life will end like that of any prince.” Come, O God, and rule the world; all the nations are yours.” (Ps. 82:6–8 gnt)

When would God decide to reclaim the nations? We read the answer earlier in Daniel 7:14 (gnt):

He was given authority, honor, and royal power, so that the people of all nations, races, and languages would serve him. His authority would last forever, and his kingdom would never end.

The messaging of Daniel 7:13–14 is clear—when the Son of Man receives the kingdom, it will be the beginning of the end for the supernatural powers of darkness. Jesus received the kingdom at his resurrection. God “raised Christ from death and seated him at his right side in the heavenly world. Christ rules there above all heavenly rulers, authorities, powers, and lords; he has a title superior to all titles of authority in this world and in the next” (Eph. 1:20–21 gnt).

Why This Matters

Before the cross, Satan had eternal claim on our souls. All humans die—and so, go to the realm of the dead, his domain. And there we would remain—were it not for the sacrifice of Jesus and his resurrection. Through faith in his work on the cross, we are raised with him. As we saw in the previous chapter, Satan was expelled from God’s presence when the kingdom began on earth (Luke 10:18). God would have no more of his accusations against believers. He had no more right to our souls.

Why, then, do we live as though he does?

Salvation is not gained by moral perfection. It is a gift that comes by grace, through faith (Eph. 2:8–9). That in turn means salvation cannot be lost by moral imperfection. What is not at all gained by performance cannot be lost by poor performance. Salvation is about believing loyalty—trusting what Jesus did to defeat Satan’s claim and turning from all other gods and the belief systems of which they are a part.

That is the message of God’s kingdom we are commissioned to tell to the nations (Matt. 28:19–20). And as we obey, the dominions of the enemy gods, the principalities and powers, shrink—soul by soul, moment by moment. The gates of hell, the realm of the dead, do not withstand the resurrection, and will not withstand the advance of the gospel.

At the time of Jesus’ crucifixion, though, none of this seemed real to the disciples. But they would soon get the message in a dramatic, unforgettable way.

Join us next time on Theology Thursday as we explore ‘The Great Reversal.’

Reflect…

If you found this podcast insightful, subscribe and leave us a review, then encourage your friends and family to join us and come along tomorrow for another day of ‘Wisdom-Trek, Creating a Legacy.’.

Thank you so much for allowing me to be your guide, mentor, and, most importantly, I am your friend as I serve you through this Wisdom-Trek podcast and journal.

As we take this Trek together, let us always:

1. Live Abundantly (Fully)
2. Love Unconditionally
3. Listen Intentionally
4. Learn Continuously
5. Lend to others Generously
6. Lead with Integrity
7. Leave a Living Legacy Each Day

I am Guthrie Chamberlain….reminding you to’ Keep Moving Forward,’ ‘Enjoy your Journey,’ and ‘Create a Great Day…Everyday! See you next time for more daily wisdom!

Welcome to Day 2700 of Wisdom-Trek. Thank you for joining me.

This is Guthrie Chamberlain, Your Guide to Wisdom

Day 2700 – Wisdom Nuggets – Psalm 81:8-16 – Daily Wisdom

Wisdom-Trek Podcast Script – Day 2700

Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2700 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before.

Today’s Wisdom Nugget is titled: The Heart’s Hardness – A Plea for Unwavering Loyalty – Concluding Our Trek Through Psalm 81:8-16Guthrie Chamberlain: Welcome back to Wisdom-Trek, your compass for navigating the profound landscapes of faith and life. I’m your guide, Guthrie Chamberlain, and today, we reach the powerful and poignant conclusion of our trek through Psalm 81 in the New Living Translation, encompassing its final verses, 8 through 16.

In our last conversation, we began Psalm 81 with a vibrant, celebratory call to worship, a joyful festival meant to be a perpetual reminder of God’s deliverance. The psalmist then recounted a dramatic shift to God’s direct voice, recalling His mighty act of removing the “burden from your shoulders” and freeing Israel’s “hands from their heavy baskets” of slavery in Egypt (Psalm 81:6). We heard how God answered their cry from the “hidden place of thunder,” the awe-inspiring moment at Sinai when He gave them His law.

Now, God’s direct address continues, moving from a remembrance of His saving acts to a strong command for exclusive loyalty and a heartbreaking lament over His people’s persistent disobedience. This section is a profound expression of God’s own heart, revealing His deep desire for a relationship of trust and His sorrow over their stubborn rebellion. It culminates in a beautiful, almost wistful, promise of the boundless blessings they would have received if only they had listened.

So, let’s listen carefully, not just to the words, but to the yearning heart of God as He pleads with His people.

• A Divine Demand for Exclusive Loyalty

(Reads Psalm 81:8-10 NLT)“Listen to me, O my people, if you would only listen to me, O Israel!You must never have a foreign god;you must not worship a foreign god.For I am the Lord your God,who rescued you from the land of Egypt.Open your mouth wide, and I will fill it with good things.”Guthrie Chamberlain: God’s voice begins with an urgent, repeated, and intimate plea: “Listen to me, O my people, if you would only listen to me, O Israel!” The repetition of “if you would only listen to me” expresses a profound, almost desperate desire for His people to pay attention. He is calling to them as “my people” and “Israel,” using covenant names that signify their special, chosen relationship with Him. This is not the voice of a distant commander, but of a personal God who yearns for His people’s attention and obedience.

The command that follows is absolute and foundational to their covenant: “You must never have a foreign god; you must not worship a foreign god.” This is the first and second commandment of the Ten Commandments (Exodus 20:2-3). God demands exclusive loyalty and allegiance. In the ancient Near East, it was common for people to worship multiple gods, adding a new god to their pantheon whenever they encountered a new nation or experienced a new need. But God, the God of Israel, forbade this practice completely. He is not one god among many; He is the one true God, and He demands their sole worship. The existence of a “foreign god” was a direct violation of their covenant, a deep betrayal of their relationship. God’s command here is a direct confrontation with the kind of idolatry that was a constant temptation and a persistent sin for Israel, as recounted in so many of the historical psalms (like Psalm 78).

The reason for this exclusive loyalty is then given, rooted in God’s saving power: “For I am the Lord your God, who rescued you from the land of Egypt.” This is the definitive statement of God’s identity and His claim on their allegiance. “The Lord your God” (Yahweh Elohim) emphasizes His personal and powerful relationship with them. He is the one who took the initiative and “rescued you from the land of Egypt.” This act of liberation was the basis for the covenant and the moral foundation for their obedience. They are to worship Him exclusively, not because He is just a strong god, but because He is their personal Deliverer who freed them from the bondage of slavery. He is the God of their salvation.

God then provides a beautiful and tender promise of provision that is contingent on their loyalty: “Open your mouth wide, and I will fill it with good things.” This is a profound, almost parental, image. It signifies an overwhelming, abundant provision that is ready and waiting for them. “Open your mouth wide” is an invitation to ask, to trust, and to receive without limit. It implies that their lack is not due to God’s inability, but their own unwillingness to receive. If they would simply turn to Him and trust Him fully, He would fill them to overflowing with “good things” – blessings, sustenance, and well-being. This stands in stark contrast to their hunger in the wilderness, where they had to eat manna, the “food of angels,” but still demanded more, refusing to trust in God’s sufficiency (Psalm 78:24-25). Here, God promises to meet their every need.

This section presents a powerful divine demand for exclusive loyalty, grounded in God’s past redemptive acts and sealed with a promise of abundant provision.

• God’s Lament and the Cost of Stubbornness

(Reads Psalm 81:11-16 NLT)“But my people refused to listen to me;Israel would not obey.So I gave them up to their stubborn hearts,to go their own way.Oh, that my people would listen to me!Oh, that Israel would follow my ways!How quickly I would then subdue their enemies!How soon my hand would be against their foes!Those who hate the Lord would cringe before him;their punishment would last forever.But I would feed you with the finest of wheat;I would satisfy you with honey from the rock.”Guthrie Chamberlain: After the beautiful promise of provision, God’s voice turns to a heartbreaking lament over His people’s rejection: “But my people refused to listen to me; Israel would not obey.” The “But” here introduces a tragic reality. Despite God’s intimacy, His deliverance, His commands, and His promises, Israel made a choice. They “refused to listen” and “would not obey.” This was not just a lapse of judgment, but a deliberate and persistent act of rebellion. This is the same pattern of unfaithfulness that Asaph so carefully recounted in Psalm 78, where Israel constantly rebelled despite God’s mighty acts. Here, God Himself gives voice to His sorrow over that rebellion.

The consequence of this rebellion is a profound and painful act of divine judgment: “So I gave them up to their stubborn hearts, to go their own way.” This is one of the most sobering statements in all of Scripture. God, in His righteousness, allows people to experience the consequences of their choices. He “gave them up,” a painful release from His protective and guiding hand. The phrase “their stubborn hearts” (Hebrew: shir’shirut) literally means “the stubbornness of their heart,” a strong idiom for a persistent, defiant will. God allows them to follow their own path, a path that He knows leads to ruin. This is not a malicious act from God, but a righteous consequence of their unyielding refusal to be guided by Him. It’s the ultimate expression of God’s sorrowful respect for their free will.

But the lament is immediately followed by a powerful, wistful, and almost heartbreaking expression of what could have been: “Oh, that my people would listen to me! Oh, that Israel would follow my ways!” The repetition of “Oh, that” (lu) expresses a deep and powerful yearning, a longing from the heart of God. He is not saying, “I wish they would so I could punish them.” He is saying, “I wish they would so I could pour out my blessings on them.” This is the voice of a longing Father who desperately desires a relationship of trust and obedience with His children, not for His own benefit, but for theirs.

God then details the blessings that would have been theirs if they had only listened: “How quickly I would then subdue their enemies! How soon my hand would be against their foes! Those who hate the Lord would cringe before him; their punishment would last forever.” The first blessing is decisive victory. “How quickly” and “how soon” indicate that God’s response would be immediate and powerful. He would “subdue their enemies” and turn His mighty hand “against their foes.” The enemies who hate the Lord (and, by extension, His people) would “cringe before him” (Hebrew: kashah, to cringe or feign submission), a powerful expression of their complete defeat. Their punishment would be eternal. This is a promise of a life free from oppression and constant threat, a promise of permanent peace and security under God’s protection.

The second blessing is one of miraculous, overflowing abundance: “But I would feed you with the finest of wheat; I would satisfy you with honey from the rock.” God’s provision would not just be sufficient; it would be the “finest of wheat,” the very best of sustenance. And the image of “honey from the rock” is a beautiful, almost impossible metaphor. Honey, a symbol of sweetness and blessing, does not come from a rock. This signifies a supernatural, unexpected, and delightful abundance. God would bring forth blessing even from barren, unlikely places. He would not just meet their needs; He would exceed them to an unimaginable degree, filling them with joy and sweetness. This is the profound contrast between what they had (a life of stubbornness and meager provision) and what they could have had (a life of obedience and overflowing blessing).

Psalm 81, in its entirety, is a masterful and poignant lesson in the power of obedience and the tragedy of stubbornness. It moves from a vibrant call to celebration, to a powerful reminder of God’s deliverance, and culminates in a heartbreaking plea from God for His people to listen, revealing His deep sorrow over their disobedience and the profound blessings they have missed.

What profound wisdom can we draw from these concluding verses for our Wisdom-Trek today?

Firstly, these verses remind us that God desires an exclusive, loyal relationship with us. We cannot serve God and “foreign gods” (whatever those idols may be in our lives today). He is our sole Deliverer, and He demands our sole devotion.

Secondly, God’s promise to “give them up to their stubborn hearts” is a sober warning. When we persistently refuse to listen to God and go our own way, there comes a point where He may allow us to experience the painful consequences of that choice, for our ultimate good.

Thirdly, the heartbreaking refrain “Oh, that my people would listen to me!” reveals God’s tender heart. He longs for our obedience not because He needs it, but because He knows it is the pathway to His protection, to His victory over our enemies, and to His overflowing, abundant blessing.

Finally, the promise of “finest of wheat” and “honey from the rock” is an enduring promise of God’s intention for His people. He wants to give us the best, to satisfy us with supernatural blessings that defy the imagination. All that is required is a listening heart, a willing spirit, and a commitment to follow His ways.

Let us heed the plea from the heart of God, choosing to listen and obey, so that we may not miss out on the blessings that are waiting for us.

Guthrie Chamberlain: Thank you for joining me on this profound trek through the conclusion of Psalm 81. I trust that this exploration of God’s heart for His people has resonated with your own journey and equipped you to listen to His voice with a willing heart. Join me again next time as we begin a new segment of Wisdom-Trek, continuing to uncover the timeless truths of God’s Word. Until then, keep moving forward, enjoy the journey, and create a great day! I am Guthrie Chamberlain, reminding you to Live Abundantly, Love Unconditionally, Listen Intentionally, Learn Continuously, Lend to others Generously, Lead with Integrity, and Leave a Living Legacy each day.

Welcome to Day 2699 of Wisdom-Trek. Thank you for joining me.

This is Guthrie Chamberlain, Your Guide to Wisdom

Day 2699 – “A Clean Life – Wise Words From a Family Meeting.” – 1 John 2:1-11

Putnam Church Message – 08/17/2025

Sermon Series: 1, 2, & 3 John

“A Clean Life – Wise Words From a Family Meeting.”

Last week, we explored 1 John 1:5-10 with the focus of “God’s Light and Our Blight.”

This week, we continue through the letter of 1 John, and we will cover 1 John 2:1-11 as we explore how to live a ‘Clean Life’ with “Wise Words from a Family Meeting.” Let’s read 1 John 2:1-11 from the NIV, which is found on page 1899 of your Pew Bibles.

¹ My dear children, I write this to you so that you will not sin. But if anybody does sin, we have an advocate with the Father—Jesus Christ, the Righteous One. ² He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world.

Love and Hatred for Fellow Believers

³ We know that we have come to know him if we keep his commands. ⁴ Whoever says, “I know him,” but does not do what he commands is a liar, and the truth is not in that person. ⁵ But if anyone obeys his word,/love for God^[a] is truly made complete in them. This is how we know we are in him: ⁶ Whoever claims to live in him must live as Jesus did.

⁷ Dear friends, I am not writing you a new command but an old one, which you have had since the beginning. This old command is the message you have heard. ⁸ Yet I am writing you a new command; its truth is seen in him and in you, because the darkness is passing and the true light is already shining.

⁹ Anyone who claims to be in the light but hates a brother or sister^[b] is still in the darkness. ¹⁰ Anyone who loves their brother and sister^[c] lives in the light, and there is nothing in them to make them stumble. ¹¹ But anyone who hates a brother or sister is in the darkness and walks around in the darkness. They do not know where they are going, because the darkness has blinded them.

Opening Prayer

Books of the Bible are a little like museums. Some are large, focused on several themes treated in a logical, linear manner. Others are small, narrowing in on one particular topic. The book of 1 John is a moderately long letter and follows a meandering path around several themes that are on display. The apostle John, our personal tour guide through these topics, may lead us first to the matter of walking in the light, then to confession of sin, back to light, then to love, then to sin again, then to truth, back to light, and so on. For the more linear thinkers, it can get a little bewildering. But if we realize that John is taking us on a journey of transformation, we can trust that we won’t leave the museum having missed something important. We can enjoy the journey.

Because of the winding nature of the book, it helps to step back and remind ourselves of the big picture periodically: John wanted to communicate to his readers>that Spirit-enabled fellowship with the Father and Son produces a joyful life, a clean life, a discerning life, and a confident life.

We’ve already visited the first section, which focused on the joy that comes from intimate fellowship with God and others by walking in the Light. In this second section, John develops the truth that fellowship produces a clean life (2:1–17). Here, the tone becomes more personal. He addresses his readers with familial terms that suggest a close, endearing communion between them. When we share this kind of intimate relationship with God and fellow believers, it has obvious effects on our spiritual lives. We begin winning battles against sin. And we start loving others with the love of heaven—an unconditional, self-sacrificial love. Both of these help us experience what it means to truly walk in the Light.

Back in the 1980s, a best-selling book by Robert Fulghum delighted the world with a surprisingly simple thesis: All I Really Need to Know I Learned in Kindergarten. In the opening pages of that book, Fulghum asserts, “Wisdom was not at the top of the graduate-school mountain, but there in the sandpile at Sunday School.” Some of his basic rules of life are “share everything,” “play fair,” “don’t hit people,” “clean up your own mess,” and “say you’re sorry when you hurt somebody.” Those simple rules resonate with us not only because they make good sense but also because we tend to forget them. I’m convinced that the more we return to the basics, the easier we’ll be to live with.

As we get deeper into our study of 1 John, it becomes evident that John is taking his readers back to the basics—not in a condescending way, but in an endearing way. He addresses them sincerely as members of a spiritual family—little children, fathers, young men (2:12–14). This is a “family meeting,” in which his readers are sitting at their spiritual grandfather’s feet and gleaning timeless wisdom. When he opens his mouth, his words aren’t meant to impress or to chide. This isn’t a rebuke or a scolding. These are words of loving instruction and concerned warning. This isn’t lofty sophistry but loving wisdom.

Hearing these wise words from a family meeting should change how we see ourselves. If John is placing himself in the role of family patriarch, we, too, should receive these words as his spiritual children, members of the same spiritual family. Don’t think of John as a crotchety killjoy, even though some of his language may be firm and convicting. He isn’t a puritanical curmudgeon. Remember, his words of exhortation and warning at this family meeting are meant to bring true fellowship and joy!

Let me present some notes from John’s family meeting in the form of “family rules for little children.” I see at least seven straightforward, basic principles in these eleven verses—six in 2:1–6 and the foundational command in 2:7–11.

2:1–6

John addresses his readers for the first time as “my dear children” in 2:1. The Greek term is teknion, a diminutive form of the word for “child.” In English, the diminutive form of “bird” is “birdie”; the diminutive of “dog” is “doggy.” Clearly, John wants to communicate close, loving affection, like a grandfather addressing small children. Because of this, as I outline what I see as John’s basic list of family wisdom, I’m going to follow his lead and present these principles as I would to a child. In fact, if I could write them in crayon, I would. Bulletin Insert

Rule 1: Don’t ever mess with stuff that gets you into trouble. That’s the gist of John’s opening words: “I am writing this to you so that you will not sin.” (2:1). Remember, John has just mentioned in the previous chapter that God will be faithful to forgive us our sins if we confess them to Him (1:9) and that all of us have sinned (1:10). The reality of ever-present sin in our lives and of God’s ever-ready forgiveness must never become an excuse to sin like there’s no tomorrow! John pulls up that weed of misunderstanding before it gets a chance to sprout. He’s not giving us an excuse to sin, but urging us to avoid it. Why? Because it’s dangerous.

Rule 2: When you foul things up, remember you have Someone who’s always in your corner. No matter what happens, we’re never alone. No matter how far we might stray into the murky waters of temptation and disobedience, no matter how wrong the action or how severe the consequences, “we have an advocate who pleads our case before the Father” (2:1). This is the second time that John has made this point. Back in 1:9, he stated that if we confess our sins to him, he is faithful and just to forgive us our sins and to cleanse us from all wickedness.

The word translated “Advocate” is paraklētos [3875], the same Greek word used of the Holy Spirit in John 14:16 And I will ask the Father, and he will give you another Advocate,^[a] who will never leave you.”. It refers to “one who appears in another’s behalf” as a mediator, intercessor, or helper. Warren Wiersbe puts it well: “Christ is our Representative. He defends us at the Father’s throne. Satan may stand there as the accuser of the brethren (Zech. 3; Rev. 12:10), but Christ stands there as our Advocate—He pleads on our behalf! Continuing forgiveness, in response to His prayers, is God’s answer to our sinfulness.”

Like a defense attorney, Christ constantly pleads our case before the heavenly court. But a couple of key differences distinguish our divine Advocate from an earthly attorney. An attorney tries to defend a client’s innocence. Our Savior comes to our aid as we acknowledge our guilt. An attorney works within the law, arguing the merits of our case and trying to persuade a judge or jury of our innocence. Our Savior came to our aid by becoming “as a substitute for our guilt.” (1 Jn. 2:2). He paid the penalty for the sins of humanity. As the one perfect God-man, He took the place of all humanity through His atoning sacrifice on the cross. The term “atone” can be defined as an “offering that turns away (or satisfies) divine wrath against us.” When Christ steps in for the believer who confesses their sin, the divine Judge responds to our Advocate who has paid the price for the sins of the world, saying, in effect, “I’m satisfied. Case dismissed.”

Rule 3: Behave like a member of the family. The best proof that “we know Him” and therefore are members of God’s family is that we obey his commandments. (2:3). How many of us have heard an obstinate child look defiantly at an adult and shout, “You’re not my dad!” If children try that with their real fathers, though, there’ll be consequences! We obey God as our heavenly Father. And our obedience should come out of love and respect, not constant fear.

I wonder if John was reaching back in his memory to the Last Supper, where Jesus drove home this point: “If you love Me, you will keep My commandments.… He who has My commandments and keeps them is the one who loves Me; and My Father will love him who loves Me, and I will love him and will disclose Myself to him.… If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our abode with him” (John 14:15–23). With each statement, the believer’s relationship with the Father and Son becomes deeper, more intimate, more personal. Members of God’s family obey their Father.

Rule 4: No matter what you say, your actions tell the real truth. The old adage is true: Actions speak louder than words. Here’s another one: Talk is cheap. Anyone who announces, “I’ve come to know Jesus,” but doesn’t take a single step into the light or lift a finger to do what He commands is a hypocrite. John’s language in 1 John 2:4 is even stronger: that person is a liar and is not living in the truth. This is true of all our relationships. Imagine a man who says he loves his wife but constantly does things that hurt her—treating her disrespectfully, unfairly, or abusively. His actions say, “I don’t love my wife.” A man who truly loves his wife will treat her with dignity, respect, faithfulness, and kindness.

Now, before you misunderstand, this isn’t referring to someone who blows it occasionally. We all do that. We all snap at our spouses, shout at our kids, or neglect our families at times. That doesn’t mean we don’t love them. It means we’re frail, fallen, finite humans. The same is true of our relationship with Christ. The verb translated “doesn’t obey God’s commandments” in 2:4 is a present participle, which reflects a constant or habitual practice (in this case, disobedience). This is not simply a person who loves the Lord but occasionally fails to keep His commands. This is a person who says they love the Lord but is characterized by a constant sinful lifestyle.

Rule 5: Always remember that your obedience reveals how much you respect your Father. Whereas in 2:4, John draws the conclusion that a person who is constantly breaking God’s commandments lies about having come to know Christ, in 2:5, he looks positively at a person who habitually keeps God’s word. Even if we haven’t heard that person’s verbal profession of their relationship with Christ, we can see from their life itself how much love and respect they have for God.

When we see a woman constantly loving her neighbor as herself, turning the other cheek when wronged, giving sacrificially to those in need, showing hospitality to Christian workers, and contributing faithfully to her local church, we wouldn’t take her aside and ask, “Listen, do you really love and respect your heavenly Father?” Our question is answered before we even ask it—not by her words but by her deeds. Compare this to a man who treats others with disrespect, neglects the needs of others, and stirs up strife in the church. That man is rightly challenged regarding the depth of his relationship with the Lord. And if he says, “Oh, Jesus and I are tight. Like two peas in a pod. Super close,”/ we’re justified in our skepticism.

Rule 6: When you’re looking for an example to follow, choose Jesus. Another sure sign of a person who has spiritual family ties with the Lord is that they “ live their lives as Jesus did.” (2:5–6). If you’re looking for a hero to follow, take your eyes off the sports star, the influential politician, the high-rolling entrepreneur, or even the megachurch preacher. Turn your focus to Jesus. Put your feet in His footprints, take your cues from His life, study His ways, learn from His example, and emulate His actions. This means getting to know Him through a careful reading of, and reflection on, the Gospels. It also means falling so in love with the Savior that you can’t help but spend time with Him … and you spend so much time with Him, that you can’t help but act like Him.

2:7–11

Rule 7: Love your brothers and sisters. I can’t imagine what it would be like to grow up in a family in which no one ever said, “I love you.” Or to live in a family that never showed affection through hugs, appreciation through gifts, or commitment through staying faithful in thick and thin. But such families are certainly out there. Maybe some of you here grew up in one of those families, and for your whole life, you’ve longed to hear those three words we all want to hear.

The truth is, we never outgrow these words, never get tired of them, never find a substitute for them. We say, “I love you,” and demonstrate our love in many different ways. Expressions of love are the lifeblood of relationships. Without love, a marriage or a family will shrivel and die.

In communicating these seven basic rules for spiritual family life, the apostle John focuses several verses on what is without question the most central principle: Love your brothers and sisters. No doubt, John emphasizes this rule because Jesus had driven the same point so deeply into His disciples’ memories decades earlier, not only in words, but also in deeds. John recorded this in the thirteenth chapter of his Gospel. He began with a profound statement concerning Jesus’ own love for His disciples:  He had loved his disciples during his ministry on earth, and now he loved them to the very end.^[a] (John 13:1). Jesus demonstrated this unending love when He washed the feet of His disciples (John 13:1–17). He modeled self-sacrificial, humble, other-centered actions as a sign of authentic love: And since I, your Lord and Teacher, have washed your feet, you ought to wash each other’s feet. ¹⁵ I have given you an example to follow. Do as I have done to you. (John 13:14-15).

That experience likely changed the apostle John’s heart, mind, and actions, and he was probably never the same. At that moment, love was demonstrated to John. And when Jesus followed up His profound actions with clear words, the lesson would be etched into John’s soul forever. Jesus said, ³⁴ So now I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other. ³⁵ Your love for one another will prove to the world that you are my disciples.” (John 13:34–35). Now, I’m sure at least some of the disciples—steeped in the teaching of the Old Testament—would have known that the command to “love each another” wasn’t really “new.” It went back to the Law of Moses, where God says, “Do not seek revenge or bear a grudge against a fellow Israelite, but love your neighbor as yourself. I am the Lord. (Lev. 19:18). So, that part was “old.” Yet, look more closely at Jesus’ words: Love each other. Just as I have loved you, you should love each other” (John 13:34). In the New Testament, the quality of love for one another is increased to an unsurpassable level. Jesus’ perfect, self-sacrificial love for His disciples demonstrates the new form of the old command!

All of this is no doubt in John’s mind when he describes the final family rule. /In 1 John 2:7, he calls his readers “dear friends,” a special term of endearment. Though the command he’s about to describe is, in a sense, not new because they had heard it “from the very beginning,” it has taken on new life. In light of Christ’s example and because of their spiritual union with Him and with one another, Jesus lived the truth of this commandment, and you also are living it. (2:8).

This “new” command is modeled on selflessness and sacrifice—unconditional love expressed by followers of Christ, regardless of the response of the other person. Christ models this kind of love (3:16), and the Holy Spirit enables it (see Gal. 5:22). Although we all have a long way to go, believers can already demonstrate. For the darkness is disappearing, and the true light is already shining. (1 Jn. 2:8).

Because of the dawning of this new light, the life of the genuine Christ-follower should reveal and drive out the darkness of hatred (2:9). Something’s wrong when a person claims to be in the Light, having become a true child of God through faith in the Lord Jesus. However, then they still seethe with enmity, hostility, bitterness, and prejudice against fellow believers in the body of Christ. That person still lives in the realm of darkness. John seems to leave no room for “neutral ground” or a “gray area.” It’s either light or dark … love or hate.

The believer who genuinely loves their brothers and sisters in Christ enjoys a walk without stumbling. Such believers can see where they’re going (2:10). They’re in step with the Lord, enjoying His enabling power, joy, and effectiveness. They’re making progress in their growth toward mature Christlikeness.

On the other hand, those who grope about in darkness, fumbling and bumbling, bring harm to themselves and to others (2:11). Their hatred brings blindness. Their powers of judgment are obscured. Personal prejudice colors their responses, poisons their relationships, and transforms them into forces of destruction in the church. This impedes the growth of others in the church. Conflicts and controversies ensue.

John’s point is clear. The distinguishing mark of a Christian, the sign that sets you apart from the world and demonstrates that you’re a member of God’s family, is not a gold cross hanging around your neck. It’s not a fish sticker stuck to the back of your car. It’s not a well-worn Bible tucked under your arm or a wall full of Christian-camp trophies at home. It’s not your baptismal certificate or seminary degree. The distinguishing mark of a Christian is that they have Christlike love for others.

APPLICATION: 1 JOHN 2:1–11

Dear Children … Grow Up!

It doesn’t matter how old you are, according to your driver’s license. Or how many years have elapsed since a pastor signed your baptismal certificate? We’re never too old to sit at the feet of John in a spiritual family meeting and hear him review his basic family rules.

We need these rules. Truth be told, we all have messes that need to be cleaned up. We all have fractured relationships that need mending. We all have obligations we’ve been neglecting for far too long. We all have sins we’ve been hiding, even from those we’ve invited into our lives to provide accountability. We all have pots we’ve been stirring in our family, community, or church—murmuring, gossiping, criticizing, and complaining.

To provide an opportunity to reflect on our own failure and to put these family rules into practice, let’s restate each of them and think through some personal questions.

Rule 1: Don’t ever mess with stuff that gets you into trouble. Are you nurturing secret, unconfessed sins? Are there things you’re doing that you need to stop? Consider the long-term adverse effects on both yourself and others if you let these things go on and allow them to grow.

Rule 2: When you foul things up, remember you have Someone who’s always in your corner. Does your guilt and shame prevent you from bringing your struggles and conflicts to God for forgiveness? Having been forgiven, what steps do you take to break free from the habit? Are you relying on your own strength for this, or taking it to Christ, who alone can provide deliverance?

Rule 3: Behave like a member of the family. What specific commands of Christ have you been rejecting or neglecting? Do you spend time with Him in prayer and Bible reading? Do you regularly gather together with fellow believers for support and encouragement? Are you striving to walk in the Spirit and to cultivate His fruit in your life, or are you caught in the muck of the deeds of the flesh?

Rule 4: No matter what you say, your actions tell the absolute truth. If someone were to place your public words beside your private actions, would they see contradiction or harmony? In what areas might you be guilty of hypocrisy—saying one thing but doing another? How is this kind of contradiction affecting your witness for Christ in your family, in your church, or your neighborhood?

Rule 5: Always remember that your obedience reveals how much you respect your Father. If you were to remove all outward signs of your Christian faith except your actions, would people know you’re a follower of Christ? What evidence could you give that you respect His lordship over your life? Are there areas of your life in which Christ is not Master? If so, what are they? Bring these to Him in prayer now.

Rule 6: When you’re looking for an example to follow, choose Jesus. Do you strive after role models that reflect the character of Christ/or the values and priorities of the world? What personal heroes or examples have the most influence on you through their writings, music, personal interactions, teachings, or behavior? If you could be just like those people, would you be more or less Christlike? What are you doing every day to get to know Jesus better and to become more like Him?

Rule 7: Love your brothers and sisters. If you were put on trial for hating your brothers and sisters in Christ, what evidence do you fear your accusers might produce to prove you guilty? What evidence could you produce in your defense? How would you describe the quality of your love for fellow believers? Is it wilting, half-hearted love? Or selfless, Christlike love?

All of us have strengths and weaknesses that we bring as we emerge from the darkness into a strong and steady walk in the Light. Being aware of these—and seeking help from others in those areas that are particular problems—demonstrates that we are genuine members of God’s family, growing up into the likeness of the One who is Light.

Next week, we will continue our exploration of 1 John. Our message for next week is “A Clean Life – Strong Warnings About The World. Our Core verses for next week will be:  1 John 2:12-17

Closing Prayer

Welcome to Day 2698 of Wisdom-Trek. Thank you for joining me.

This is Guthrie Chamberlain, Your Guide to Wisdom

Day 2698 – Wisdom Nuggets – Psalm 81:1-7 – Daily Wisdom

Wisdom-Trek Podcast Script – Day 2698

Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2698 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before.

Today’s Wisdom Nugget is titled: The Sound of Freedom – A Festival of Joy and Remembrance – A Trek Through Psalm 81:1-7

Guthrie Chamberlain: Welcome to Wisdom-Trek, your compass for navigating the profound landscapes of faith and life. I’m your guide, Guthrie Chamberlain, and today, we open a new chapter in our journey through the Psalms, a chapter filled with vibrant celebration and a powerful word from God Himself. We’re embarking on a trek through Psalm 81 in the New Living Translation, encompassing its opening verses, 1 through 7.

Psalm 81, like many of the psalms in this collection, is attributed to Asaph. But after the months of dwelling in the heavy emotions of lament, communal suffering, and national tragedy from Psalms 74, 77, and 80, this psalm is like a breath of fresh air. It is a powerful, joyous, and liturgical psalm, likely intended for a major national festival like the Feast of Trumpets (Rosh Hashanah) or the Feast of Tabernacles (Sukkot). It is a vibrant call to a nation to gather, to make music, to shout with joy, and to remember the God who delivered them from slavery.

This psalm reminds us that while lament is a sacred and necessary expression of faith, so too is exuberant, celebratory praise. It’s a powerful transition from a people crying out for restoration to a people actively celebrating the God who is worthy of all worship. The psalm then takes an extraordinary turn, as God himself speaks directly, recalling His mighty acts and warning His people of the consequences of disobedience.

So, let’s immerse ourselves in this joyful call to worship and listen for the voice of God in the midst of our celebration.

• The Call to a Joyful Festival

(Reads Psalm 81:1-4 NLT)

Sing out loud to God our strength! Shout for joy to the God of Jacob. Sing your psalms, beat the tambourine, and play the sweet lyre and harp. Sound the ram’s horn at the new moon, and again at the full moon to announce our festive holidays. For this is a decree in Israel, an ordinance from the God of Jacob.

Guthrie Chamberlain: The psalm begins with an immediate, energetic command to the entire nation: “Sing out loud to God our strength! Shout for joy to the God of Jacob.” This isn’t a quiet suggestion for private meditation. The Hebrew word for “sing out loud” (ranan) implies a ringing cry, a joyful shout of triumph. The call is to “shout for joy” (rua), a word often used for a war cry or a triumphant blast of a horn, signifying a full-throated, exuberant, and unrestrained expression of praise. The praise is directed at “God our strength” (Elohim ‘uzzenu), the one who gives us power, and to “the God of Jacob,” the covenant-keeping God who has a long and faithful history with His people.

The psalmist then instructs the people to accompany this loud singing with a full orchestra of ancient instruments: “Sing your psalms, beat the tambourine, and play the sweet lyre and harp.” Musical worship was central to Israelite religious life. The “psalms” were their hymns of praise. The “tambourine” (toph) was a percussion instrument used especially by women in celebration (Exodus 15:20). The “lyre” and “harp” were stringed instruments (kinnor and nevel) that provided beautiful melody and harmony. This is a call for a complete, sensory celebration, engaging the entire person and community in a loud, joyous, and musical expression of praise. It stands in stark contrast to the quiet anguish of Asaph’s sleepless nights in Psalm 77, where he was “too distressed to speak.” Here, all of Israel’s voices and instruments are commanded to be heard.

The time for this celebration is specific and divinely ordained: “Sound the ram’s horn at the new moon, and again at the full moon to announce our festive holidays.” The “ram’s horn” (shofar) was a trumpet made from a ram’s horn, used to signal and announce important religious events. The “new moon” (Rosh Chodesh) was a significant marker of the new month in the ancient Israelite calendar, a time for special offerings. The “full moon” marked the middle of the month, specifically the 15th, which was the date for major festivals like the Feast of Tabernacles and Passover. The psalmist is calling for a public announcement of these festivals with a loud shofar blast, a sound that would have echoed through the land and called all of God’s people to gather.

This festival isn’t a man-made tradition; it’s a divine ordinance: “For this is a decree in Israel, an ordinance from the God of Jacob.” A “decree” (choq) and an “ordinance” (mishpat) signify a permanent, binding, and authoritative command from God. God Himself ordained these celebrations for His people. This gives their worship a profound purpose and solemnity. They are not just celebrating a cultural event; they are celebrating a divine command, a holy gathering centered on their covenant relationship with “the God of Jacob.” The exuberant nature of their celebration is thus a direct response to God’s own instruction, a fulfillment of His will.

This opening section is a powerful invitation to worship with our whole being—loudly, musically, communally, and with a joyful heart, all in response to God’s divine command.

• A Voice from the Place of Thunder

(Reads Psalm 81:5-7 NLT)

He made it a decree for the people of Israel when he attacked Egypt. I heard a voice I did not recognize: “I removed the burden from your shoulders; I set your hands free from their heavy baskets. You cried to me in your distress, and I rescued you. I answered you from the hidden place of thunder. I tested your faithfulness at the waters of Meribah.”

Guthrie Chamberlain: The psalmist now provides the historical and theological context for this festival decree: “He made it a decree for the people of Israel when he attacked Egypt.” This connects the command to celebrate with the greatest saving act in Israel’s history—the Exodus. This festival is meant to be a perpetual memorial of God’s decisive intervention against Egypt. It reminds the people that their entire identity as a free nation, their very ability to celebrate, stems from God’s defeat of their enemies. This direct link to the Exodus is a powerful foundation for their worship.

Then, in a truly extraordinary transition, the psalmist recalls hearing a voice: “I heard a voice I did not recognize.” The psalmist (likely Asaph, speaking in the first person on behalf of the nation) is recalling a time when God spoke directly. “A voice I did not recognize” suggests that this voice was not human. It was a divine, transcendent, and powerful voice from heaven, speaking directly to Israel. This sudden shift to God speaking in the first person gives a dramatic new weight to the rest of the psalm.

And what did God’s voice say? He recalls the deliverance from slavery: “I removed the burden from your shoulders; I set your hands free from their heavy baskets.” This is a direct, intimate reminder of their bondage in Egypt. God speaks personally, saying He was the one who “removed the burden” of slavery from their shoulders and freed their “hands” from the “heavy baskets” they used for forced labor. This is a personal touch from God, reminding them that He was intimately involved in their liberation, not as a distant observer, but as an active rescuer. He was the one who personally broke the chains of their slavery.

God then recounts their cry and His response: “You cried to me in your distress, and I rescued you.” This highlights a foundational truth of their covenant relationship. When Israel cried out in their bondage (Exodus 2:23), God heard and responded with rescue. This established a pattern of mutual relationship: they cry out in trouble, and God answers with salvation. This serves as a powerful encouragement for the psalmist in his time of distress, and for us today, that when we cry out to God, He hears and rescues.

This divine answer came from a specific place: “I answered you from the hidden place of thunder.” This is a profound reference to the giving of the Law at Mount Sinai. The mountain was shrouded in thick cloud, thunder, lightning, and the blast of a shofar (Exodus 19:16). It was a “hidden place” in that God’s physical form was not visible, but His power and voice were undeniably present in the “thunder.” This emphasizes the awe-inspiring, fearsome, and holy nature of God’s communication. He didn’t just answer in a quiet whisper; He answered with a cosmic display of power, an answer that was both rescuing and legislating, freeing them from Egypt and giving them a law to live by.

The climax of this historical recall is God’s testing of Israel: “I tested your faithfulness at the waters of Meribah.” “Meribah” (Numbers 20), meaning “contention” or “quarrel,” was a place where Israel complained against God, challenging His ability to provide water. It was a place of testing, where God saw whether their hearts would trust Him. This mention reminds the people that their relationship with God has not been one of uninterrupted faithfulness on their part. God’s deliverance was not due to their merit, but to His grace and power, and He has always been a God who tests His people’s loyalty.

Psalm 81:1-7 provides a magnificent transition from national lament to communal celebration, rooted in the historical reality of God’s mighty acts. It reminds us that our praise is a command and a memorial to God’s saving power, and that we have a God who, in His great love and power, personally removed the burden of slavery from our shoulders.

What profound wisdom can we draw from these opening verses for our Wisdom-Trek today?

Firstly, these verses model a vibrant, celebratory faith. While lament is a crucial part of our spiritual journey, so too is a loud, joyful, and musical expression of praise. We are commanded to celebrate God’s goodness with our whole being.

Secondly, our worship should be anchored in remembrance. The festival was a perpetual decree to remember God’s deliverance from Egypt. Our praise should be a conscious memorial of what God has done for us, both in history and in our personal lives.

Thirdly, these verses remind us that our God is personal. He speaks in a way that is authoritative yet intimately connected to our struggles. He is the one who personally freed our “hands from their heavy baskets” and rescued us when we cried out.

Finally, God’s salvation and His testing are not mutually exclusive. The God who rescued Israel also tested their faithfulness. This reminds us that our deliverance does not exempt us from future trials, but it provides the historical foundation for our trust and loyalty when those trials come.

Let us heed the call to “shout for joy” to God our strength, remembering His powerful voice and His mighty acts of rescue, and living lives of faithfulness that stand the test.

Guthrie Chamberlain: Thank you for joining me on this joyous trek through Psalm 81:1-7. I trust that this exploration of celebration and divine remembrance has resonated with your own journey and equipped you to praise God with your whole being. Join me again next time as we continue to seek and apply the timeless truths of God’s Word. Until then, keep moving forward, enjoy the journey, and create a great day! I am Guthrie Chamberlain, reminding you to Live Abundantly, Love Unconditionally, Listen Intentionally, Learn Continuously, Lend to others Generously, Lead with Integrity, and Leave a Living Legacy each day.