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Psalm 60 | King James Audio Bible
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Psalm 60 seeks divine intervention in times of trouble. It is a plea for God’s guidance and protection during challenging moments. The psalmist begins by acknowledging a sense of abandonment and dispersion by God, recognizing the need for divine favor once more. Imagery of a trembling earth and brokenness symbolizes turmoil faced by the psalmist and the people.
The psalmist reflects on hardships endured by the community, describing them as ‘hard things’ and likening their suffering to drinking the ‘wine of astonishment.’ Amid this distress, there is a call to God, the source of strength and salvation. The mention of a banner for the faithful signifies hope that God’s truth and protection will be displayed.
The plea in this psalm is for deliverance, invoking God’s right hand and beseeching Him to hear the people’s cries. Throughout the psalm, the psalmist proclaims God’s sovereignty, declaring that God has spoken in His holiness. This recognition of divine authority is a source of rejoicing for the psalmist.
Furthermore, the psalm includes references to geographical places and territories, symbolizing the extent of God’s dominion. Mention of Shechem, Succoth, Gilead, Manasseh, Ephraim and other regions emphasizes comprehensive scope of God’s rule and influence.
The psalmist expresses confidence in God’s support and triumph over enemies, comparing neighbouring regions such as and including Moab, Edom and Philistia to menial roles under God’s dominion. The strong city and Edom, often seen as formidable, are regarded as places where God’s presence and guidance are sought.
Psalm 60 | King James Audio Bible KJV | Love Revealed By Jesus Christ
O God, thou hast cast us off, thou hast scattered us, thou hast been displeased; O turn thyself to us again.
Thou hast made the earth to tremble; thou hast broken it: heal the breaches thereof; for it shaketh.
Thou hast shewed thy people hard things: thou hast made us to drink the wine of astonishment.
Thou hast given a banner to them that fear thee, that it may be displayed because of the truth. Selah.
That thy beloved may be delivered; save with thy right hand, and hear me.
God hath spoken in his holiness; I will rejoice, I will divide Shechem, and mete out the valley of Succoth.
Gilead is mine, and Manasseh is mine; Ephraim also is the strength of mine head; Judah is my lawgiver;
Moab is my washpot; over Edom will I cast out my shoe: Philistia, triumph thou because of me.
Who will bring me into the strong city? who will lead me into Edom?
Wilt not thou, O God, which hadst cast us off? and thou, O God, which didst not go out with our armies?
Give us help from trouble: for vain is the help of man.
Through God we shall do valiantly: for he it is that shall tread down our enemies.
Key Themes Of The Psalm For Reflection | Love Revealed By Jesus Christ
- A Plea For Divine Intervention: The psalm begins with a plea for God to turn His attention back to the people, acknowledging a sense of abandonment and dispersion.
- Acknowledgment Of Turmoil: The psalmist describes the earth trembling and being broken, symbolizing the turmoil and challenges faced by the community.
- Recognition Of Hardships: The hardships endured by the people are acknowledged as ‘hard things’, and their suffering is likened to drinking the ‘wine of astonishment’.
- Seeking Divine Favor: The psalmist beseeches God for help, acknowledging that human assistance is futile without divine intervention.
- Confidence In God’s Sovereignty: The psalmist recognizes God’s authority and sovereignty, rejoicing in His holiness and celebrating His rule.
- Extent Of God’s Dominion: Geographical references to Shechem, Succoth, Gilead, Manasseh, Ephraim, and other regions symbolize the comprehensive scope of God’s dominion.
- Hope For Triumph: The psalmist expresses confidence in God’s support and ultimate triumph over enemies, even in formidable places like the strong city and Edom.
- Enduring Faith: The psalm underscores the enduring hope and faith that comes from trust in divine providence, even in the face of adversity.
Christian Art | Parousia | Second Coming | Lamb Of God, You Take Away The Sins Of The World Luke 17: 26-37 (Audio Bible KJV, Spoken Word) Early Christian thought about the Parousia – the second coming – was largely influenced by the teachings of Jesus and the writings of Saint Paul. In the early Christian community, expectation of Christ’s return was strong, and many Christians believed that it would happen in their lifetime. This belief is evident in the New Testament, where the authors express a sense of urgency in their writings and encourage their readers to be prepared for Christ’s imminent return. As Christianity spread throughout the Roman Empire, the idea of the Parousia became more complex and nuanced. Theological debates arose around the nature of Christ’s return and the events that would precede it. Some theologians, such as Origen and Augustine, saw the Parousia as a spiritual event that was already happening in the Church. Others, such as the Montanists and the millenarians, believed in a literal, physical return of Christ and the establishment of a new, earthly Kingdom. In the Middle Ages, the Parousia was often associated with apocalypticism and the idea of a final, cataclysmic battle between good and evil – the last battle. The idea of the Antichrist, who would precede Christ’s return, became a popular theme in Christian literature, and the book of Revelation (Apocalypse – meaning to reveal, to uncover) was interpreted as a prophetic guide to the end of the world. Biblical Basis For The Parousia | The Second Coming The concept of the Parousia, or the Second Coming of Jesus Christ, is central to Christian eschatology and is supported by numerous biblical passages in both the Old and New Testaments. In the Old Testament, there are numerous passages that refer to the coming of a Messiah who will restore Israel and bring about the final judgment. For example, in Daniel 7:13-14, it is written: ‘I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.’ This passage describes a divine figure who comes in the clouds and is given dominion over all nations. In the New Testament, the Parousia is described in greater detail, particularly in the teachings of Jesus and the writings of Saint Paul. Jesus speaks of his return in many passages, including Matthew 24:30-31, where Jesus says: ‘And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.’ Here, Jesus describes his return in power and glory, accompanied by angels who gather Jesus’ elect from all over the world. In Saint Paul’s letters, the Parousia is also described in detail. In 1 Thessalonians 4:16-17, Saint Paul writes: ‘For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.’ This passage describes a resurrection of the dead and the gathering of believers to meet the Lord Jesus in the air. The language and imagery used to describe the Parousia are often dramatic and apocalyptic in nature. The Parousia is often described as a time of judgment, when the righteous will be separated from the wicked, and God’s justice will be fully revealed. The imagery of clouds, trumpets, and angels is used to depict the power and glory of Christ’s return. Theological Interpretations Of The Parousia | Jesus’ Second Coming The concept of the Parousia has been interpreted in a variety of ways throughout Christian history. Dispensationalism Dispensationalism is a theological framework that emerged in the 19th Century and has since become popular among some evangelical and fundamentalist Christians. Dispensationalists believe that history is divided into distinct periods or ‘dispensations’, each of which is marked by a particular mode of divine revelation and a specific plan of salvation. According to dispensationalist theology, the Parousia will be preceded by a period of tribulation, during which the Antichrist will establish a one-world government and the Jews will be restored to their homeland. The Parousia itself will involve a physical, visible return of Christ, who will establish a thousand-year reign on earth before the final judgment. Preterism Preterism is a theological interpretation of the Parousia that holds that many of the prophecies in the New Testament, particularly those in the book of Revelation, were fulfilled in the first century AD. According to this view, the Parousia occurred in a spiritual sense when Christ ascended to heaven and sent the Holy Spirit to empower the Church. Preterists argue that the tribulation and other end-time events predicted in the New Testament were fulfilled in the destruction of the Temple in Jerusalem in AD 70. Postmillennialism Postmillennialism is a theological view that holds that the Parousia will occur after a period of history in which the Church will gradually bring about the kingdom of God on earth. According to this view, the Church will spread the gospel throughout the world, and social, political, and economic conditions will gradually improve. Eventually, Christ will return to a world that has been largely transformed by the Gospel. Amillennialism […]
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