Psalm 144 may be grouped into four sections. These are (1) verses 1-4, (2) verses 5-8, (3) verses 9-11, and (4) verses 12-15. Below you will find each section, quoted from the Christian Standard Bible, followed by brief comments on the section with a prayer.

Section 1, verses 1-4

“Of David. Blessed be the LORD, my rock who trains my hands for battle and my fingers for warfare. He is my faithful love and my fortress, my stronghold and my deliverer. He is my shield, and I take refuge in him; he subdues my people under me. LORD, what is a human that you care for him, a son of man that you think of him? A human is like a breath; his days are like a passing shadow.”

In these verses, King David praises Yahweh who has trained him to fight the battles of Israel. Because of his military conquests, his people serve him. These facts put David into a state of awe and wonder, “God, why do you care so much for man?” The word “breath” to which David compares man, is the same Hebrew word used throughout Ecclesiastes, “Vanity of vanities, all is vanity.” When David prays in verse 4 that man is like a breath, he describes man as the epitome of the Book of Ecclesiastes “Vanity”. Here today, gone tomorrow. And yet, despite the finitude of man’s existence, the eternal and living God cares for him.

“Heavenly Father, thank you for caring for us. Our life passes by speedily, and yet each moment is under your watchful eye. You trained David’s hands for physical war against Israel’s enemies. Train us, your people, for the spiritual war against the powers in the heavenly places. Amen.”

Section 2, verses 5-8

“LORD, part your heavens and come down. Touch the mountains, and they will smoke. Flash your arrows and rout them. Reach down from on high; rescue me from deep water, and set me free from the grasp of foreigners whose mouths speak lies, whose right hands are deceptive.”

David calls for God’s intervention. “Part your heavens and come down” is like praying “your kingdom come and will be done on earth as it is in heaven.” David beseeches God to deliver him from foreigners who are characterized by lies and deceit.

“Heavenly Father, may your kingdom come and will be done on earth as it is in heaven. Deliver your people, the Church, from those whose values and way of life is foreign to the paths that please you. We ask that you intervene in the world in such a way that all people would be truth-tellers, those who are not deceptive but rather receptive to your word, your gospel, your Christ, your kingdom and kingdom ways. Amen.”

Section 3, verses 9-11

“God, I will sing a new song to you; I will play on a ten-stringed harp for you – the one who gives victory to kings, who frees his servant David from the deadly sword. Set me free and rescue me from foreigners whose mouths speak lies, whose right hands are deceptive.”

The “chorus” of this Psalm is repeated in verse 11, a repeated request to be set free from foreigners who are characterized by lies and deceit. But, in the previous section the chorus was prefaced by a petition for God to intervene (part your heavens and come down). Here, the chorus is prefaced by a song of praise, “I will sing a new song to you; I will play on a ten-stringed harp for you.” Prayer turns to praise, even before the prayer is answered. God will give victory to his servant. That servant, the one to whom God’s ultimate victory was given, is Jesus Christ our Lord. He was rescued from death, by being raised from the dead. He was vindicated by the Spirit and seated at the right hand of the Father, where he reigns over all.

“Heavenly Father, you have set your servant, Jesus Christ our Lord, on high at your right hand. You have given him the name above all names. You have made him king of kings. And you have given him as head over all things to the Church, which is his body. Your people sing a new song to you. Let your praises continually be on our lips. Amen.”

Section 4, verses 12-14

“Then our sons will be like plants nurtured in their youth, our daughters, like corner pillars that are carved in the palace style. Our storehouses will be full, supplying all kinds of produce; our flocks will increase by thousands and tens of thousands in our open fields. Our cattle will be well fed. There will be no breach in the walls, no going into captivity, and no cry of lament in our public squares. Happy are the people with such blessings. Happy are the people whose God is the LORD.”

This final section lists the blessings God bestows on a people who are delivered by God and who offer songs of praise to God. Notice how all of these blessings are a result of the previous three sections. This section begins with the word “then”. These blessings are also part of the original creation design, a design where everything was meant to be fruitful and multiply. Instead of arrested development and extended adolescence, their sons will be matured at a young age. Their daughters will be like corner pillars: stable and beautiful. Even their animals are fruitful and multiplying. The curse against the ground will also be removed. This is seen by full storehouses. Wars will cease, as evidenced by unbroken walls and no more being carried off to captivity. There is also no public scandal, no “cry of lament” in the public square. Finally, these people are truly blessed, and these are the blessings God bestows. We should desire these blessings while keeping the whole psalm in mind.

“Heavenly Father, train our hands for spiritual warfare, to demolish every lofting opinion that exalts itself against the knowledge of Christ. Deliver your people from those who rage against you and your ways. May our voices ever sing praises to the King of kings and Lord of lords. Continue to give victory to your servant, our Lord Jesus Christ. He reigns in heaven as every enemy is subdued under his feet. Extend his reign and rule. Then, O Lord, bestow your blessings on your people, and make us a people who are happy and blessed in you. Amen.”

Since Holy Scripture is the inspired word of God, why should Christians read other books? What is there to learn from tradition if Scripture is our final authority? Four passages come to mind: John 17; Ephesians 2:19-22; Hebrews 12:1-2, 13:7; and 1 Corinthians 3:10-15. These four passages shape our view of scripture and tradition in a way that preserves the authority of Scripture while bringing tradition to a proper place of benefit.

John 17. This chapter is Jesus’ High Priestly prayer. Here we catch a glimpse of the Trinitarian love and fellowship between the Father and the Son, a communion that Christians share through union with Christ. The structure of the prayer begins with a prayer for all Christians generally (vv. 1-5), then moves to an intercession for the twelve apostles specifically (vv. 6-19), and then closes with a return to praying for all Christians (vv. 20-26). Let’s hone in on our Lord’s prayer for his apostles. These men possess a unique status as the apostles of the Lord. Jesus makes clear in this prayer that he has given the apostles his mantle as the one who proclaims God’s word to the world. “Now they have come to know that everything You have given Me is from You; for the words which You gave Me I have given to them; and they received them and truly understood that I came forth from You, and they believed that You sent Me” (vv. 7-8, LSB). Jesus stresses this reality a few requests later, “I have given them Your word” (v. 14).

Just as Christ came into the world to manifest God’s word, so too Jesus has given the apostles this word. As apostles, Christ sent them into the world to proclaim God’s word (v. 18). The Christian faith is an apostolic faith. It is built upon the word of God given by Christ to his apostles, who are sent into the world to spread God’s word. This is how God, in his infinite wisdom and goodness, has ordained the growth and spread of the Church.

This is why, according to Jesus’ prayer, Christian unity is formed through the reception of apostolic authority. “I do not ask on behalf of these alone, but for those also who believe in Me through their word; that they may all be one” (vv. 20-21, italics mine). The only way to believe in Jesus, for those living on the this side of the Lord’s first advent, is through believing in the apostle’s witness to Christ. All this emphasizes the necessity of an apostolic witness. This apostolic witness has been recorded and passed down to us via Holy Scripture.

Ephesians 2:19-22. Did the apostles see it this way? The Apostle Paul teaches that the church is built upon “the foundation of the apostles and prophets, Christ Jesus Himself being the cornerstone, in whom the whole building, being joined together, is growing into a holy sanctuary in the Lord, in whom you also are being built together into a dwelling of God in the Spirit.” Again, the apostles and prophets are the foundation of the church, together with Christ. These verses emphasize the priority of the apostolic witness. Again, this witness is recorded for us in Scripture.

So then, if we have the apostolic witness, why should we read anything else? Why should we read books written by non-apostles? Is there any merit to learning from Christians who lived after the apostles and before us? This is where the next two passages are instructive.

Hebrews 12:1-2, 13:7. The author of Hebrews has just described the lives of faithful men and women of old (12 specifically are named, while thousands of others are implied). What does the author of Hebrews conclude from these vignettes of faith? “Therefore, since we have so great a cloud of witnesses surrounding us, laying aside every weight and the sin which so easily entangles us, let us run with endurance the race that is set before us, fixing our eyes on Jesus.” This cloud of witnesses encourages Christians to run the race of the Christian life. These witnesses help us to lay aside sin, and they help us to fix our eyes on Jesus. But it’s not just the lives of people recorded in Scripture that we are called to learn from.

Hebrews 13:7, “Remember your leaders, who spoke the word of God to you; and considering the result of their conduct, imitate their faith.” The cloud of witness principle is now extended to Christian leaders. This verse implies that Christians ought to read and learn from other Christians who have finished the race before us. I believe I heard that argument first from church historian Dr. Michael Haykin, and I believe he’s right.

These Christian leaders of old, men like Ignatius, Augustine, Leo the Great, Basil of Caesarea, Anselm, Aquinas, Luther, Calvin, Bavinck, the Wesley brothers, Spurgeon, Cromwell, the list can go on, these leaders can inspire us to run the Christian race, they can help us lay aside sin, to fix our eyes on Jesus. They do not possess apostolic authority. Their words are not enshrined in Holy Scripture. And yet we would do well to consider the result of their conduct and imitate their faith.

“But,” you may protest, “I don’t agree with everything they believed.” Well enough, nor does everyone agree with everything you believe, and yet that does not make your life insignificant. Don’t you hope to live a life worthy of emulation? So did they. This is where our final passage comes in.

1 Corinthians 3:10-13. Paul writes, “like a wise master builder I laid a foundation.” Pause there. Remember, the apostles were given a special commission from the Lord to lay the foundation of the church. Continue reading, “and another is building on it. But each man must be careful how he builds on it. For no one can lay a foundation other than the one which is laid, which is Jesus Christ.” What is Paul saying? Every Christian teacher/leader will build upon the one foundation which has already been laid. This means no Christian leader/teacher, subsequent to the apostles, have Apostolic authority to lay the foundation of the church. No other Christian bears Scriptural authority and inspiration. However, every Christian builds. This is not wrong; again, it is part of God’s good wisdom and plan for the church. Paul continues, “Now if anyone builds on the foundation with gold, sliver, precious stones, wood, hay, straw, each man’s work will become evident, for the day will indicate it because it is revealed with fire, and the fire itself will test the quality of each man’s work.” Notice the various building materials: gold, silver, precious stones. These materials would be purified by a fire. But wood, hay, and straw would be fuel for a fire. How does this apply to our discussion?

The Christian leaders who have gone before us are those who have built with these various materials. As you mine through the writings of saints who’ve gone before us you will find some gold and silver, rubies and emeralds and diamonds. But you’ll also find wood, and hay, and straw. Does that mean you don’t bother looking for gold? Ask anyone who’s used a metal detector. They don’t always find something worthwhile, but when they do, the treasure found makes the searching labor worthwhile.

We should view tradition as that which has been passed down to us by Christians of old. In that tradition we will find gold and silver and precious stones, along with wood and hay and straw. None of it is Scripture. Yet we can greatly profit from their words, and we ought to.

“But Yahweh has taken you and brought you out o the iron furnace, from Egypt, to be a people for His own inheritance, as today.” – Deuteronomy 4:20 (LSB)

What does it mean to created in God’s image? The work of Peter J. Gentry has been immensely helpful in this regard, as well as the work of Jeffrey J. Niehaus. Gentry has successfully argued that the “image of God” in Genesis 1:26 refers to God’s creation of man to be his representation to the world (see Kingdom Through Covenant by Gentry and Wellum). Thus, mankind is the image of God, and therefore ought to rightly represent God to the world. Niehaus has demonstrated that Ancient Near-Eastern religions commonly held to a belief that the God or gods of their nation would establish an image within the nation to represent that deity to the world (see Ancient Near Eastern Themes in Biblical Theology by Niehaus). The difference between the other ANE religions and that of the Israelites, however, was the image. The Israelites were to have no images in their temple to represent God to the nation and the world. Why is this? Because the Israelites themselves were God’s image to the world. Thus, they ought to have acted as Yahweh’s representation to the world.

What does all that have to do with Deuteronomy 4:20? Notice how that verse is nestled between, on the left bookend, verses 10-11, where the people are assembled before Yahweh at a mountain burning with fire up to the heavens, and between the right bookend of verse 24, where Yahweh is described as a consuming fire and a jealous God. A mountain on fire, an iron furnace, and a consuming fire. Think of these three images as the pillars upholding the theological building of Deuteronomy 4:10-24. The contents between the pillars illuminate the theology these pillars are upholding. Verse 12 tells us that the nation heard the Lord’s voice, but saw no form. Then, verses 13-14 reveal that the voice of the Lord declared the Ten Commandments, and the voice spoke to Moses to instruct the people on how to live in the land. Because the people saw no form but only heard a voice, the nation ought not to make any graven image in the form of any figure, whether it resemble land creatures, sky creatures, sea creatures, ground creatures, or the planetary bodies (vv. 15-19). These are given to the nations to make images for worship (v. 19b). Not so with Israel. Rather, verse 20,”Yahweh has taken you and brought you out of the iron furnace, from Egypt, to be a people for His own inheritance, as today.” Moses would not enter the promised land to shepherd the people there (vv. 21-22), so they must keep themselves from making a graven image in the form of anything (v. 23). Why? Because the Lord is a consuming fire (v. 24).

Notice how the pillars of this passage are descriptions of a consuming fire of one sort or another. Sandwiched between these fiery images are commands to not make any form, graven image, figure, or likeness. If the Israelites were going to disobey God and make any sort of image, how would they do it? We don’t need to speculate, for they committed this very crime. “And [Aaron] took [the gold] from their hand and fashioned it with a graving tool and made it into a molten calf” (Exodus 32:4). Aaron made a graven image in the likeness of a calf. How did he make the graven image? “And I said to them, ‘Whoever has any gold, et them tear it off.’ So they gave it to me, and I threw it into the fire, and out came this calf” (Ex. 32:24). Graven images are made by melting gold in a fire and then molding that gold in the fire, and once the image is formed, you pull it out of the fire. So, out of Egypt, the iron furnace, God has brought forth His people, that is, His image. The people are commanded to not make any graven images from iron furnaces as representations of their God because God Himself has made them to be His image pulled out from the iron furnace of Egypt.

I believe all of Scripture points to Jesus. He is the image of the invisible God (Colossians 1:15). Christians have been raised up with Christ Jesus (Col. 3:1), that we might be restored fully to that image which rightly represents God to the world (Col. 3:10-11). Now, in this day, under this New Covenant era inaugurated by Christ, God is forming His people into the restored image of God, by bringing them forth from Christ, not from Egypt, that Christ may be all in all.