Hey everybody. Welcome back to Saturday's edition of the Daily Bible Podcast. What's up folks? Hey, we're, we are talking about something that's gonna factor into the sermon tomorrow. We're talking about a word in a text that I just thought it would be good for us to kick around some of the understanding what goes on. In our study, the Bible and how it relates, not just to this word specifically, but just this as an example of some things that we don't often think about. I think a lot of times, especially for most people, they're gonna pick up their English Bible, they're gonna read their English Bible, and they're gonna think that's the word that it is. That's what it means. And so in our English text, for example, this weekend, we come to a word that is, is unsavory. We'll just put it that way. And it's the word that God uses in the text to define and describe. A Gomer and the type of life that she has lived, and you parents probably know what the word is now. And so there's gonna be a broad swath of different translations of that word. I. The LSBI think uses harlet. Some others use prostitute. And then we have the word in the ESV. And so the question is what should we do as we preach that? Do we adjust that word in order to make it less offensive? Is there something to the other translations, the other glosses of that word that. Perhaps is more palatable that we should use in instead of what we find there in the ESV. And this gets to the core of what I'm saying. We have to remember that the ESV is a translation as is the LSB, the Lex standard or the Legacy Standard Bible. That is the New American Standard Bible is a translation. The KJV is a translation and there's a lot of people that you'll run into that are KJV only people that say this is the open on toes. Authorized translation. It is a translation. In other words, it's a gloss. It's a group of editors that decided this is what the best rendering of this Greek or this Hebrew or this Aramaic term is, and this is the word that we're gonna use. It's not infallible, it's not in errand in that sense, these are choices being made by human editors to translate the original language into English. And we feel like they've done a good job on a lot of these translations. But it's important for us as we're studying the Bible to read and say, okay, the ESV translates this word this way. The New American standard Bible translates it this way. It's not the translation that's an errant and infallible. It's not the translation that's breathed out by God. It is the original text that's breathed out by God and we have to do the best to understand that original text in a way that is helpful and profitable. For example, we come to this passage in Hosea this weekend as we're gonna be studying it. And I don't think it's wrong what the other translations have done, but I do think we need to say, okay, God, what were you really after? What was the intent there behind this word? And that's why having a good Bible translation is so good and important for you. That's why having Bible commentaries is helpful for you. That's why if you have the ability to go out and take. Some biblical language classes, for example, from Compass Bible Institute or from a seminary or something like that. If that's something that you feel like God has called you to do or led you to do, that's a great thing to be able to do. Now not everybody's gonna be able to do that, so that's why finding a solid Bible teaching church, which hopefully you would consider that already checked off if you're a part of our church is so important for you so that you can trust that the pastors are gonna be digging in underneath all of these things. Yeah. And we talked about this. I think it'd be important that you guys know that. As we talked about this sermon for this weekend, we spent time together working through and Mark was part of that. I believe Lewis was also part of that conversation. We spent time thinking, okay is this the best word for us to say, given the mixed audience in the congregation? We know some of you guys bring your kids into the auditorium, the Jim, and we wanted to be sensitive to other ears sensitive, not to the point of compromise, but sensitive to the sense of asking the question, what's the best word to convey this? Now the word in Hebrew. Doesn't matter. I don't think anyone cares on the podcast what the word is. But the word has a bunch of different a bunch of different ways to say it. You could say fornication. You could say prostitution. You could say idolatry. As one, one editor put it. There's other ways that you could. Harlet tree is another one. There's other words that are adjacent to this idea and there's really no one perfect word that captures everything that this word conveys, which is why when you look it up in a lexicon, you're gonna see here's all the ways that it's used. Here are some of the meanings that are intended by that use. And here's how to best understand that. Now, remember, the ESV is a traditional Bible translation. It's been around for a long time. It has a legacy and a history behind itself. So some of the terminology that we use is traditional. It's not because it's the best rendering. For instance, in the gospels you'll see that the disciples sat at table, right? No one talks like that. We don't say, Hey, pastor pge, let's sit at table. You say, let's sit at the table. We don't use the word that we used to use for donkey in the scriptures, even though that's what scripture used to say. He came in writing on the. A donkey. Yeah. That's not what it used to say. And especially in some translations, it still says something else now. So my point is, human language evolves. And so even though a word is found in a traditional text, our job is to say, okay, what's the actual meaning behind that word? And this is not gymnastics like you find today. It's not you identify as this, identify as that this is more, this is faithful to the text it saying, what's the underlying Hebrew and how do we best understand it in English and other translations? The word that Hosea uses for his wife is. A, a woman of promiscuity, a promiscuous woman, a harlet in fact, there's three translations I'm looking at right now that use that word. Part of our job as Christians is to know how to handle scripture carefully and not to treat it like like a simple tool. And my, my, my baby girl, my youngest girl, Phoebe for her, everything is meant to, to. It's just a tool. It's a toy, rather not a tool. And so she treats all the things the same way. She can have something very fragile in her hands. She's gonna treat it the same way. She treats her plastic toys. She doesn't make the distinction. Our job as adults is to make distinctions and to carefully ask questions that scripture doesn intend to answer for us. And that might mean using multiple translations, but just being careful with some of the things that we think through. And this is what your pastors did this last week. We thought about it. We made a decision. And so hopefully you can appreciate the decisions that we made on behalf of the church. And you're gonna have to show up tomorrow to find out what the decision is. Ooh, alright. Psalm 1 0 8, Psalm 1 0 9, Psalm one 10. I, when I opened up my Bible to prep for this one, I was like, oh, Psalm one, eight through one 10. I thought this was gonna be another like 17 psalms. And then I was like, oh, wait a minute. It's only three Psalms. That's not horrible. That's digestible. We can tackle this. We can do it. Psalm 1 0 8 is a Psalm of David as the title implies, and or states rather, and it celebrates God's victories and acknowledges that apart from him, there is no hope against the enemy. It's essentially a combination here of. Parts of Psalm 57 and Psalm 60. Now those two psalms are Psalms of Lament. And so what's gone here is the lament portion. Rather what's left here is where David gets in the laments, which is that his confidence is in the Lord. And so in Psalm 1 0 8, he takes the best parts you could say of Psalm 57 and Psalm 60 and mash them up together and and produces this psalm that has a great. Degree of confidence and excitement and exhumation about it, about the fact that God is gonna be the one that is going to deliver the people in the end that their hope is in God. And that's why they can say in verse 12, God grants us help against our foe. Our enemy for vain is the salvation of man. Only God can deliver. Yeah, I think it's really cool that this is basically a remix. This is a remix before remix is worth a thing. Yep. We do sampling today. You'll take a song, you take a part of a song and then use it and to make a new song. David does this multiple times. Actually, he's, this is not new for him. He'll take portions of things that he said elsewhere. He will use them in different parts. And so here you have a kind of a remix, which I think is. Interesting and creative. I think this speaks to the creativity that God expects his people to possess and to utilize to his glory. To take something that someone's already done. In this case, both of those psalms are David Psalms. He's just taking them and remixing them for whatever liturgical purpose he had. But I think that's really cool and I think that's a good sign for musicians and creatives artists to do something similar and to be okay expressing some creativity. Yeah. Even this. Past Sunday last week, you put together three songs at the beginning of our set and seamlessly wove in from one to the other. And we tried to seamlessly do it. I don't know if we succeeded, but that was the attempt. Good. It was good. And I think that's a great point because we are we just talked about this recently. We're trying to approach services not as a copy and paste template, right? We're saying, okay, how do we best set up the service to accomplish its intended purpose, whatever that happens to be for that Sunday. So I guess that's a really great application if you come to. Compass on a Sunday and you're like, Hey, this is not where announcements are supposed to be, or this is not where the songs are supposed to re to be happening, remix. We're doing some remix in here. We're trying to approach it with some fresh eyes with the hopes that we're bringing you to the place that God wants to take you for that Sunday. So this Sunday when I'm up preaching a pastor, rod has the turntables next to me, and he's doing that while I'm preaching, laying down sick beats underneath. Yeah. No, we wouldn't go that far. I don't think. People have been asking me, everybody's been asking me, everybody's been asking, will you ever dance during a sermon? No. I got close during that For Frank Song. During the announcements. It was pretty, I was moving, dude. I'd never seen your hips move. That much. I don't know that I'd go that far. I think it's just the upper part. That was moving your hips, man. I think Elvis started blushing. Did he? Did he though? I don't think so. No. No. Anyways, alright. Psalm 1 0 9, I read this one. This has got to be one of the most emotional and purgatory psalms that we find in the Bible. It's pretty intense. It's very intense. He's asking for intense punishment to be dealt not only to his foes, but also to their children and to their widows. First off he's saying, Hey, I want my enemies to die, and then I want their children to suffer, and then I want their wives to suffer. I. And so this is extreme. And it appears from verses 21 through 29 that this was written while David was still in the midst of whatever it is that he's asking for God to bring judgment against. This is not David reflecting, saying, you've delivered me now. Punish them. This is whenever David is suffering here. This is him saying the people that are causing this, I want them to suffer as I'm suffering. One note here amongst others. Verse eight, may his days be few, may another take his office that is applied by the New Testament authors to be predictive of Judas. And so this is an Impre imprecatory psalm that had to do with whoever David was thinking of in this moment. And we don't know exactly, he wasn't thinking of Judas, but in the New Testament, it's applied to Judas that Judas days were few, and another was gonna take his office. That's in the opening of acts when Matthias is added to the number of the apostles there in the beginning of the book of Acts. So we talked about this. Oh man, stop me. Was it yesterday? I can't remember. Federal Headship. Yes. Yesterday. Yesterday. Okay. Man, I'm getting older already. I feel it. So we talked about federal headship, the fact that a singular member can represent the members below him, that, that are part of his progeny or part of his representation. So again, we talked about Adam. Adam represented not only himself, but everybody who would come from Ms. Lo, which includes. Everybody. We talked about that also for King David. When David sinned, it was as though the people sinned because he's their federal head. He represents the people to God, even though it's not a, it's not a one-to-one, he's not a priest in that sense. Although he was a king, a kingly priest or a priestly king, however you wanna look at it. But he had a representation larger than himself. And the same is true today with dads. When dad does something wrong, typically they fall out. Hits the family. The family suffers because dad does something bad. That even today, even though the law doesn't legislate against the family members, they will still suffer because of something dad has done. We see this also with King Jesus. When you become a Christian, Romans chapter five, you are now grafted into Christ. You're no longer in Adam, but you are now in Jesus, and therefore you get all the benefits and privileges therein belonging to Jesus. So here's my thought. About Psalm 1 0 8, David is functioning on behalf of God. He is not just a king. He is the king. He is the Davidic king 'cause he's David. He is God's king. He is God's representative. And so God's enemies are David's enemies and vice versa. This is not a personal vendetta, although there it is personal because David himself is going through it is not a personal vendetta. He's God's king. Secondly because this man represents all that opposes God, and notice that this man is not innocent. Verse 18, he cloaked himself with cursing as his coat. May it soak into his body like water. May he says he loved to curse in verse 17. May like curses come upon him. He did not delight in blessing. May it be far from him. So David is calling all the sins upon this man, and he's saying the fallout is gonna be on everybody that he has led because of his position, whatever that might be. So that's my thinking here. I don't. It is still harsh and it is still strong. I'm not denying that even a little bit, but I'm thinking from the mindset of how God sees humanity now on our side, it's not up to us to make a father sons die for the father sins. We don't do that. Scripture prohibits that. But in God's economy, God does do that, and he can do that, and he could do that righteously and justly. God can say, I'm gonna let the sin of this man apply to everyone else that he serves, everyone else that submits underneath him. And that's in God's category. That's in God's territory. I think he does. Keep that prerogative and he executes it perfectly, so we're never in a place to question him and say, God, why did you do it this way? Yeah. Yeah. It's just. You're right. We can't question why did you do it this way? I'd be careful, probably not to wish harm against widows and orphans though. Can Okay, so this brings up a good question. Psalm, the psalms are here for our edification, for our instruction, right? For our own prayer lives. Would you pray an imprecatory psalm and if so, when, where, and how? Yeah. I think we've talked about this a little bit. We have, but let's talk about it again. Let's talk about it again. Yeah. I think when you see evil and wickedness happening in the world you want it to stop whatever the cost. And for example, let's take Planned Parenthood. I think would it be appropriate to pray in purgatory psalms against the leaders of Planned Parenthood and those that fund Planned Parenthood to say God bankrupt them. Cause them to lose everything that they have removed them. That's pretty tame from compared to David's prayer. It's totally, it's, yeah. I think there's, there, yeah, there's room for us to pray in purgatory. Psalms, I just think we have to be really careful about that because in part we don't have the spirit. Prompting the Imprecatory prayer within us in the same way that it was prompting David. In other words, our imprecatory prayers are not inspired. They're not breathed out by God. And we have to make sure that we are being angry and not sinning in the sense that our anger is rooted in the injustice committed against God and not the personal injustice that we might feel about something. Yeah, I do think it's appropriate for us to. Still use in Pretor Psalms, but I think we would just need to be careful about that because we're also called to love our enemies. We're called to to share the gospel with those that are our enemies of Christ. And that's something that's different from David's era at this point is we have the great commission. And to go and make disciples. And so we have to balance our thirst for God's justice in God's vengeance, to be done with the love that we're called to have towards people, to reach them with the gospel. I think that's an appropriate cautionary response and a responsible one at that. Yeah. We are called to love our enemies in the New Testament and times are different. We're under a different dispensation as we're often. Reminding you, and therefore when it comes to texts like this, we have to be exceedingly careful with our application of them. It's not to say there's never a time. Now we gave you one that we think is a fair one, we think. And there's gonna be other times just because we lack the creativity to know, okay, that's the right time to do it, I'm sure there's lots of Christians that are undergoing persecution around the world who could say, I can think of a couple places, right? And they'd probably be right, but let's be reminded in the New Testament, Jesus says love your enemies and pray for those who persecute you. As you just mentioned, that's Matthew chapter five. He says it also in Luke six. Paul says in Romans 12 that if your enemy's hungry, feed him right. He's thirsty. Give him something to drink. But as you already mentioned. That the apostles quoted from this passage, about the one replacing his office. Yeah. Mathias. So they knew it. Yeah. They knew this passage and they didn't quote the whole thing, but they did quote part of it. Yeah. It was in their mind as they were preparing to replace Judas. Yeah. Yeah. Psalm one 10 Psalm one 10 is shorter than, certainly, than the one we just read. In fact, it's only seven verses, but. Interestingly enough, Psalm one 10 is one of the most quoted psalms in the entire New Testament, this one and Psalm one 18. And though it's only seven verses, what makes it one of the most quoted Psalms in the New Testament is its content. Its content is Messianic. And so David being the messianic line that the Messiah would come from the line of David. David is praying about one of his descendants. In fact, verse one, the Lord says to my Lord, this is David's. Speaking, Yahweh says to my adenai, Yahweh says the to the one that is over me. Sit at my right hand until I make your enemies your footstool. Now this is gonna be picked up by. Jesus and by the disciples and applied to him. It's quoted multiple times. Ephesians one 20, Colossians three, one, Hebrews 1, 3, 1 Peter 3 22 amongst others to point to the fact that this is speaking of Jesus. Jesus is the one to fulfill this. And then you've got also in verse four, the Lord has sworn and will not change his mind. You are a priest forever after the order of milk. EK that Jesus would be the priest king. You were just talking about how David fulfilled that role that David was unique in that role because those after David were prohibited from serving as priests. So if Jesus was gonna be able to be priest and king, he was gonna have to come from a different line, a line that was capable of being fulfilling both of those offices. And so his line was gonna be the order of Melek who was a priest. King. And so that's picked up in the book of Hebrews and applied to Jesus as well. This is a messianic psalm rich in, in allusions to the fulfillment that would be found in Christ, and it's applied that way in the New Testament as well. Yeah, this psalm is a bombshell psalm if. You read it this morning and maybe you read it and said, oh, that's interesting. That's really helpful. If you have time to study one of the psalms that you read this morning, this is the one to study because this has some massive implications. In fact, this is one of the best Psalms to quote. When you're thinking about the role and function that Jesus possesses, he is the priest king. In fact, if you're gonna argue for Jesus being both a priest and a king, this is the text you're gonna use, which is why it's so laden in the New Testament scripture. So if you have time. 20 minutes of spare, I would spend some time digging into Psalm one 10. It's rich, it's got lots of interesting illusions and I think you'll appreciate it. Where should they go to dig into that? We use logos and we use, we have lots of resources. I used here's, lemme just give you this. If you have five study Bibles, read all five of them on Psalm one 10. I think that'll give you some great rewards. That's great. Yep. Yep. Hey, lemme pray and then we will be done with another episode. God, we are grateful that Christ is our priest and our king not just our king. If he was simply our king, we would be his subjects and we'd be in a lot of trouble. But because he is our priest, he intercedes for us as even the writer of Hebrews goes on to expound upon the fact that he has gone in behind the curtain beyond the veil with his sacrifices. Perfect sacrifice for us. And now he is seated at your right hand, even as Psalm 1 10, 1 says. And so we know, Lord, that his work is done and that he is able to mediate for us. And the writer of Hebrews even goes on to say that he is able to save us to the uttermost now because he's not only our king, but also our priest. And so we are so thankful for Jesus. Just pray that our time spent in the word not just this morning, but every single day, it would be so rich for us that we would be hungry to come back again and again, and we pray this in Jesus name. Amen. Amen. Keep you in your Bibles. Tune in again tomorrow for another edition of the Daily Bible Podcast. Bye y'all. Bye.

thanks for listening to another edition of the Daily Bible Podcast. This is a ministry of Compass Bible Church in north Texas. You can find out more information about ourChurch@compassntx.org. We would love for you to leave a review to rate to share this podcast on whatever platform you happen to be listening on, and we will catch you against tomorrow for another edition of the Daily Bible Podcast. Yeah. I would agree with everything that you said