Psalm 139 14 Afrikaans

[Randell Magtoto]

The clear, unmistakable and continual teaching of scripture from Genesis to Revelation is this: it is impossible for a saint to ever return to the unregenerate state he existed in prior to faith. In other words, it is impossible to lose your salvation. Once you believe, you become an adopted child of God, never to be sent away again (Eph 1:5; Gal 4:5). You were sealed forever by the Holy Spirit (Eph 4:30).

You were not saved by your actions nor thoughts, but by His will and grace (Eph 2:8). Therefore, if you did nothing to obtain your salvation, you can do nothing to lose it. It was never under your control. It is a gift.

Secondly, you cannot lose your salvation nor even "turn it in" because of what God did in your heart and spirit at the moment of salvation. He performed a permanent work in your spirit by putting the old spirit to death and bringing you a new spirit, so that you are now a new creature (2Cor 5:17). The old self is gone forever never to return. You can no more return to your old state than a butterfly can return to the cocoon and become a caterpillar again. It's not a matter of our will or desire or even our obedience. To return is simply spiritually impossible. Praise the Lord!

This psalm describes the nature of the salvation process. The psalm begins with David acknowledging his sin before God (vs. 1-5). These verses describe the repentance step of salvation, including the fact that all men are born sinful (v. 5).

Then David moves next to describing spiritual regeneration (vs. 6-10), the time when God changes our hearts and brings us the gift of faith (see also Eph 2:8-9). This is the part of the salvation process where our old nature (i.e., our old spirit) is put to death and we are made a new creature in Christ (v. 10).

Pay close attention to the language of verse 6 in particular, where David describes how God plants wisdom (i.e., brings the knowledge of salvation through the Lord) in a "hidden" part of himself. His sins were blotted out (v. 9), which means they simply don't exist anymore. There is no condemnation possible for a Christian, because the entire penalty for our sins has already been paid by Christ. God can't punish us for sin, because that punishment has already been given to Christ.

Then in vs. 11-15 David expresses the hope of his salvation. David is not wondering if God will do these things; rather, he is acknowledging that these things will be the consequence of God granting him salvation. Look at the full list:

v.11 - the believer is never to be cast away
v.12 - the believer has joy in his salvation and is sustained by God's will
v.13 - the believer then teaches others and converts unbelievers
v.14 - the believer is free from the guilt of sin and praises God's righteousness
v.15 - the believer praises God

These are the consequences for a believer who has obtained salvation. As a new creature in Christ, we have these new behaviors to accompany our new nature. (Please see 1John 2 for a good teaching on this principle.)

Given all David wrote, the only way to interpret v. 11 to mean that a believer can lose salvation is to read that point of view into the text, since the author himself didn't have that thought on his mind when he wrote those verses. In fact, the author's point was completely the opposite - David was declaring the good things that come with salvation.

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I love the way the psalmist here is asking questions of himself, looking within and saying to himself, why are you thinking this way? Why are you desiring this way? Why are you acting this way? Specifically, why are you afraid in times of trouble?

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Die boek Psalms is 'n versameling liedere wat oor 'n lang tydperk ontstaan het en gebruik is in die godsdiens van Israel. Daar is verskillende soorte liedere, byvoorbeeld lof-, klaag- en dankliedere wat 'n goeie beeld gee van die geloofshouding van die volk, asook van enkelinge. Die boek is in vyf liedversamelings ingedeel: Ps. 1-41, 42-72, 73-89, 90-106, 107-150. Hierdie indeling is waarskynlik laat gemaak om die eerste vyf boeke van die Bybel, die Torah - die Wet - (ook bekend as die Pentateug) te ego.

In sowel die Joodse as Christelike erediens, en in die persoonlike gebed, beklee die Psalms 'n belangrike plek. Dit bly steeds 'n uitdaging vir die digters om in die vertaling daarvan 'n kompromis te vind tussen die Hebreeuse taaleie en die steeds veranderende ontvangende taal (doeltaal).

Die Boek van die Psalms in die Bybel is 'n versameling van 150 oud-Hebreeuse lofsange, en is waarskynlik 'n doelbewuste versameling uit 'n baie omvangryker oud-Israelitiese liedereskat. Dit word bevestig deur liedere wat elders in die Bybel voorkom, onder meer in Habakuk 2, Jona 2 en 1 Samuel 2. Die benaming psalm (Grieks psalmos = "lofsang") word egter uit praktiese oorwegings beperk tot die liedere van die boek van die Psalms, wat ook wel psalterium of psalter genoem word.

Die Boek van die Psalms word in vyf dele onderverdeel (1 - 41, 42-72, 73- 89, 90- 106 en 107-150), wat waarskynlik 'n weerspieling van die vyf boeke van Moses, die Pentateug, is. In baie psalm-opskrifte kom die naam Dawid voor, sodat daar algemeen van die Psalms van Dawid gepraat word. Hoewel Dawid ongetwyfeld 'n onuitwisbare stempel op die oud-Hebreeus godsdienstige digkuns gelaat het, is dit ook seker dat hy nie die skrywer van al die psalms was nie.

Heelparty moes ontstaan het tussen die tyd van sy dood (ca. 960 v.C.) en die Babiloniese ballingskap (587-538 v.C.) en, te oordeel na die woordgebruik, ook nog daarna. Belangrike eksegete op die gebied van die psalmondersoek was Hermann Gunkel (1862- 1932), wat Sitz im Leben, die agtergrond van die Psalms, beskryf het. Hy het probeer om die agtergrond van die 150 Psalms te verklaar op grond van die funksie wat dit by die kultus vervul het, terwyl die Noor Sigmund Mowinckel (1884-1965) die Psalms vanuit die godsdiensgeskiedenis probeer verklaar het. In die verband het hy ook gemeen dat baie Psalms beter verklaar kan word wanneer daar (soos in Babilon) ook in Israel 'n troonbestygingsfees van Jahweh sou bestaan het.

Of so 'n fees werklik bestaan het, is nie seker nie. Die eksegete G. Widengren en M. Dahood het 'n groot bydrae gelewer tot die psalmondersoek deur die Psalms uit Babiloniese en Ugaritiese tekste meer verstaanbaar te maak. Hoewel al die Psalms godsdienstig van aard is, verskil hulle tog onderling wat sowel inhoud as vorm betref. Daar is gebede, klagtes, lofliedere en leerdigte. Soms spreek die digter baie persoonlik en liries, dan spreek hy weer namens die hele volk of ʼn bepaalde groep. In baie gevalle word daar af in die Hebreeuse teks opskrifte gevind wat die lied by ʼn bepaalde groep indeel, byvoorbeeld die "Psalm van Asaf" (Ps. 50,73-83). Asaf was heel moontlik die naam van 'n sangersgilde wat omstreeks 538 v.C. eerste uit die Babiloniese ballingskap teruggekeer het.

Baie psalmopskrifte is egter tot vandag toe nog nie verklaar nie, ondanks intensiewe ondersoeke wat gedoen is. Die details van die rels wat deur die psalmdigters gevolg is, is onbekend. Sekere afwykende woordkeuses kom voor, asook die gewoonte om iets twee keer met verskillende woorde te s, die sogenaamde parallelismus membrorum, byvoorbeeld: "Selfs vind die mossie 'n huis en die swaweltjie 'n nes vir haar, waar sy haar kleintjies kan neerl ... " (Ps. 84:4).

Die psalmdigters het vermoedelik probeer om ʼn bepaalde versmaat of 'n vaste ritme te handhaaf. 'n Groot aantal van die Psalms is gebruik in die liturgie van die tempel in Jerusalem en beklee ook in die liturgie van die sinagoge tot vandag toe 'n belangrike plek. Die Psalms vervul egter hul grootste rol in die persoonlike oordenking. Die Christelike Kerk het die liturgiese funksie van die Psalms in die erediens oorgeneem, onder meer as belangrike onderdeel van die missaal en die brevier (die gebedeboek vir die priesters).

Die Protestantse Kerk in Nederland en Suid-Afrika gebruik 'n omdigting in berymde koeplette (psalmberyming), wat op 16e-eeuse melodie deur die hele gemeente gesing word. In 1976 is daar in Suid-Afrika begin om die melodie van die Psalms te hersien. Die woorde van die Psalms het in groot mate die taal en die uitdrukkings van die sinagogale gebede benvloed, en dieselfde geld ook vir die gebede en die liturgie van die Christelike Kerke.

Die Psalms het as lied of musikale komposisie, of as materiaal vir persoonlike oordenking, vir talle mense vertroosting gebied, byvoorbeeld Ps.130 "De profundis" (Uit dieptes gans verlore ... ), wat as ʼn bedevaartslied gebruik word. Ook die digters het hulle deur die eeue heen aangetrokke gevoel tot die Boek van die Psalms. Bekende berymings van die Psalms sluit onder meer in die van Marnix van St. Aldegonde, Joost van den Vondel (harpgesange van Dawid) en Gabriel Smit (geb. 1910), terwyl talle digters een of meer Psalms berym het.

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