In "Doctrinal Discussion" William Sillings writes:
What is the “Word of God”? The Word of God is the direct self-revelation of God to humanity. This part of revelation is often listed by theologians in the area of “special revelation” and includes both words and deeds of God's direct self-revelation.
Sillings continues on page 74 about how God's Word takes three forms.
Source: Studies in the Psalms: Adult Teacher's Insights, page 74.
In "God's Word for Today" David Woods writes:
Psalm 119 is made up of twenty-two strophes (paragraph of poetry), one for each letter of the Hebrew alphabet, and each strophe has eight verses. Each of these verses begins with the Hebrew letter by which their particular strophe is named. Faithlife Study Bible notes that the most prominent feature in translation is the repetition of eight words: law, word (imrath), word (devar), judgments, testimonies, commandments, statutes, and precepts. Psalm 119 is characterized as a Torah Psalm, a wisdom Psalm, and an individual lament. The author is unknown. This Psalm emphasizes the Word of God, using some term for God's Word in almost every verse. Preacher's Commentary notes that the psalmist was involved in a real battle with enemies, but also was struggling with himself to do what was right and good. New Bible Commentary calls this Psalm the Golden ABC of God's Word.
Discussion: Early American education was profoundly impacted by The New England Primer, Webster's Speller, and the McGuffey Readers. How might our lives be impacted if we used Psalm 119 as a spiritual “primer”?
Source: Studies in the Psalms: Adult Teacher's Insights, page 70.
In "Biblical Perspective" Gordon Snider writes concerning Psalm 107:11…
The reason for this condition is clear. God's words are not so much commandments as they are statements of fact — this is the way life is. Man either aligns himself with the world as it was created, or he experiences some or all of the problems of verse 10. Man is by nature a rebel against God (Rom. 5). He despises and disdains the counsel of the most High. This name of God emphasizes His sovereign rulership over all creation as the Creator-God. Its use here amplifies the absurdity of the one created rejecting the advice of the one who made and rules all things
Source: Studies in the Psalms: Adult Teacher's Insights, page 66.
In "Doctrinal Discussion" William Sillings writes:
God's goodness has meaningful applications to our living today . For one thing, it puts definite limits on the kinds of spiritual, physical, emotional, or moral battles we go through as God's people. For instance, when Jesus was about to be crucified, He told Peter that Satan had desired to have them all in order to sift them as wheat through difficult and crushing circumstances, but He had prayed for them that when they were tested, their faith would not fail. The goodness of God limits what Satan is allowed to do. God has promised that nothing will come to us which we cannot bear, for He will, with the temptation, make a way of escape so we will be able to bear it. Second, if God's goodness can be imparted to us in the fruit of the Spirit (as we believe it can), we can be good like God is good. Being finite and human, we will never be perfectly good as God is, but we are partakers of the divine nature. It is not just a fable to talk about being good. God actually intends for us to have His goodness as part of our experience.
Source: Studies in the Psalms: Adult Teacher's Insights, page 68.
In "God's Word for Today" David Woods writes:
In some phases of our lives, we may be tempted to forget or doubt God's goodness. During seasons of prosperity and blessing, we may begin to think our good life is due to our own ingenuity and hard work. During great trouble, we may think God has forgotten us. But it would be shameful if we were only grateful during those seasons in which God delivers us out of trouble. Instead, we should remember how God has worked in the past, and praise Him for His goodness at all times. At least three of the stanzas in Psalm 107 speak directly to the Israelites' history. The first stanza reminds us of the forty years of wandering in the wilderness. The second stanza seems to speak of the Babylonian exile. The third stanza could speak of various experiences in which the people suffered because of their sin, but if this Psalm were written after the exile, it could especially mirror the distress the returned exiles felt.
Discussion: What are three or four specific instances in our church's history, our personal lives, etc. in which God's goodness was demonstrated?
Source: Studies in the Psalms: Adult Teacher's Insights, page 67.
In "Doctrinal Discussion" William Sillings writes:
Trouble comes to all Christians — sometimes through lack of foresight, sometimes through lack of perfect control over circumstances, and sometimes through the providence of God who allows Satan to test us. None are exempt from it, but neither do any have to fall prey to it. Trouble can be conquered — through better planning and exercising greater care, through trust in God, through changing one's mindset to perceive God in life rather than always perceiving trouble. Basically, trouble can be transformed into opportunity if we fully acknowledge that we do not have the power to control everything, but that God does.
Source: Studies in the Psalms: Adult Teacher's Insights, page 62.
In "God's Word for Today" David Woods writes:
Four different terms to describe God are used in verses 1 and 2. … Psalms: A Bible Commentary in the Wesleyan Tradition states: “God is described using four different names: most High, Almighty, Lord, and my God. The first and second portray His power, the third His covenant relationship with Israel, the last His intimacy. Four terms are used to describe the place of safety: shelter, shadow, refuge, and fortress. The first suggests a place of secrecy; the second, shade; the third, shelter; and the fourth, a fortress or stronghold of God's power.” (p. 281)
Source: Studies in the Psalms: Adult Teacher's Insights, page 59.
In "Biblical Perspective" Gordon Snider writes:
Two contrasting images are used here to describe the care of God. He shall cover thee with his feathers suggests the tenderness of His care — the gentleness of His dealings with us. The imagery is that of a parent bird. (Do not miss the connection with the danger to birds in the previous verse.) But gentleness should not be confused with weakness, for He is also thy shield and buckler. Here the imagery is of the hardened warrior in battle. Both items were used to protect the soldier from spears and arrows. The shield was larger and used in stationary situations, while the buckler was smaller and used in mobile, “hit-and-run” type situations. God protects us in battle, whether it be an open assault of the enemy, or guerrilla warfare. He is prepared for either!
Source: Studies in the Psalms: Adult Teacher's Insights, page 59.
"Preserve my soul; for I am holy: O thou my God, save thy servant that trusteth in thee" (Psalm 86:2).
In "Biblical Perspective" Gordon Snider writes:
God has promised to preserve His people (Isa. 49:8). Often in the Psalms God is praised for this quality. Here David asked for God to be his guard and watchman so that his life would be saved. In previous lessons we have focused upon the faithfulness (steadfast love) of God to those who are in a covenant relationship with Him. The word here is the same; only this time it is used of man's faithfulness to his side of the covenant. The claim of the psalmist was not a boast of superiority, but a plea of sincerity. It was a plea based upon his covenant relationship with Yahweh. It might say, “Lord, I am one of your children. I have done what you asked me to do!” Save . . . that trusteth in thee. Here again David gave God a motivational statement for answering his prayer. He claimed a unique relationship between those who trust in each other.
Source: Studies in the Psalms: Adult Teacher's Insights, page 53.
In "God's Word for Today" David Woods writes:
It is both fascinating and disconcerting to watch how people respond to personal tragedy. The unbeliever — the one who has no relationship with Christ, nor pretends to have any such — may react by experiencing complete meltdown, or attempting to “hold it together.” The Christian with weak faith often blames God, bargains with God, and questions God. Even the Christian with a stronger faith often responds with these telltale signs of grief. But for the one whose faith in Christ is strong, there is a difference. Many whose faith is weak find such trying circumstances strengthen their relationship with God, but there are some who allow such trouble to crush their spirit and faith in God. The distinctions may be impossible to see at first, but over time it becomes apparent.
Discussion: Obviously, such generalizations risk unfair assumptions and characterizations of people's faith. With that noted, what are some key differences between Christians whose faith is strengthened in adversity, as compared to those whose faith is obliterated?
Source: Studies in the Psalms: Adult Teacher's Insights, page 52.