(By Michael Walls)

Have you ever felt like the world is spinning out of control—like leaders and nations are always at odds with each other? Are you concerned that all the plotting and warmongering will bring disaster to us all? Worried about the future for your children or grandchildren? These are legitimate concerns and should not be ignored, but we must each realize how little impact we actually have on the goings on around us. In fact, the farther away an event is from us, the less we can impact it at all. That doesn’t mean we shouldn’t try, or that we should just ignore the challenges the world presents, I’m just saying we need to focus our energies where we can do the most good, which is on the people we come in contact with every day. We need to demonstrate the love of God in our relationships with others. But that doesn’t mean the world won’t go crazy on us.

In fact, That’s exactly the kind of world Psalm 2 describes. It starts with a picture of the nations raging and the rulers plotting, all of them trying to throw off God’s rule.

“Why do the nations rage and the peoples plot in vain? The kings of the earth set themselves, and the rulers take counsel together, against the Lord and against his Anointed.” (Psalm 2:1-2)

It’s a picture of rebellion—everyone wants to do their own thing, and God’s authority is treated like a chain to be broken. This creates chaos and uncertainty for everyone. But it’s not just the world leaders dong this-it is each one of us in our own way rebelling against God and creating our own chaos. The psalm however, tells us God’s response to all this nonsense:

“He who sits in the heavens laughs; the Lord holds them in derision.” (Psalm 2:4)

God isn’t laughing because he is amused. Oh no. He is laughing at humanity’s foolishness. God isn’t worried or panicked by human rebellion as if we can somehow foil his plans. He’s already set His King—His Anointed—on Zion, His holy hill. This clearly is a prophecy pointing to Jesus, the Messiah who would ultimately rule over all nations.

God made a promise of universal reign to His Son. It’s a reminder that no matter how chaotic the world looks, God’s plan will not be stopped. This doesn’t mean there won’t be chaos, uncertainty, or pain. There always will be, except in the Lord. Only in Him is found certainty in love and in truth, and ultimate rest.

The psalm ends with both a warning and an invitation:

“Now therefore, O kings, be wise; be warned, O rulers of the earth. Serve the Lord with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and you perish in the way.” (Psalm 2:10-12)

This is a call to submit to God’s King (not just kings, but all of us), to find refuge in Him rather than in worldly kings and presidents. It’s a call to stand for what is right no matter what is happening in the world, to stand with Him instead of against Him. That’s where true blessing is found:

“Blessed are all who take refuge in Him.” (Psalm 2:12)

It may look like the world is falling apart, and I suppose in a way it is. But remember, to us, who are in the world, we cannot see or fathom how the whole thing functions (ask Job how his conversation with God went…) any more than a rat can see the whole maze it scurries through looking for food. It looks like chaos and randomness, it looks too big to be controlled, but it is not. God has it in the palm of his hand and nurtures and cherishes it. So in a world that often feels like it’s falling apart, Psalm 2 reminds us that God is still on the throne—and the best place to be is in humble submission to His Son.

One day this world will end. Will you be with God or against him?

(By Michael Walls)

“All Scripture is breathed out by God…” — 2 Timothy 3:16

In the middle of the thirteenth century, a man called Stephen Langton created the chapter divisions we now have in the Bible. In the mid-fifteenth century, a Jewish rabbi named Nathan further divided the chapters into verses for the Old Testament. About one hundred years later, a gentleman by the name of Stephanus divided the New Testament in a similar fashion. Thus was the development of the versification of the Bible. This was done to make locating specific passages much more efficient, which it did.

Anyone who has read the Bible, however, will have noted that sometimes the chapter divisions do not make sense-they tend to happen right in the middle of an author’s thought or point. Also, it is easy to note that verses are often not complete sentences or thoughts, and that they are broken up in seemingly random places. An old Bible professor of mine once said something to the effect that, “The versification of the Bible often seems like it was done by an illiterate man while riding a donkey at full gallop.” I cannot disagree.

This issue underscores the reason we need to read the Bible in larger chunks. This of course takes some time, but what better way to spend your time than in properly reading the Bible? I would also suggest getting a translation that formats the text in paragraphs as this also helps with understanding. Keep doing your daily Bible reading (or start if you are not) but add reading whole books to your process. I would suggest focusing on the books that are being studied currently at your church. Read those several times over the course of the Bible class and you will develop a new appreciation for the author’s purpose.

In an age of quick devotionals and one-verse encouragements, it’s easy to treat the Bible like a collection of inspirational snippets. And while a single verse can be powerful, something richer awaits those who read an entire book of the Bible from start to finish. 

1. You Understand the Full Context

Every verse has a home. That verse you see on a coffee mug or social media post is part of a conversation, a prayer, a warning, or a story. Reading an entire book—whether it’s a short letter like Philippians or a long narrative like Genesis—lets you understand the message as it was originally intended. You hear the author’s tone, see the unfolding of arguments, and grasp the purpose behind the words.

2. You Get the Big Picture

God’s Word is more than disconnected teachings; it tells a unified story. Reading a full book shows how ideas connect, how themes develop, and how God moves through history and hearts. It helps you see the storyline of redemption in motion, from the shadows of the Old Testament to the light of Christ in the New.

3. You Learn to Handle Scripture Accurately

Taking verses out of context can lead to confusion or even spiritual error. Reading whole books trains your eyes and heart to rightly divide the word of truth (2 Timothy 2:15). You begin to see what God actually said—not just what we wish He said.

4. You Deepen Your Relationship with God

The Bible is God’s voice, and the more you listen to Him speak in full, the better you come to know His character. You see His mercy in the Psalms, His justice in the Prophets, His grace in the Gospels, and His wisdom in the Letters. Reading whole books is like sitting down for a full conversation with God, not just catching sound bites.

5. You Experience Growth and Endurance

Some books of the Bible are challenging. But pushing through them builds spiritual endurance. You’re exercising your faith muscles. You’re learning to listen to all of God’s Word—not just the easy or familiar parts.

Start Small, Stay Steady

Reading a whole book doesn’t mean doing it in one sitting (though you certainly can!). Start with something manageable like James, Ruth, or Philippians. Ask:

What is this book saying?

What does it teach me about God?

What should I do in response?

Reading a full book of the Bible invites you to go deeper, see clearer, and live more faithfully. It’s not about checking a box—it’s about sitting at the feet of the Author and letting His words shape your life. So pick a book, open your Bible, and start reading. There’s more waiting for you than you can imagine.

(By Michael Walls)

“I was glad when they said to me, ‘Let us go to the house of the Lord!’” —Psalm 122:1 (ESV)

Are you glad when you are at church and get to worship God? Or, better yet, are you glad when worship is discussed? Do you joyfully anticipate getting to assemble together with your brethren, singing together and hearing God’s Word proclaimed? Do you look forward to stirring your brethren up to love and good works? 

There is a unique joy that comes from gathering with others to worship God. Psalm 122 is a song of ascent—a hymn sung by pilgrims making their way to Jerusalem for worship. But it’s more than a travel song. It captures the heartbeat of those who long not just for a place, but for presence—God’s presence shared among His people.

David doesn’t say, “I was glad to go.” He says, “I was glad when they said to me…” This joy begins in community. The anticipation builds not alone, but with others who share the same desire: Let us go. It is a call to unity, to shared purpose, and to the deep satisfaction of coming together in God’s name. This is the fellowship Paul wrote about in Philippians.

Worship isn’t just a personal experience—it’s a communal blessing. Psalm 122 reminds us that the gathering of God’s people isn’t a burden or obligation. Rather, it’s an invitation to joy! To belonging, to being reminded that we are not alone in our faith or our struggles. While worship is certainly possible and should happen individually, God has always commanded his people to assemble together regularly and often.

In a world increasingly marked by isolation, may we echo David’s gladness. May we hunger for the house of the Lord—not as a building, but as a place where hearts are lifted together, voices rise in harmony, and the presence of God dwells among His people. After all, David also wrote:

“Oh, magnify the Lord with me,

and let us exalt his name together!” (Psalm 34:3, ESV)

(by Michael Walls)

The book of Psalms opens with a striking contrast between two ways of life: the path of the righteous and the path of the wicked. This is a key theme throughout Scripture. There is no third option. There is no fence-sitting. Life is not a spectator sport, it is real and the choices we make have eternal consequences.

The psalm begins with a description of the one who is truly blessed—not by worldly success, but by his relationship with God:  "But his delight is in the law of the Lord, and in His law he meditates day and night." (Psalm 1:2) Rather than following the advice of the wicked, the blessed man fills his heart and mind with God's Word. He is compared to a “tree planted by streams of water”, thriving, bearing fruit, and standing firm even in adversity (v.3). His stability and prosperity come from being deeply rooted in the truth of Scripture. Note the connection to passages like Galatians 5:22-23 "But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law” and Ephesians 6:10-11 “Finally, be strong in the Lord and in the strength of his might. Put on the whole armor of God, that you may be able to stand against the schemes of the devil.”

In contrast, the wicked are described as “chaff”—light, useless, and easily blown away (v.4). They lack true substance and will not stand in judgment. Their end is destruction because they have rejected the way of the Lord (v.6). We are not to be “chaff”, rather we are to be grown ups Who are grounded in truth. Mature people who know what they are about, (Ephesians 4:11-14) “And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes.” There is teaching involved, of course. But where there is teaching there must be listening.‌

Jesus echoes this same theme in Matthew 7:13-14, 24-27, where He speaks of two paths—one leading to life, the other to destruction. Similarly, Jeremiah 17:7-8 describes the one who trusts in the Lord as a tree planted by water, reinforcing the image of stability and nourishment found in Psalm 1. This is not a secret, not something that required special knowledge or special training. It does, however, require faith!

Psalm 1 presents us with a choice:

- Will we be like the tree, drawing life from God's Word, or like chaff, blown away by the winds of this world?

- Will we delight in Scripture, meditating on it day and night, or will we follow the counsel of the ungodly?

Jesus said, “I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit” (John 15:5). Like the tree in Psalm 1, those who abide in Christ will be spiritually nourished, strong, and fruitful. But those who reject Him will wither away and die.

Psalm 1 is not just poetry—it is a call to action. It challenges us to examine where we are rooted. Are we planted in the rich soil of God's Word, delighting in His truth? Or are we drifting like chaff, unanchored and vulnerable to the winds of this world? This begs another question: are we cultivating our hearts so that it can produce fruit a la the Parable of the Sower in Matthew 13?‌

The choice is yours.  Which will you take?

(By Michael Walls)

The Psalms are deeply poetic, but sometimes we miss their meaning and beauty in the space between the translation of language and culture. When reading the psalms, it is helpful to understand how they are written and to know some of the forms used. For example, to understand Haiku, a famous Japanese form of poetry, one must grasp the structure of 5, 7, and 5 syllables. Most of us probably wrote a Haiku or two when we were in school, but even then, the Japanese language lends itself better to this form than English does. Thus, the real art of Haiku lies in expressing complicated thoughts and ideas in this regimented and beautiful style. Shakespeare, known for his comedic and tragic plays, also wrote quite a bit of poetry in what is called iambic pentameter, a kind of rhythmic da DUM, da DUM, da DUM, da DUM, da DUM (10 beats, the “penta” in pentameter), feeling that it served to mimmic the human heartbeat. Shakespeare often used this rhythm to differentiate his educated or highborn characters from the low, who often spoke in rhymes to make them seem simple or foolish.‌

On the other hand, rather than using word rhymes, syllables, or meter, which are typical of much western poetry and music, the psalmists employed what many have called “thought rhymes.” That is, rather than making the sounds match, they focused on matching (or contrasting) the ideas by using colorful images and repetition. This is a brilliant move by God (of course), who always intended the words to be used and translated for the entirety of history to follow. Word rhymes, syllables, and meter just do not translate well, but ideas do.

Parallelism is the defining feature of Hebrew poetry, where ideas are expressed in balanced, corresponding lines. The main types include:

Synonymous Parallelism – The second line restates the first in a slightly different way. “The heavens declare the glory of God; the skies proclaim the work of his hands.” (Psalm 19:1)

Antithetical Parallelism – The second line contrasts the first, often using “but.” “For the Lord watches over the way of the righteous, but the way of the wicked leads to destruction.” (Psalm 1:6)

Synthetic Parallelism – The second line expands or completes the thought of the first. “Blessed is the man who does not walk in the counsel of the wicked or stand in the way of sinners or sit in the seat of mockers.” (Psalm 1:1)

There are other forms, but these will get you most of the way toward understanding psalms, and, incidentally, most of the other “poetic” or “wisdom” literature found in Scripture. Of course, the psalmists are not strictly limited to some form of parallelism to make their point - this is art, after all! Some psalms (like Psalm 119) follow an acrostic pattern, where each section begins with a successive Hebrew letter. Others use repetition and refrains (e.g., Psalm 136: “His steadfast love endures forever”).

As in all poetry, the writers employ powerful metaphors and similes to express deep theological truths. For example: God is described as a shepherd (Psalm 23), a rock (Psalm 18:2), and a fortress (Psalm 46:1). Human life is compared to grass that withers (Psalm 103:15-16) or a shadow that passes away (Psalm 144:4), and, the righteous are like a tree planted by streams of water (Psalm 1:3), to name a few. Imagine NOT having these words to more fully expand our understanding of these things!

Psalms capture the full range of human emotion. There are laments (e.g., Psalm 22) which express sorrow, questioning, and a plea for help. There are thanksgiving psalms (e.g., Psalm 30) which celebrate God’s deliverance, royal psalms (e.g., Psalm 2) that highlight God’s anointed, and wisdom psalms (e.g., Psalm 119) which reflect on the value of God’s law. There are even more types, depending which scholar you ask. If you have felt it, so has at least one of the psalmists - read with confidence!

The Psalms are beautiful and deeply poetic, but their beauty lies not just in their structure—it’s in how they convey theology, devotion, and the rawness of human experience before God. They were meant to be sung, prayed, and meditated upon, making them a unique blend of art, worship, and theology. Is it any wonder the Psalms have inspired songwriters throughout history to write new worship songs?

Will you spend more time with the psalms, dwelling in their spiritual truths?