Here in this psalm, the NIV translators use the word "muse" two times. According to the NIV Complete Concordance this psalm is the only place that this word is used. Now, Webster's New Collegiate Dictionary lists several meanings for this word. The first listing describes the muse as being absorbed in thought or to turn something over in the mind meditatively - with the limitation that such musing often is inconclusive. The second listing suggests a state of deep thought or dreamy abstraction. The third listing reminds us of the philosophic grasping of the Greek mind. In their mythology they believed that nine assorted heavenly Muses presided over poetic, artistic and scientific inspiration.

This is as close as the Greeks came to extrapolating a doctrine of revelation upon which, we in the Judeo-Christian camp rest our faith, doctrines and witness. Certainly the Greeks in their philosophy came as close to the abstract truth as the human mind was capable. Plato carefully stated a premise even more carefully explored by Francis Schaffer in the seventies. Plato said "If there is no absolute, than the details or particulars of life have no meaning." In other more theological words, if there is no God, than it doesn't matter what we do or how we live!

While the Hebrew revelation system works from the other direction (from heaven down rather than from earth up) - the essential truth remains the same: Over and above, around and about the natural order that we experience there is an otherworldly God who not only has created the known order, but also reveals Himself and gives meaning to life.

This two story universe of Plato and the Philosophers differs only slightly from the two story universe revealed in the Scriptures. Let us diagram the two views in this way:

Philosophy seeks to determine the nature of truth by observing the realities of the natural order and coming to grips with a Supreme Being on the basis of what reason can entertain. By contrast, the Theology of the Scriptures insists that we can know nothing except that which God reveals to us. We may illustrate these two views by looking at the arrows drawn on our diagrams above. Philosophy works from downstairs up and Theology works from upstairs down. But, we must appreciate from the Christian position the absolute futility of the worldly philosophers. This futility is somehow sensed in the psalm set before us today which I have divided into two parts.

The first nine verses which I feel demonstrates the earnest reflections of those downstairs while the second portion which we shall consider next week, demonstrates the wonder and beauty of the upstairs Gospel revelation recorded for our benefit.

Let us briefly consider the situation downstairs where we have our mortal existence. In this first half of this psalm our psalmist is musing from the earthly side. He is absorbed in thought and over a dozen times the word "I" or "me" or "my" occurs! The psalmist continually turns his personal distress over and over without coming to a logical conclusion that is satisfying. Notice his dramatic distress. "I cried out to God for help; I cried out to God to hear me." Here is that awkward fallen creature: man, reaching his pitiful arms up to heaven. Here we can see the windmill of the mind celebrated in a sixties song. Ever turning, ever yearning but never satisfied! In the psalmist's distress, he at least remembered God, even as he groaned inwardly refusing the comforts of his personal meditation. Now this observation is not appreciated in our day and age.

A decade ago there were some new age programs scheduled to explore the health benefits of such personal meditation. This experience is not one that satisfies seekers after our psalmist's God in heaven. Even as our psalmist muses and struggles with his thoughts his spirit grew faint. Pause a minute and consider this issue carefully the "Selah" reminds us.

Unless we remember God - no amount of meditation will ultimately satisfy. I remember one friend in Seminary who was persuaded to experiment with the Hindu way. Fortunately for him, his folded legs became cramped and the more he worried about getting unstuck the less successful his technique. It took three people to get him apart and back on his feet! Here in verse four we see that like my preacher friend the psalmist found no comfort in his musings. God kept his eyes from closing; and he was too troubled to think.

Now in verse five the thoughts grow deeper and our poet remembers days gone by. The Hebrew in verse six is difficult and may be well translated several ways. The musing here may be one of self questioning, Today's English Version translates "my spirit inquires". Another translation is so bold as to suggest "He searched my spirit". At the very least the song from happier days causes the psalmist to be pulled closer to home. The memory turns from the troubles of self to consider the nature of God.

"Will the Lord reject forever? Will he never show his favor again?" In his despair our psalmist shares his inmost doubts. Has he realized from the revelation record and the psalms and songs sung in Jerusalem the absolute necessity for God's election? How very much the worldly today want to believe that the most important thing in life is what they think of God. Our psalmist has come to the orthodox conclusion that is of greater eternal importance what God thinks of us!

This is the starting point of salvation when we begin to worry about what God thinks about us! But then we must struggle further on to accept the Divine revelation. Verse nine instructs us that we are much in need of mercy and every sinner must finally realize that only the Father's compassion is sufficient for our salvation. Pause and think about that, our psalmist notes well: Selah. There is absolutely nothing we can do to merit His compassion nor His mercy. God is God and well like the psalmist, ought we to worry if we have not the revelation of the Holy Spirit! If you do not have that revelation you must begin to spend much time in prayer like our psalmist asking for it, then the second half of this psalm will make sense when you return to it next week. We pray that your earnest prayers might be answered. Amen.

Resources Used:
Alexander, Joseph A.	Commentary on Psalms.
Keil, C.F. & Delitzsch, F.	Commentary on the Old Testament: Psalms.
Kidner, Derek.	Tyndale Old Testament Commentaries: Psalms.
Spurgeon, C.H.	The Treasury of David.
United Bible Societies.	Report on the Hebrew Old Testament Text.
The Holy Bible, New Internatinal Version. International Bible Society (1984)
077a.htm	28 February 93 & 10 September 2000

Permission granted to redistribute unedited versions with this notice.