a person, organization, or country that does not behave in the usual or acceptable way:
https://dictionary.cambridge.org/dictionary/english/rogue
CONTEXT:
OVERVIEW: In this psalm’s movement from cry for help to affirmation of God’s rule and blessings, the reformers, propelled by Peter’s apostolic warrant in Acts 2, find the acts of Christ’s passion, death and resurrection. Even the psalm’s title—for all our exegetes except Calvin—authorizes this view: miktām, that is, “a golden jewel,” clearly indicates that the psalm’s content is about Jesus. Nevertheless there is some variance in how these commentators apply christological interpretation. Münster holds David and Christ together, confirming that these experiences were true of David’s life while also asserting these things—and similar Old Testament events and prophecies—to be fulfilled in Christ. Cajetan, in contrast, understands this psalm to be about Christ literally, rather than typologically, because these words are too great for any mere human being. And Luther reminds his students and readers that exegesis and theology are inseparable. As Mickey Mattox summarizes concerning Luther’s methodology, “The knowledge of God, given in authentic Christian faith could not be bracketed out of properly Christian biblical study, reflection and exegesis. To put the matter in terms Luther himself used, the ‘substance of Scripture’ (res Scripturae sacrae) holds the key to the ‘words of Holy Scripture’ (verba Scripturae sacrae).” Without Christ as its master, for Luther and many of his peers, grammar is a blind and false tyrant.
Herman J. Selderhuis et al., eds., Psalms 1–72: Old Testament, vol. VII, Reformation Commentary on Scripture (Downers Grove, IL: IVP Academic, 2015), 118.
Ver. 2. O my soul, thou hast said unto the Lord, &c.] Some take these to be the words of David speaking to the church, who had owned the Lord to be her Lord, and had declared what follows; others think they are the words of God the Father to his Son, suggesting to him what he had said; but they are rather an apostrophe, or an address of Christ to his own soul; and the phrase, O my soul, though not in the original text, is rightly supplied by our translators, and which is confirmed by the Targum, and by the Jewish commentators, Jarchi, Aben Ezra, and Kimchi. Thou art my Lord; Christ, as man, is a creature made by God; his human nature is the true tabernacle which God pitched and not man, and on this consideration he is his Lord, being his Creator; and as Mediator Christ is his servant, and was made under the law to him, obeyed him, and submitted to his will in all things; so that he not only in words said he was his Lord, but by deeds declared him to be so. My goodness extendeth not to thee; such who suppose that David here speaks in his own person, or in the person of other believers, or that the church here speaks, differently interpret these words: some render them, my goodness is not above thee; it is far inferior to thine, it is not to be mentioned with it, it is nothing in comparison of it; all my goodness, happiness, and felicity lies, in thee, Psal. 73:25. others, I have no goodness without thee: the sense is the same as if it was I have said, as read the Greek, Vulgate Latin, and Oriental versions, and so Apollinarius; I have none but what comes from thee; what I have is given me by thee, which is the sense of the Targum; see James 1:17. others, my goodness is not upon thee; does not lie upon thee, or thou art not obliged to bestow the blessings of goodness on me; they are not due to me, they spring from thy free grace and favour; to this sense incline Jarchi, Aben Ezra, and Kimchi; see Luke 17:10; Rom. 11:35. others, thou hast no need of my goodness: nor will it profit thee, so R. Joseph Kimchi; see Job 22:2, 3 and 35:7, 8. or the words may be rendered, O my goodness, or thou art my good, nothing is above thee; no goodness in any superior to God. But they are the words of Christ, and to be understood of his goodness; not of his essential goodness as God, nor of his providential goodness, the same with his Father’s; but of his special goodness, and the effect of it to his church and people; and denotes his love, grace, and good will towards them, shewn in his incarnation, sufferings, and death; and the blessings of goodness which come thereby; such as a justifying righteousness, forgiveness of sin, peace, and reconciliation, redemption, salvation, and eternal life. Now though God is glorified by Christ in his incarnation, sufferings, and death, and in the work of man’s redemption, yet he stood in no need of the obedience and sufferings of his son; he could have glorified his justice another way, as he did in not sparing the angels that sinned, in drowning the old world, and in burning Sodom and Gomorrah, and in other instances of his vengeance; though there is glory to God in the highest in the affair of salvation by Christ, yet the good will is to men; though the debt of obedience and sufferings was paid to the justice of God, whereby that is satisfied and glorified, yet the kindness in paying the debt was not to God but to men, described in the next verse.
John Gill, An Exposition of the Old Testament, vol. 3, The Baptist Commentary Series (London: Mathews and Leigh, 1810), 582.
Society is held together by a set of beliefs and standards that have been put into law. The same can be said for Christianity, it has the precepts or laws set for in the Bible to live by. Yet from the beginning of time (Genesis 3) man’s behavior shows he has “Gone Rogue” by disobeying these laws.
BEHAVIOR, bē̇-hāv’yēr (טַעַם, ṭaʽam, “taste,” “flavor,” hence “intellectual taste,” i.e. judgment, reason, understanding): Of significance as referring to David’s feigning madness before Achish, king of Gath, being “sore afraid.” Gesenius renders it “changed his understanding,” i.e. his mental behavior and outward manner (1 S 21:13, and title to Ps 34).
Dwight M. Pratt, “Behavior,” ed. James Orr et al., The International Standard Bible Encyclopaedia (Chicago: The Howard-Severance Company, 1915), 426–427.
Twice used in the NT (AV) of the well-ordered life of the Christian (κόσμιος, kósmios, “well-arranged,” “modest,” i.e. living with decorum: 1 Tim 3:2), defining the blameless life expected of a minister (overseer), “A bishop must be … of good behavior,” RV “orderly” κατάστημα, katástēma, “demeanor,” “deportment”), including, according to Dean Alford, “gesture and habit” as the outward expression of a reverent spirit (1 Pet 3:1, 2). “Aged women … in behavior as becometh holiness” (Tit 2:3; RV “reverent in demeanor”).
DEVOTION
O my soul, you have said to the LORD, You are my Lord: my goodness extends not to you; Psalm 16:2(AKJV)
The Host High is a God of truth and faithfulness. The text alludes to David’s dedication of himself to God, and implies that he had done so deliberately and sincerely.
- Apply the words for admonition. Remember that it were better not to vow than, after having vowed, not to pay. A dedication is one of the best preservatives against temptation and sin.
- Apply for instruction. They teach us what David thought of God. They teach that his dedication was deliberate and sincere.
- Apply for comfort and encouragement. If you have thus dedicated yourself, then to you the promises and consolations of the Gospel belong. Reflections by way of improvement —
(1) Abide in Christ.
(2) Do much for Him to whom you owe so much.
(3) Be assured that God will do much for you.
(John Ramsay, M. A.)
The Biblical Illustrator, Electronic Database. Copyright © 2002, 2003, 2006, 2011 by Biblesoft, Inc. All rights reserved. Used by permission. BibleSoft.com
As our text for today shows, a man apart from God, will always be a Rogue. Today in America, we see Rogue behaviors in ANYTHING that goes against the founding documents and their intent.
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