Biblical Counseling Center, Jenison MI

11/04/2025

At Biblical Counseling Center, no one is ever turned away because of cost. Our counseling is donation-based, which means everyone has access to help, regardless of their financial situation.

We offer freely because Christ first gave freely to us. But this also means we depend on the generosity of those who are able to give. Together, we can continue to make hope available to anyone in need.

If you’ve been blessed by this ministry or believe in our mission, would you join us in supporting others? Make a donation today: www.bccmi.org/donate

10/28/2025

Marriage isn’t always easy. Conflict, stress, and unmet expectations can leave couples feeling distant. But there is hope. Even small steps, taken together, can lead to healing and renewal.

Through biblical counseling, couples discover tools to listen better, love deeper, and grow stronger, because God’s design for marriage is filled with grace and restoration.

If you and your spouse are ready for a fresh start, we’re here to help: www.bccmi.org

10/21/2025

Every changed life we see is made possible by people like you.

Your generosity brings light into the darkness of depression. It helps restore broken marriages and brings peace to families in crisis. Through your support, we’re able to open God’s Word to those who are hurting and guide them toward hope, healing, and lasting transformation.

At BCC, no one is ever turned away because they cannot afford to pay. That’s only possible because of faithful partners who believe in this mission.

Would you consider supporting our ministry today? Every gift, no matter the size, helps share the hope of Christ with those who need it most: www.bccmi.org

10/14/2025

Life brings so many challenges like grief, broken relationships, anxiety, addiction, and more. It can feel heavy to take on alone. But the good news is this: God’s Word speaks into every one of these struggles.

At Biblical Counseling Center, we believe Scripture offers real hope and practical help. You can find guidance and healing in His truth, no matter what you're facing.

If you’re ready to take that step, we’re here to support you: www.bccmi.org

10/07/2025

You may have heard us use the term “Nouthetic Counseling,” and while it might sound unfamiliar, its meaning is deeply rooted in Scripture.
Nouthetic Counseling is a distinct form of Biblical counseling. It’s not about trends or feel-good philosophies — it’s about opening God’s Word and applying His wisdom directly to life's challenges. The word “Nouthetic” comes from a Greek term used in verses like Romans 15:14 and Colossians 1:28, which speak to instructing and admonishing one another in love and truth.

At BCC, we believe counseling should be loving and compassionate, but also grounded in the authority of Scripture. Our Bibles are always open because God’s Word is our guide, comfort, and source of lasting change.

Curious to learn more about our approach? Visit us here: www.bccmi.org

09/30/2025

Restoring hope, one story at a time:

“The Biblical Counseling Center offered great help to me with my depression, and to my husband and I in our relationship and expectations. We are very blessed to have had such Biblical counseling. We praise God for organizations and people like you.” – Anonymous Couple, Grand Rapids

Stories like these remind us why we do what we do: hope can be restored, and lives can be changed. If you’re ready to take a step toward healing, we’re here to help.

Find support today: www.bccmi.org

09/23/2025

Counseling doesn't have to last months or years to make a difference. Many find that in just a couple of sessions, they’re equipped with tools that bring real change to their hearts, relationships, or walks with God.

Lasting growth doesn’t always take endless time. With open Bibles and hearts ready to listen, healing can begin sooner than you think.

Curious about how this might help you or someone you love? Learn more on our website: www.bccmi.org

09/16/2025

When worry creeps in, it can feel overwhelming. But God gives us a different way.

Through His Word, we are reminded that we don’t have to face fear alone. Scripture gives peace, guidance, and a steady reminder that our hope is in Him.

If you’ve been weighed down by anxiety, know this: you’re not alone, and you don’t have to carry it forever. Through biblical counseling, we can walk together in faith, leaning on God’s promises instead of fear.

Learn more about finding strength through His Word: www.bccmi.org

09/08/2025

FINNISH POLITICIAN ON TRIAL FOR SHARING BIBLE VERSES FIGHTS BACK
By Billy Hallowell, Contributor Sunday, September 07, 2025

Päivi Räsänen | ADF International

A Finnish politician has been under fire and on trial after sharing Bible verses supporting traditional marriage. Päivi Räsänen, a member of Finland’s parliament, has spent more than six years locked in a highly-publicized legal battle that has placed Scripture center-stage.

Räsänen told The Christian Post the chaos began in 2019 when the Evangelical Lutheran Church of Finland reportedly announced support for a local LGBT pride event. Räsänen, an outspoken Christian, was stunned by the decision — and decided to speak out.

”It was a shock to me and to many other Christians, and I even thought about resigning [from] the church,” she said. “But I was praying and I got a strong vision that I have to speak. And then I took a photo from the Bible from the first chapter of Romans, verses 24 to 27, where Apostle Paul teaches about the same-sex relationships and calls them sinful and shameful.”

Räsänen posted the verses to her then-Twitter account and challenged the church’s support of the pride event.

Almost immediately, the politician faced intense pushback, with offended citizens filing a criminal complaint — and that complaint led to police investigations and interrogation. Soon, a pamphlet she wrote years earlier, titled “Male and Female He Created Them,” also came under fire.

This was especially ironic considering Räsänen previously served as Finland’s minister of the interior, a role that gave her control over law enforcement.

“It was so absurd because, just some years before, I was in charge of the police and I had visited the same police station as a minister of interior,” she said. “And then I was sitting there in the police station, interrogated about my faith.”

Räsänen continued, “It felt very, very absurd that this could happen in Finland.”

She said she was told to delete her tweets, remove her booklet, and apologize. But Räsänen refused and held her ground.

“I said that ‘I will not apologize,” she said. “It’s not only my view; it is what the word of God says.”

Police reportedly didn’t find anything criminal in Räsänen’s writings, but the nation’s prosecutor general filed charges under the nation’s hate-speech laws. This led Räsänen to face two separate trials, which she won.

The politician soon learned that the prosecutor would appeal to Finland’s Supreme Court, with the case slated to be heard this October. Räsänen, who is resolute and plans to continue defending her biblical views, said her case has international implications.

“The prosecutor general has herself said that, if I would lose the case, finally it would mean that it would not be allowed in Finland to agree with the Bible — with these issues,” Räsänen said. “So you can cite the Bible, but if you say that you agree with the Bible, then it would be illegal.”

With this in mind, Räsänen said winning her case is “crucial” to protect not only her rights, but the religious rights of everyone in Finland — and beyond.

“If I would lose, it would mean … starting a time of persecution of Christians in Finland and also in Europe,” she said. “Because they are waiting for the result as well in other European countries.”

The international community has paid close attention to Räsänen’s ordeal, with Christians closely monitoring how the Supreme Court will rule. Despite the challenges along the way, Räsänen said she has been inspired to see the case turn people toward the Lord.

“This whole process has opened up such chances, such possibilities to speak in public about God’s Word and also about the Gospel … that I would never have gotten without this,” she said. “So I should be grateful to the prosecutor general, because I have had the possibility to bear witness to Christ in front of the police, and in court, and also in the media.”

Räsänen continued, “And there are many people who have told me that they have found Christ through this process — also some LGBT people.”

With her trial soon coming, the politician is asking the public for prayers and hopes for more opportunities to share her faith. In the end, victory, she believes, will yield freedom for all.

“It is important, not only for me, but also for other Christians and other people in Finland,” Räsänen said.

09/08/2025

What do we do about the big, bad God of the Bible?

By Robin Schumacher, Exclusive Columnist Monday, September 08, 2025

From time to time, I’ve heard atheists incorrectly try to refute that a creator God exists because of all the evil and suffering in the world. But as atheist Richard Dawkins says, that’s flawed thinking: “The problem of evil, to me, shouldn’t be a real problem because you just say, ‘Well there’s an evil god,’ and so that’s a lesser question.”

The thornier issue is the question of evil and a God that’s supposedly infinitely benevolent and good. That, as I’m sure you know, has been debated endlessly with lots of both real and digital ink spilled (see my latest discussion on it here).

In that same vein has been the charge of skeptics who demand an explanation for a good God and all the various acts of violence that are recorded in the Bible, some of which God commanded. Dawkins addresses that issue in his book, The God Delusion, by saying he sees God as: “Arguably the most unpleasant character in all fiction: jealous and proud of it; a petty, unjust, unforgiving control-freak; a vindictive, bloodthirsty ethnic cleanser; a misogynistic, homophobic, racist, infanticidal, genocidal, filicidal, pestilential, megalomaniacal, sadomasochistic, capriciously malevolent bully.”

Atheist Charles Templeton piles on in his work Farewell to God: My Reasons for Rejecting the Christian Faith by writing (pg. 71): “The God of the Old Testament is utterly unlike the God believed in by most practicing Christians … His justice is, by modern standards, outrageous … He is biased, querulous, vindictive, and jealous of his prerogatives.” He’s joined by writer Robert Anton Wilson, who stated: “The Bible tells us to be like God, and then on page after page it describes God as a mass murderer.”

Admittedly, there are some passages of Scripture that, on the surface, appear to depict God as being pretty ruthless. Take the Flood described in Genesis as one example: “Behold, I, even I am bringing the flood of water upon the earth, to destroy all flesh in which is the breath of life, from under heaven; everything that is on the earth shall perish” (Gen. 6:17).

Then we have God’s orders to Israel about the land He was giving them and the people who lived there; the Lord told Israel: “You shall utterly destroy them … you shall not leave alive anything that breathes. But you shall utterly destroy them” (Deut. 7:2; 20:16).

And let’s not forget the overthrow of Jericho “They [Israel] utterly destroyed everything in the city, both man and woman, young and old, and ox and sheep and donkey, with the edge of the sword” (Joshua 6:21), and the end of Amalek: “Now go and strike Amalek and utterly destroy all that he has, and do not spare him; but put to death both man and woman, child and infant, ox and sheep, camel and donkey” (1 Sam. 15:3).

These and other biblical episodes provoke the creators of evilbible.com to say: “For far too long priests and preachers have completely ignored the vicious criminal acts that the Bible promotes. The so-called God of the Bible makes Osama Bin Laden look like a Boy Scout. This God, according to the Bible, is directly responsible for many mass-murders, r**es, pillage, plunder, slavery, child abuse and killing, not to mention the killing of unborn children.”

To quote Ace Ventura, “Alrighty then.” So, how do we respond to the supposedly big, bad God of the Bible?

The biblical pattern of judgment

Let me start by saying that in the short space I have here at CP, I can’t provide the extensive reply needed to address everything above in detail. I’ve written a lengthier article on this, which you can read if you’re interested, and for a strong in-depth examination on the topic, please see Dr. Paul Copan’s book Is God a Moral Monster?

For now, let me give you two things to think about.

First, the overreaching claim made by some skeptics, like evilbible, of God “promoting,” commanding r**e, etc., is way out of bounds. Yes, the Bible mentions r**e, in**st, polygamy, and other detestable things, but any reader of Scripture needs to understand that the Bible records many things of which it doesn’t approve; describes many things that are not necessarily prescribed.

Hopefully that’s clear, but if you can find a verse that explicitly has God commanding r**e, let me know.

Second, when you look at nearly every major episode of God’s judgment falling upon certain peoples in Scripture, a clear pattern emerges.

It begins with God declaring a very rare and grave form of judgment, handed down to stamp out a human kind of cancer. Far from being capricious, the future capital punishment judgment is publicly pronounced in response to extreme sin (e.g., “The outcry of S***m and Gomorrah is indeed great, and their sin is exceedingly grave” Gen. 18:20).

Next, God’s terminal judgments are preceded by warnings and/or long periods of exposure to the truth and time to repent. Amalek, for example, was given 400 years by God to repent (Gen. 15:13-16). During the construction of the ark, which lasted at least 100 years, Noah is described as a “preacher of righteousness” (2 Pet. 2:5) to the people around him.

When it came to Israel’s land conquests, any and all “innocent” adults were often given a path of escape with their families and provided a way to avoid judgment (expulsion from land was the most common judgment, not death). When it comes to sparing the innocent in general, in the case of S***m and Gomorrah for example, Abraham asks if God would dare destroy good people with the bad, and begins to whittle down a hypothetical number of good people left in the city, starting with 50 and ending with 10, asking after each amount if God would still destroy the city if that particular number of good people resided within its walls (Gen. 18).

If the people targeted for judgment repented, God relented, and His wrath was avoided. Cases such as Jonah’s preaching at Nineveh (Jonah 3:10) and even individual cases like King Ahab avoided God’s judgment by repenting (1 Kings 21:27–29).

Lastly, someone is almost always saved (redeemed) from the evil culture God targets (e.g., Lot and his family, Noah and his).

If this pattern of judgment seems familiar to you, it should. It’s the same design found in the New Testament gospel of Christ, which is being played out right now with you and me.

Far from the false caricature painted by critics of being a bloodthirsty and evil deity in the Old Testament, God’s character is consistent in both the Old and New, with it being summed up by Jonah who said: “I knew that You are a gracious and compassionate God, slow to anger and abundant in lovingkindness, and one who relents concerning calamity” (Jonah 4:2).

But even when God’s judgment falls, it does so with a purpose. For example, Isaiah writes, “At night my soul longs for You, indeed, my spirit within me seeks You diligently; for when the earth experiences Your judgments the inhabitants of the world learn righteousness” (Is. 26:9).

It would be nice if we could learn righteousness apart from God’s judgments, and in truth, that’s part of the New Testament Gospel of Christ. We see His righteousness, understand our sin, and look to turn from it out of gratitude for His sacrifice, love, and forgiveness.

Which makes Him about as far as you can get from a big, bad God of the Bible.

Robin Schumacher is an accomplished software executive and Christian apologist who has written many articles, authored and contributed to several Christian books, appeared on nationally syndicated radio programs, and presented at apologetic events. He holds a BS in Business, Master's in Christian apologetics and a Ph.D. in New Testament. His latest book is, A Confident Faith: Winning people to Christ with the apologetics of the Apostle Paul.

09/08/2025

9 myths regarding divine healing

By Joseph Mattera, Op-ed Contributor Sunday, September 07, 2025

In recent decades, divine healing has often been overshadowed by extremes — on one side, excessive sensationalism and theological imbalances, and on the other, skepticism and neglect. As a result, many sincere believers avoid the topic altogether, wary of false hope or doctrinal error.

But this retreat from divine healing has come at a cost. Many overlook the biblical foundations and rich history of God’s healing power throughout Scripture and the Church.

The following are 10 common myths regarding divine healing that have distorted its biblical meaning. There are many more we could explore, but for the sake of brevity, we’ll focus on these ten in Part 1.

1. Jesus only healed to prove His divinity

While Jesus’ miracles certainly testified to His divine identity (John 10:38), He did not heal merely to prove a point. Matthew 14:14 says, “He had compassion on them and healed their sick.” Healing was not just a demonstration — it was an expression of divine mercy. If the purpose were strictly to validate His messiahship, He would not have instructed some to refrain from publicizing their healing (Mark 1:44).

2. Healing is tied only to the health and wealth gospel

Some have equated divine healing with the extreme “prosperity gospel,” which promotes materialism and guarantees of perfect health. But the biblical doctrine of healing predates this distortion by millennia. God revealed Himself as Jehovah Rapha (Exodus 15:26) long before any modern teaching. Healing, properly understood, is a gift of grace — not a formula for comfort or luxury. Rejecting healing because of abuse is like rejecting the ministry of teacher or pastor because some misuse them.

3. Paul’s 'thorn in the flesh' was a physical illness

A common argument against divine healing appeals to Paul’s thorn in 2 Corinthians 12:7–10. But a closer look at the context of 2 Corinthians 11:23–33 shows that Paul’s affliction was not a sickness but a “messenger of Satan” — likely persecution or demonic harassment.

The term “thorn” is a metaphor also used in Numbers 33:55 and Joshua 23:12–13 to describe hostile nations as thorns in Israel’s side, not illness. Paul’s trials — beatings, shipwrecks, imprisonment — align more with opposition from a demonic messenger that followed him on his missionary journeys rather than a particular physical ailment.

4. The stripes of Jesus only provide spiritual healing

Some argue from 1 Peter 2:24 that Jesus’ wounds only pertain to spiritual healing from sin, since the verse ends with “by His wounds you have been healed.” However, Peter is quoting Isaiah 53:4–5, which clearly includes physical affliction: “Surely he took up our pain (or sickness in the Hebrew) and bore our suffering…”

Furthermore, Matthew 8:16–17 applies Isaiah 53 directly to Jesus healing the physically sick — not just forgiving sin. Thus, the atonement encompasses spiritual and physical restoration.

5. Paul had a lifelong eye disease

Some interpret Galatians 4:13–15 to mean Paul had an eye illness. While Paul does say he preached while experiencing a physical infirmity, the passage does not identify it specifically as a chronic or unhealed eye condition. In fact, his suffering may have been the result of recent persecution, like his stoning in Galatia as shown in Acts 14:19.

Having a temporary physical ailment (likely due to persecution) does not negate the biblical promise of healing. The promise of Divine healing doesn’t preclude being wounded for Christ, nor does it mean a believer will never experience sickness.

6. It’s not God’s general will to heal everyone

While healing is not always received, we must avoid making God’s will conform to our experiences. Jesus repeatedly said He came to do the Father’s will (John 6:38). And in every instance in the Gospels where someone came to Him for healing, He never turned them away.

Jesus said in John 14:9, “Anyone who has seen Me has seen the Father.” This means that the compassionate healing ministry of Jesus perfectly reflects the Father’s heart toward human suffering and sickness.

However, we must remember that we do not fully understand all of God’s ways, nor do we know the hidden circumstances of the person we are praying for. If someone is not healed, we should be careful not to turn our limited experience into a doctrine — especially one that contradicts the clear witness of the Gospels about God’s desire to heal and restore.

7. God cannot use people who are disabled or not healed

Some take divine healing to the extreme and judge those with ongoing conditions, suggesting a lack of faith. But Scripture shows that God often uses people through their weakness (2 Corinthians 12:9).

Rather than condemning those not healed, we should affirm that God meets us where we are. He can work through a blind person’s insight, a paraplegic’s perseverance, or a cancer survivor’s testimony. The hope of healing should never overshadow the value or ministry of the person.

8. The experience of Job is the norm for suffering believers

Job’s story is often cited as the template for why believers may not be healed. But the book of Job is a unique narrative, not a doctrine. Yes, James 5:11 points to Job as an example of patient suffering, but the full story reveals several truths:

Job was exceptionally righteous — a rare category (Job 1:1).

His suffering was temporary, not lifelong.

God eventually restored him and “turned his captivity” (Job 42:10).

Job’s suffering is described as “captivity,” a word Jesus uses when He says He came to set the captives free (Luke 4:18; John 8:36).Thus, Job’s story allows for mystery, but it should not be used to negate the hope of healing.

9. Sickness is always caused by sin

Jesus directly refuted this idea in John 9:1–3, when His disciples asked why a man was born blind. Jesus replied, “Neither this man nor his parents sinned, but this happened so that the works of God might be displayed in him.”

While sin can lead to sickness (John 5:14), not all sickness is the result of personal sin. Sometimes it’s simply the result of living in a fallen world—or an opportunity for God’s glory to be revealed through healing.

Conclusion

Divine healing is not a peripheral or fringe doctrine — it is woven into the very fabric of God’s redemptive plan.

We must clear away the myths, uphold sound doctrine, and minister healing with both faith and compassion.

Dr. Joseph Mattera is renowned for addressing current events through the lens of Scripture by applying biblical truths and offering cogent defenses to today's postmodern culture. To order his bestselling books or to join the many thousands who subscribe to his acclaimed newsletter, go to www.josephmattera.org.

09/03/2025

The Carson Center
Why the Psalmists Sing About Judges
September 2, 2025
Matthew Swale
©
Unsplash/Ricardo IV Tamayo; iStock.com/:belterz

Before cellphone photo apps, many families kept bulky albums. Good memories—family trips, birthdays, and reunions—populated the pages. You didn’t usually find pictures that conjured unpleasant memories. Bad memories aren’t displayed; they’re discarded so people don’t have to relive them.

The Psalter is different. Psalms 105–106 contain both good and bad memories from Israel’s history—and rather than being kept private, these psalms were publicly sung in corporate worship (e.g., 1 Chron. 16). One of these unsavory memories is the period of the judges. During this dark time, the Lord repeatedly rescues Israel from idolatry (Judg. 2:11–13) and some of its symptoms, like mistreating women and children (11:29–40; 19:1–30; 21:20–23), national disunity (12:1–6; 20:1–48), and bo***ge to enemies (6:1–13).

At least three times in the Psalter (Pss. 68; 83; 106), writers allude to words and stories from the dark book of Judges. We should ask why, so we can grasp how unsavory memories helped the psalmists savor God’s grace.

Stabilizing Tentative Faithfulness (Psalm 68)
Psalm 68’s allusions to Judges are difficult to see until you compare verses 7–8 with Judges 5:4–5. David writes of “when [God] went out” and “when [God] marched” (Ps. 68:7; see Judg. 5:4); he recalls how “the earth quaked” and “the heavens poured” (Ps. 68:8; see Judg. 5:4) before “the One of Sinai” (Ps. 68:8, author’s translation; see Judg. 5:5).

Clearly, David is borrowing lyrics from Deborah and Barak. Despite a few differences (like saying “God” when Deborah said “LORD”), he uses 12 of the same Hebrew words in the same order. And the borrowing continues throughout the psalm—for example, in phrases like “among the sheepfolds” (Ps. 68:13; Judg. 5:16) and “leading . . . captives” (Ps. 68:18; see Judg. 5:12). Why does David do this?

The purpose of the Song of Deborah and Barak provides a clue. One scholar argues the song functions in Judges as a “challenge to the people to recognize and respond to divine activity with covenant fidelity.” Covenant infidelity led to Israel’s enslavement to enemies, so to avoid this fate, Deborah issues a challenge to recommit to the Lord.

Deborah is the only judge to lead the people in praise after the Lord delivered them, perhaps because she recognized that reliant praise was an important way to keep Israel’s eyes on the One who stabilizes fidelity. Her concern was justified, of course, because the next section of Judges narrates more infidelity.

Covenant infidelity led to Israel’s enslavement to enemies.

Similarly, David reigned after two eras marked by disobedience: the era of the judges and the reign of Saul. To liken one’s situation to that of Deborah and Barak is a humble move, because before and after their song, Israel rebelled. David recognized in his day the ever-present possibility of covenant infidelity, so he uses Judges 5 to do what Deborah did: humbly direct Israel’s gaze to the stabilizing grace of God for his weak people.

Seeking Undeserved Intervention (Psalm 83)
Psalm 83’s allusions to Judges are easier to identify: verses 9 and 11 contain names of places (like Midian; Judg. 4–5) and enemy leaders (like Sisera from Judg. 4–5 and Oreb from Judg. 6–8) from the Deborah (Judg. 4–5) and Gideon narratives (Judg. 6–8). The psalmist pleads with the Lord to repeat what he did in Judges 4–8 by defeating Israel and Judah’s ongoing enemies. But why does the psalmist choose stories from the book of Judges instead of stories from, say, Joshua?

In Joshua, God defeats Israel’s enemies in response to Israel’s obedient faith (e.g., Josh. 6–8). In Judges, though, God defeats the enemies in response to Israel’s repeated disobedience and disbelief. The psalmist is probably tacitly admitting that sin has led to ongoing enemy threats. Moses said, after all, that defeat by Israel’s enemies would often come because of covenant infidelity (Deut. 28:25). The writer of Psalm 83 seems to imply that God’s people need Judges-style intervention from God—deliverance when they deserve discipline.

Storying Parallel Failures (Psalm 106)
Psalm 106’s allusions to Judges read more like a story. The psalmist prefaces his narration of key events in Israel’s history with a thesis statement: “We have sinned with our fathers” (Ps. 106:6, LEB). Historical memory serves a repentant purpose. The writer begins by alluding to rebellion stories from Exodus and Numbers (Ps. 106:7–22) and then recalling how God saved Israel through the intercession of Phinehas and Moses (vv. 23–33).

The writer of Psalm 83 seems to imply that God’s people need Judges-style intervention from God—deliverance when they deserve discipline.

Then the psalmist turns to the events of Judges (vv. 34–46) but doesn’t mention an intercessor like Phinehas and Moses. The lack of intercessory leadership in Judges rings true when readers see what the Levites were doing in Judges 17–19 (i.e., idolatry and abuse).

Amazingly, even when Israel lacks a human intercessor, God still delivers them repeatedly (Ps. 106:43). Then the psalmist does some interceding of his own in verses 47–48, repentantly seeking another undeserved deliverance. The psalm humbles God’s people by likening them to Israel’s darkest hour of covenant infidelity because, even then, God’s grace prevailed.

Psalmists’ Use of Judges
“You’re just like your father.” Depending on the speaker and the father, this remark might be encouraging or humbling. If a biblical writer compared Israel to their forefathers Joseph or Joshua, it’d be encouraging. When psalmists compared Israel to stories in Judges, it was a way to humble the audience to help them (and us) rely on God.

These psalmists seem to have read the book of Judges and seen patterns analogous to their own sinful predicaments. Accessing unsavory biblical memories kept Israel from thinking too highly of themselves and helped them think more highly of God’s marvelous grace. Reflecting on these psalms and the way they view the past can do the same for us today.

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