We can hardly find a more direct and succinct answer to a very common question than our text. How often have you asked or been asked, “What should we do?” Our text was a favored one of Hudson Taylor, missionary to inland China. In his later years, he administered a large, visionary mission endeavor. He had two principles of operation that he never abandoned during his work as a missionary—do not go into debt to finance the Lord’s work, and do not ask directly for money from others to finance the work. He had already seen a mission work fail for these reasons and he chose rather to trust God and ask Him for everything he needed.

While he was blessed for adhering to these principles, life was certainly interesting when he had many young men in his care and no, or not enough, money to provide for them. When this was the case, Taylor would always seem to be calm and quietly resting in faith. He would be asked times over, “What should we do?” His answer was simple and biblical, “Trust in the LORD, and do good; so shalt thou dwell in the land, and verily thou shalt be fed.” Likewise, we may turn to this verse in all conditions when we wonder what we should do.

The construction in the Hebrew actually contains four imperatives. The first is to trust in the Lord. The second is to do good. The third is to dwell in the land. The fourth is to feed on the truth. Let us take a few moments and consider the four injunctions.

First, we are told, “Trust in the LORD.” At first, this statement may seem a little less than colorful, but when we consider the context of this Psalm, it becomes more meaningful. The whole Psalm speaks of “enemies,” “evildoers,” “workers of iniquity,” etc. So, this word does not come to the Psalmist in a vacuum or an abstraction. This word comes to one in adverse circumstances. The Psalmist sees the wicked “who prospereth in his way” (Psalm 37:7), and the wicked who “plotteth against the just, and gnasheth upon him with his teeth” (Psalm 37:12). He is living in the real world, having very real problems. Yet, the word comes, “Trust in the LORD.”

Notice some of the other commands joined with “trust” in this Psalm—“fret not,” “delight,” “commit,” “rest,” “wait,” etc. All of these speak to one who dwells in the presence of his enemies and he must learn to trust, to sit down at the table there prepared for him and be able to delight himself in the Lord (Psalm 23:5).

The second admonition is to “do good.” What should we do when we are surrounded by enemies? What should we do when troubles overtake us? What should we do when we are in a quandary, not knowing what to do? Simply, we should “do good.” In every situation, it is always right to “do good.” It is always appropriate.

What does it mean then to do good? We can be assured that it is not to do good Pharisee-style. Rather, it is to do good by God. Jesus said the second greatest commandment was, “Thou shalt love thy neighbour as thyself” (Mark 12:31). Doing good is not in rites, traditions, and ceremonies. Rather, it is doing the will of God toward man. It is giving a cup of cold water to one who is thirsty (Matthew 10:42), feeding and clothing our hungry and cold neighbor (James 2:16), visiting the fatherless and widows in their affliction (James 1:27), reaching out to those around us who are truly in need (Proverbs 31:20), returning good for evil and blessing for cursing (Matthew 5:44), and also, preaching the gospel in word to them (Matthew 11:5). What of these things are not always at hand to us? No matter our condition, we may always “do good.”

The third imperative is to “dwell in the land.” There is something to be said for staying where God has put us. In other words, do not run for the high ground when the circumstances are adverse. We must learn to be content in the land where God has led us, even when surrounded by enemies. If God leads us out, by all means, we must follow, but until that time, we must not abandon our post of duty.

I read a story once of Stonewall Jackson in a battle before the days of the Civil War. Jackson’s company was losing the fight and as it turned into a route, his fellow soldiers were retreating in mass. But, Jackson did not retreat. Rather, he dug in and weathered the storm. When asked later why he did not retreat with the others, he responded that he had no orders to retreat. He assured them he would have complied with such orders speedily had they come; otherwise, he would not abandon his post. May God give us the flint-like determination to dwell in the land, despite the difficulties.

The fourth word was to feed on the truth, or that we shall be fed with the truth. In the presence of much falsehood and “wicked devices” (Psalm 37:7), what better regiment of nourishment than the truth. When evil prevails around you, eat up the truth. When perturbation and chaos reign, swallow the truth. If bread and water fail, esteem the truth more than your necessary food (Job 23:12).

We should always strive to be immersed in and imbibed with the truth of God’s Word. Paul admonished the Philippians similarly, “Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things” (Philippians 4:8). Further, he told young Timothy, “Meditate upon these things; give thyself wholly to them” (1 Timothy 4:15).

The words of our text are spoken against the backdrop of active, wicked, and cruel men. The Psalmist knew no better than to “Trust in the LORD, and do good.” How else could we know peace in the midst of the storm? How else could we find comfort amidst distress? Dear beloved people of God, do not let your eyes deceive you. Rather look unto God, “fret not,” “delight,” “commit,” “rest,” “wait.” “Trust in the LORD, and do good . . . And he shall bring forth thy righteousness as the light, and thy judgment as the noonday” (Psalm 37:3, 6).

In the time of our text, Abram had returned to Canaan from the land of Egypt, where he went with his household to escape the famine in the Promised Land. During their sojourn in Egypt, both Abram and Lot experienced an increase in their physical property. We read of Abram after he “went up out of Egypt” (Genesis 13:1), he “was very rich in cattle, in silver, and in gold” (Genesis 13:2). We read similarly of Lot that he “had flocks, and herds, and tents” (Genesis 13:5). Abram seemed to be blessed with many temporal blessings despite his marked departure from the word of God in leaving the land of Canaan.

However, the apparent blessings of Abram and Lot began to be a problem between their respective houses. According to the Divine account, “The land was not able to bear them, that they might dwell together: for their substance was great” (Genesis 13:6). Their increases were such that they began to crowd one another and “there was a strife between the herdmen of Abram’s cattle and the herdmen of Lot’s cattle.”

There began to be strife in the family over earthly possessions and wealth. This is an ancient story with mankind and continues to be repeated today in the lives of modern families. There is many a strife in households over land, houses, money, estates, heirlooms, and many more trivial things. So, at once, we can all identify with their plight and feel familiar and even sympathetic with their situation.

The familiarity we can have with the narrative is good reason to exercise caution in evaluating the text. Taken at mere face value, the verse seems to recount a typical and all too common contention among kinsmen. We might be hard pressed to find much deeper meaning in the verse if it was not for the last phrase of the text, “and the Canaanite and the Perizzite dwelled then in the land.”

Verse 7 is one whole sentence and the last phrase seems out of place in the verse and in the context. The inclusion of this phrase makes the verse stand out and suggests many questions to our minds. Is this an extraneous piece of information? Does this verse contain anything more than an account of the relational problems of Abram and Lot? What do the Canaanites and Perizzites have to do with the striving of these men’s herdsmen? Let us now “apply our hearts unto wisdom” (Psalm 90:12) and seek the blessing of the Spirit to our edification in understanding the verse before us.

Immediately, we note the similarity of this verse with the sixth verse of the twelfth chapter of Genesis. There we read, “And Abram passed through the land unto the place of Sichem, unto the plain of Moreh. And the Canaanite was then in the land.” Here, this last phrase does not seem joined with the verse in which it is found. Examining the circumstances, we realize that Abram had just entered the land of Canaan and “passed through the land,” and, in the next verse, “the LORD appeared unto Abram, and said, Unto thy seed will I give this land” (Genesis 12:7). So, Abram received revelation that this land was to be the possession of his seed after him, but “the Canaanite was then in the land.”

Similarly, in the thirteenth chapter, Abram has again entered the land of Canaan. After the situation with Lot was settled, “the LORD said unto Abram . . . Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward: For all the land which thou seest, to the will I give it, and to thy seed for ever” (Genesis 13:14-15). Then, Abram received revelation concerning the extents of the land promised to his seed for a possession, but “the Canaanite and the Perizzite dwelled then in the land.”

The meaning becomes more apparent when we consider the relation of Abram to the Canaanites. If we go back to the eleventh chapter of Genesis, we learn that Abram was a descendant of Shem; he was a Shemite, or Semite (Genesis 11:11-26). Shem was the blessed and favored son of Noah (Genesis 9:26-27). Through the lineage of Shem, the Messiah would be born into the world and the physically blessed descendants of Japheth would receive spiritual blessings by dwelling “in the tents of Shem” (Genesis 9:27).

However, Ham was the cursed son and his lineage, the cursed lineage. This curse was specially pronounced upon Ham’s son Canaan. So, in the time of our text, the occupants of the land of promise to Abram were the descendants of Canaan—Kenites, Kenizzites, Kadmonites, Hittites, Perizzites, Rephaims, Amorites, Canaanites, Girgashites, and Jebusites (Genesis 16:19-21). These all dwelt in the land that Abram’s seed was going to possess or overtake.

In chapter twelve, Abram had first entered the land and learned that his seed was to possess it. However, in opposition to this promise, Abram knew “the Canaanite was then in the land.” So, Genesis 12:6 is ominous of future conflict. The Canaanites were not going to vacate just because Abram passed through the land and it was going to be given to him. No, Abram’s seed was going to have to fight, waging war actively to take possession of the land of promise.

Likewise, the phrase pertaining to the Canaanites dwelling in the land has the same meaning in our text. The verse before us is ominous of the future conflict in the land of promise, but this is not all. In our verse, we have two conflicts mentioned and both of them are in prospect. The striving of the herdsmen is also ominous of future conflict, for strife between the servants will eventually lead to strife between the masters. Abram realized this potential problem with Lot and acted quickly to head off this conflict, as is evidenced by his words in verses 8, “Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we be brethren.”

Let us tarry now for a little while longer and go yet deeper into the meaning of this passage. Our text is ominous of conflict for Abraham and his seed. Abraham has the unique designation in Scripture of being the “father of all them that believe” (Romans 4:11). By faith, all who believe are the children, or seed, of Abraham: no matter whether they are Jew, Gentile, bond, or free. Paul instructed the Galatians, “And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise” (Galatians 3:29). So, Abraham is the father of the faithful and lived the life of faith. As such, the people of God can expect to some degree to enter into his experiences.

The two conflicts in our text speak to us of two great conflicts in the lives of the people of God—the physical conflict and the spiritual conflict. The impending conflict with Lot signifies a physical conflict and the Canaanites represent a spiritual conflict.

As soldiers of Christ, we may expect a physical conflict with the people of this world. This conflict may range from light ridicule even to fierce persecution or death, as many who have gone before have faced—“And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment: They were stoned, they were sawn asunder, were tempted, were slain with the sword” (Hebrews 11:36-37). This should not surprise us considering that Christ declared of His people in His own prayer, “I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world” (John 17:14).

Abram’s conflict with Lot was one in his own family. Sometimes, this may prove a tough challenge to the children of God. Christ stated, “I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. And a man’s foes shall be they of his own household” (Matthew 10:35-36). We certainly have the responsibility to live peaceably with all men, as much as it is possible. However, our Lord often found that “there was a division among the people because of him” (John 7:43). Let us be prepared to stand up with Christ and endure the shame to go to Him without the camp.

Space fails for us to go on further into these thoughts, but let us have a word or two more concerning the ominous spiritual conflict for Abraham’s spiritual children. Paul instructed the Ephesians to “Put on the whole armour of God,” not to battle against father, mother, or neighbor, but “that ye may be able to stand against the wiles of the devil” (Ephesians 6:11). He makes it plain that “we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places” (Ephesians 6:12). Herein lays our toughest battle. Satan has put his forces in array against God and His people. This warfare requires that we “Be sober, be vigilant” (1 Peter 5:8).

Should we cowardly seek to leave him unopposed? Shall we relent or retreat? Our orders are plain. We are to “Stand therefore,” and “Resist the devil.” Then let us also walk in the path of faith as Abraham did. The greatest testimony we have of him is that “Abraham believed God” (Romans 4:3). He had faith—walked by faith, and lived by faith. Oh that we might believe God and follow Peter’s words concerning our adversary, “Whom resist stedfast in the faith” (1 Peter 5:9).

There is reason for us to have hope in this great conflict, “because greater is he that is in you, than he that is in the world” (1 John 4:4). We may safely conclude that as it was for Abraham when “the Canaanite and the Perizzite dwelled then in the land,” so it is for us that we live in a land inhabited by a hostile enemy of God and truth.

I have a particular Bible from which I usually read. It has a couple of markers in it that I move from day to day as I read through the passages. This morning, without much thought, I picked up another Bible, the one I use in devotions with my children. I prayed the Lord to open His Word to me and to give me direction in submitting to His will. I opened the book on the table and began cleaning my reading glasses. When I looked upon the open pages, I found I had opened to Psalm 47. My eyes were drawn to verse four, “He shall choose our inheritance for us, the excellency of Jacob whom he loved. Selah.”

The whole Psalm is about the sovereign power of God. He is named the “LORD most high” (Psalm 47:2) and “God… the king of all the earth” (Psalm 47:7). His power is seen in execution as He “reigneth over the heathen” and “sitteth upon the throne of his holiness” (Psalm 47:8). What a just power is God’s and how right it is that He sits upon His throne! “Thy throne, O God, is for ever and ever: the scepter of thy kingdom is a right scepter” (Psalm 45:6). Surely, “he is greatly exalted” (Psalm 47:9).

The application of this truth in this particular Psalm is wonderful. The directive in the opening is to His people, “O clap your hands, all ye people; shout unto God with the voice of triumph” (Psalm 47:1). God’s sovereign right and power is given as reason for this command. God’s sovereign reign is here seen as the victory and rejoicing of His people. The promise is, “He shall subdue the people under us, and the nations under our feet” (Psalm 47:3). All for which we are to “Sing praises to God, sing praises: sing praises unto our King, sing praises” (Psalm 47:6).

Now let us turn our attention more to our text. We have noted the power of God and His right to rule “over all the earth” (Psalm 47:2). His reign is not limited, but extends to all the affairs of men. He did not create a universe and merely set it in motion to move arbitrarily. He not only ‘flung the stars out into space,’ He also ‘holds them in their proper place.’ It is God “Who covereth the heaven with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains” (Psalm 147:8). Furthermore, “He giveth to the beast his food, and to the young ravens which cry” (Psalm 147:9).

Can we question God’s intimate involvement in the order of the earth and all life upon it? “He sendeth forth his commandment upon earth: his word runneth very swiftly. He giveth snow like wool: he scattereth the hoarfrost like ashes. He casteth forth his ice like morsels: who can stand before his cold? He sendeth out his word, and melteth them: he causeth his wind to blow, and the waters flow” (Psalm 147:15-18). Here God is seen directing the forces of nature with His word, not leaving things to their own course. “He causeth his wind to blow, and the waters flow.” With what part of His creation is He not involved daily? “Behold the fowls of the air for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them” (Matthew 6:26).

With all this in mind, it should seem no problem that “He shall choose our inheritance for us.” In fact, His choice is “the excellency of Jacob whom he loved.” Can we fathom that His choice would not be to our good? “The blessing of the LORD, it maketh rich, and he addeth no sorrow with it” (Proverbs 10:22).

The “inheritance” here is the gift of God to His people. It is His blessing to choose and bestow this inheritance “as seemeth good unto him” (2 Samuel 15:26). Our text has to do with our submission unto God—our submission to His perfect will. Some hold to God’s sovereignty as an excuse to live recklessly saying, “Whatever will be, will be.” However, it is a very different thing to live by faith and trust Him to “choose our inheritance for us.” The latter is to rely upon Him and relegate all of our choice to His infinite wisdom, to want only what He wants for us and to abhor what He would not allow. O to sing with Fanny Crosby:

I am Thine, O Lord, I have heard Thy voice, And it told Thy love to me;
But I long to rise in the arms of faith, And be closer drawn to Thee.
Consecrate me now to Thy service, Lord, By the power of grace divine;
Let my soul look up with a steadfast hope, And my will be lost in Thine.

David said, “Delight thyself also in the LORD; and he shall give thee the desires of thine heart” (Psalm 37:4). I do not believe this verse is saying that we will be given what we want if we delight in Him. I believe we are taught here that if we delight ourselves in the Lord, He will give us the right desires. In other words, He will cause us to want what He wants in all things. A similar thought is expressed in John 15:7, “If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.” The truth here is not that abiding in Christ gives us the power to make our wishes come true, but rather that God’s will shall become our will. This is why we can ask what we will, and it shall be done unto us.

In closing, let us rejoice in God’s almighty power. Let us see the sovereign will of God as our victory in “the life that now is, and of that which is to come” (1 Timothy 4:8). Let us trust Him in all things. Then we can say gladly with the sons of Jacob, “He shall choose our inheritance for us, the excellency of Jacob whom he loved.”