Ps 62 1"My soul finds rest in God alone; my salvation comes from him. 2 He alone is my rock and my salvation; he is my fortress, I will never be shaken. 3 How long will you assault a man? Would all of you throw him down-- this leaning wall, this tottering fence? 4 They fully intend to topple him from his lofty place; they take delight in lies. With their mouths they bless, but in their hearts they curse."All of the problems in this violent world come from those who take over power quickly, who change the law to benefit themselves, who curse God and break agreements, who hamstring government by making short-term pledges. When he tries to describe how he struggles to confront these elaborate schemes (lies), the psalmist often uses the metaphor of being physically attacked. The rethinking of God's Word by the wicked is aptly characterized by the phrase "curse." Each word that is spoken by the speaker feels satisfying to them. The Psalmist demonstrates how two different types of cursing can be clearly distinguished. Ps 109 "4 In return for my friendship they accuse me, but I am a man of prayer.5 They repay me evil for good and hatred for my friendship. 6 Appoint an evil man to oppose him; let an accuser stand at his right hand." The Psalmist is sorting through two different types of people - a wicked man who uses condemnations to crush people and get what they want, and an ethical man of prayer. I will be exalted above all those who rise up against me. He prayed earnestly that God would take on Himself the full weight of the law and eternal punishment for the wicked man. The Psalmist is just reciting the covenant words of God that reflect God's assessment of this violent contradiction. I was about to give up and leave when I heard a voice from the back of the room. There is no neutrality in the eternal kingdom! All communication is based on love and respect. Every word expressed to redefine God's absolute kingdom endures violence. This is why I firmly believe that eternal salvation can be accurately described as "justification by faith" in the context of our ability to be adequate to God because of Christ. We can be objectively evaluated by the entire law.If I were to say that there was more work to be done after we were qualified in addition, God would need to scrutinize every harsh word we say and judge us brutally for the corruption of words. This is a very important detail. Our confidence in sacred pledges is based on our understanding that we are rejected when we try to fight against contrary forces. We must embrace the curse in order to understand this. We need to accept this complete package deal of being accepted and supported by God's sacred word. We need to reply to our methodical contrariety with an impersonal response. Once we try to explain our individual judgement in our own anger and frustration, we fall from grace. The "righteous curse" provides an outlet for people who have been adversely affected by disagreements. When we ignore the negative consequences of our disagreements and address each issue head-on, the political pragmatist is successful. When we use political pragmatism to arbitrarily prescribe our political experience, we are unwittingly throwing cold water on the advantageous charmer. Our defense is using sacred words to merge our experience with His sincere appeals. We are asking about social instability, specifically whether people are experiencing disconnection with all that God has created both physically and metaphysically. We can only feel more certain that God's purposes are aligned when we come to understand the "righteous curse"--the punishment God imposes on the wicked--as well as the harsher condemnation of the law. In fact, the wicked suffer under the most severe obesity. We feel the extreme coherence when we adore God as the conclusive adjudicator or substitute in the background of this terrible pronouncement that sheds the maximum light on the polite decency of God in all its associated character.