Through the Bible – Psalms
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PSALMS 142 and 143
PSALMS 142 and 143 This Maskil, Psalm 142, is written for our instruction. It teaches us how to order our prayer to Yahweh in times of distress. Such instruction is among the most needful, practical, and effectual parts of our spiritual education. He who has learned how to pray has been taught the most useful of the arts and sciences. William Thompson gives a firsthand account of "the cave" thought to be David's refuge: Leaving our horses in charge of some Arabs, and taking one for our guide, we started for the cave now known as Mughâret Khureitûn, which is believed to be the cave Adullam, having a fearful gorge below, gigantic cliffs above, and the path winding along a narrow shelf of the rock. At length, from a great rock hanging on the edge of the cliff, we entered by a long leap a low window which opened into the perpendicular face of the cliff. We were then within the traditional hold of David, and, creeping half doubled through a narrow crevice for a few rods, we stood beneath the dark vault of the first grand chamber of this mysterious and oppressive cavern. Our whole collection of lights did little more than make the damp darkness visible. After groping about as long as we had time to spare, we returned to the light of day, fully convinced that, with David and his lion-hearted followers inside, all the strength of Israel under Saul could not have forced an entrance--would not have even attempted it. Psalm 142 Maskil of David, when he was in the cave. -
“Still Crying in a Cave”: Psalm
Wheelersburg Baptist Church 7/8/07 Brad Brandt Psalm 142 “Still Crying in a Cave” ** Main Idea: While crying in a cave in Psalm 142 David verbalized four thoughts which he expressed to God. We can learn from David how to respond to our ‘cave experiences.’ I. David tells us what he did (1-2). A. He asked Yahweh for mercy. B. He told Yahweh his predicament. II. David tells us how he felt (3-4). A. He felt weak. B. He felt vulnerable. C. He felt alone. III. David tells us what he knew (5-6). A. He was desperate. B. God is sufficient. 1. Make sure Yahweh is your refuge. 2. Make sure Yahweh is your portion. IV. David tells us what he wanted (7). A. He desired to be set free. B. He desired to praise Yahweh’s name. C. He desired to see Yahweh’s people gather together. Take another look: What do we see in this cave experience? 1. This psalm teaches us about Christ. 2. This psalm teaches us about our desperate need for Christ. A promise is an amazing thing. When someone makes a promise to you, they are using words to communicate intended action, to tell you what will or will not happen. And when God makes a promise that intended action is as good as done! “I will never leave you,” God said in Hebrews 13:5. And He meant it. “I am going to prepare a place for you,” Jesus said in John 14:2, followed by this announcement in verse 3, “And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am.” You will be with me forever! What an astounding promise! And ponder these words that John heard from the heavenly throne in Revelation 21:4, “He will wipe every tear from their eyes. -
Psalms Psalm
Cultivate - PSALMS PSALM 126: We now come to the seventh of the "Songs of Ascent," a lovely group of Psalms that God's people would sing and pray together as they journeyed up to Jerusalem. Here in this Psalm they are praying for the day when the Lord would "restore the fortunes" of God's people (vs.1,4). 126 is a prayer for spiritual revival and reawakening. The first half is all happiness and joy, remembering how God answered this prayer once. But now that's just a memory... like a dream. They need to be renewed again. So they call out to God once more: transform, restore, deliver us again. Don't you think this is a prayer that God's people could stand to sing and pray today? Pray it this week. We'll pray it together on Sunday. God is here inviting such prayer; he's even putting the very words in our mouths. PSALM 127: This is now the eighth of the "Songs of Ascent," which God's people would sing on their procession up to the temple. We've seen that Zion / Jerusalem / The House of the Lord are all common themes in these Psalms. But the "house" that Psalm 127 refers to (in v.1) is that of a dwelling for a family. 127 speaks plainly and clearly to our anxiety-ridden thirst for success. How can anything be strong or successful or sufficient or secure... if it does not come from the Lord? Without the blessing of the Lord, our lives will come to nothing. -
Exegesis of the Psalms “Selah”
Notes ! 147 BIBLE STUDY METHODS: PSALMS The Psalms are emotional. At times, God speaks too, but most of what we read are man’s words directed toward heaven. All these words are completely inspired by God. Our issue is to determine how they function as God’s Word for us. The Psalms are not: • doctrinal teaching - No! • biblical commands on our behavior - No! • illustrations of biblical principles - No! They provide examples of how people expressed themselves to God (rightly or wrongly). They give us pause to think about (1) God, and (2) our relationships to God. They ask us to consider the “ways of God.” Exegesis of the Psalms Separate them by types. Understand their different forms and their different functions. The New Testament contains 287 Old Testament quotes. 116 are from Psalms. The 150 Psalms were written over a period of about 1000 years. Moses wrote Psalm 90 in 1400B.C. Ezra wrote Psalm 1 and Psalm 119 about 444 B.C. Our task is to view the Psalms through the lens of Salvation History. “Selah” The Psalms are poetry and songs. The music is lost to us. “Selah” was intended to signal a musical pause. It’s not necessary to read it out loud. It’s a signal to pause and meditate. Though the Psalms are different from each other, they all emphasize the spirit of the Law, not the letter. Do not use them to form doctrines, independent of New Testament writings. The Psalms are emotional poetry. They often exaggerate through the emotions of their writers. The language is picturesque. -
David's Prayer in the Cave
Sermon #2282 Metropolitan Tabernacle Pulpit 1 DAVID’S PRAYER IN THE CAVE NO. 2282 A SERMON INTENDED FOR READING ON LORD’S-DAY, NOVEMBER 13, 1892 DELIVERED BY C. H. SPURGEON AT THE METROPOLITAN TABERNACLE, NEWINGTON ON LORD’S-DAY EVENING, MAY 18, 1890 “Maschil of David; A Prayer when he was in the cave.” Title of Psalm 142 “A PRAYER when he was in the cave.” David did pray when he was in the cave. If he had prayed half as much when he was in the palace as he did when he was in the cave, it would have been better for him. But alas! when he was king, we find him rising from his bed in the evening, and looking from the roof of the house, and falling into temptation. If he had been looking up to heaven, if his heart bad been in communion with God, he might never have committed that great crime which has so deeply stained his whole character. “A prayer when he was in the cave.” God will hear prayer on land, and on the sea, and even under the sea. I remember a brother, when in prayer, making use of that last expression. Somebody who was at the prayer meeting was rather astonished at it and asked, “How would God hear prayer under the sea?” On inquiry, we found out that the man who uttered those words was a diver, and often went down to the bottom of the sea after wrecks, and he said that he had held communion with God while he had been at work in the depths of the ocean. -
Agpeya English Ereader Test
The Agpeya 1 The Agpeya Book of the Hours Table of contents 2 Table of contents The Agpeya .............................................................................. 1 Table of contents ..................................................................... 2 Introduction to Every Hour ...................................................... 6 The Lord’s Prayer ..................................................................... 6 The Prayer of Thanksgiving ...................................................... 7 Psalm 50 .................................................................................. 9 PRIME .................................................................................... 11 Prime Psalms ....................................................................... 14 Prime Holy Gospel (St. John) ............................................... 34 Prime Litany ......................................................................... 36 The Gloria .............................................................................. 37 THE TRISAGION ...................................................................... 38 Intercession of the Most Holy Mother of God ...................... 40 Introduction to the Creed ...................................................... 41 The Creed .............................................................................. 41 Holy Holy Holy ..................................................................... 43 The Concluding Prayer of Every Hour .................................... 45 Table -
A Tenebrae Service
The following is adapted from the Episcopal Book of Occasional Services, 1994 edition. Concerning the Service: The name Tenebrae (the Latin word for "darkness" or "shadows") has for centuries been applied to the ancient monastic night and early morning services (Matins and Lauds) of the last three days of Holy Week, which in medieval times came to be celebrated on the preceding evening. Apart from the chant of the Lamentations (in which each verse is introduced by a letter of the Hebrew alphabet), the most conspicuous feature of the service is the gradual extinguishing of candles and other lights in the church until only the Paschal Candle, considered a symbol of our Lord, remains. Toward the end of the service this candle is hidden, typifying the apparent victory of the forces of evil. At the very end, a loud noise is made, symbolizing the earthquake at the time of the resurrection (Matthew 28:2), the Paschal Candle is restored to its place, and by its light all depart in silence. Tenebrae The ministers enter the church in silence and proceed to their places. The Office then begins immediately with the Antiphon on the first Psalm. It is customary to sit for the Psalmody. First Nocturn Antiphon 1 The zeal of thine house hath even eaten me up; and the rebukes of them that rebuked thee are fallen upon me. Psalm 69:1-22 Salvum me fac AVE me, O God, * for the waters are come in, even S unto my soul. 1 2 I stick fast in the deep mire, where no ground is; * I am come into deep waters, so that the floods run over me. -
“Crying in a Cave”: Psalm 57
Wheelersburg Baptist Church 7/1/07 Brad Brandt Psalm 57 “Crying in a Cave” ** Setting: David was hiding in a cave (1 Sam. 22:1-2; 24:1-3). 1. When you’re in a cave it’s easy to become self-absorbed. 2. When you’re in a cave you have a wonderful opportunity to do what David did. Main Idea: Rather than looking inward and becoming self-absorbed, in Psalm 57 David by God’s help chose to look in four directions. I. David looked up (1-3). A. He asks for mercy from God (1). B. He cries out to God (2-3). II. David looked around (4-6). A. He sees his enemy (4). B. He sees God’s glory (5). C. He sees his enemy’s plot backfire (6). III. David looked ahead (7-10). A. He prepared his heart (7a). B. He resolved to sing (7b). C. He resolved to awaken the coming days with praise (8). D. He resolved to praise the Lord among the nations (9-10). 1. If you really appreciate God you don’t hoard Him. 2. If you really appreciate God, you do all you can to spread His fame. IV. David looked beyond himself (11). A. What really matters in the world is God’s reputation. B. What really matters in the world is God’s plan. Make It Personal: Am I living my life for the glory of God or for some other agenda? When I was growing up on the farm my brother and I and a few others went on a search and find mission. -
Weekly Spiritual Fitness Plan” but the Basic Principles of Arrangement Seem to Be David to Provide Music for the Temple Services
Saturday: Psalms 78-82 (continued) Monday: Psalms 48-53 81:7 “I tested you.” This sounds like a curse. Yet it FAITH FULLY FIT Psalm 48 This psalm speaks about God’s people, is but another of God’s blessings. God often takes the church. God’s people are symbolized by Jerusa- something from us and then waits to see how we My Spiritual Fitness Goals for this week: Weekly Spiritual lem, “the city of our God, his holy mountain . will handle the problem. Will we give up on him? Mount Zion.” Jerusalem refers to the physical city Or will we patiently await his intervention? By do- where God lived among his Old Testament people. ing the latter, we are strengthened in our faith, and But it also refers to the church on earth and to the we witness God’s grace. Fitness Plan heavenly, eternal Jerusalem where God will dwell among his people into eternity. 82:1,6 “He gives judgment among the ‘gods.’” The designation gods is used for rulers who were to Introduction & Background 48:2 “Zaphon”—This is another word for Mount represent God and act in his stead and with his to this week’s readings: Hermon, a mountain on Israel’s northern border. It authority on earth. The theme of this psalm is that was three times as high as Mount Zion. Yet Zion they debased this honorific title by injustice and Introduction to the Book of Psalms - Part 3 was just as majestic because the great King lived corruption. “God presides in the great assembly.” within her. -
Psalms & Proverbs 31 Day Reading Plan
Psalms & Proverbs 31 Day Reading Plan This plan is designed to increase your worship and wisdom. You will read through the books of Psalms and Proverbs in one month. Each day you will read five Psalms and one Proverb coordinating with the date of the month. 1 2 3 4 5 6 7 Psalm 1 Psalm 2 Psalm 3 Psalm 4 Psalm 5 Psalm 6 Psalm 7 Psalm 31 Psalm 32 Psalm 33 Psalm 34 Psalm 35 Psalm 36 Psalm 37 Psalm 61 Psalm 62 Psalm 63 Psalm 64 Psalm 65 Psalm 66 Psalm 67 Psalm 91 Psalm 92 Psalm 93 Psalm 94 Psalm 95 Psalm 96 Psalm 97 Psalm 121 Psalm 122 Psalm 123 Psalm 124 Psalm 125 Psalm 126 Psalm 127 Proverbs 1 Proverbs 2 Proverbs 3 Proverbs 4 Proverbs 5 Proverbs 6 Proverbs 7 8 9 10 11 12 13 14 Psalm 8 Psalm 9 Psalm 10 Psalm 11 Psalm 12 Psalm 13 Psalm 14 Psalm 38 Psalm 39 Psalm 40 Psalm 41 Psalm 42 Psalm 43 Psalm 44 Psalm 68 Psalm 69 Psalm 70 Psalm 71 Psalm 72 Psalm 73 Psalm 74 Psalm 98 Psalm 99 Psalm 100 Psalm 101 Psalm 102 Psalm 103 Psalm 104 Psalm 128 Psalm 129 Psalm 130 Psalm 131 Psalm 132 Psalm 133 Psalm 134 Proverbs 8 Proverbs 9 Proverbs 10 Proverbs 11 Proverbs 12 Proverbs 13 Proverbs 14 15 16 17 18 19 20 21 Psalm 15 Psalm 16 Psalm 17 Psalm 18 Psalm 19 Psalm 20 Psalm 21 Psalm 45 Psalm 46 Psalm 47 Psalm 48 Psalm 49 Psalm 50 Psalm 51 Psalm 75 Psalm 76 Psalm 77 Psalm 78 Psalm 79 Psalm 80 Psalm 81 Psalm 105 Psalm 106 Psalm 107 Psalm 108 Psalm 109 Psalm 110 Psalm 111 Psalm 135 Psalm 136 Psalm 137 Psalm 138 Psalm 139 Psalm 140 Psalm 141 Proverbs 15 Proverbs 16 Proverbs 17 Proverbs 18 Proverbs 19 Proverbs 20 Proverbs 21 22 23 24 25 26 27 28 Psalm 22 Psalm 23 Psalm 24 Psalm 25 Psalm 26 Psalm 27 Psalm 28 Psalm 52 Psalm 53 Psalm 54 Psalm 55 Psalm 56 Psalm 57 Psalm 58 Psalm 82 Psalm 83 Psalm 84 Psalm 85 Psalm 86 Psalm 87 Psalm 88 Psalm 112 Psalm 113 Psalm 114 Psalm 115 Psalm 116 Psalm 117 Psalm 118 Psalm 142 Psalm 143 Psalm 144 Psalm 145 Psalm 146 Psalm 147 Psalm 148 Proverbs 22 Proverbs 23 Proverbs 24 Proverbs 25 Proverbs 26 Proverbs 27 Proverbs 28 29 30 31 Psalm 29 Psalm 30 Psalm 59 Psalm 60 Psalm 89 Psalm 90 Psalm 119 Psalm 120 Psalm 149 Psalm 150 Proverbs 29 Proverbs 30 Proverbs 31. -
PSALMS 90-150 80 Books Four and Five
PSALMS 90-150 80 Books Four and Five BOOK FOUR (Psalms 90-106) Psalm 102: Prayer in time of distress Psalm 90: God and time In this fifth of seven Penitential Psalms, the psalmist experiences emotional and bodily pain and cries out This psalm, amongst other things, reflects on the to God. Because his worldview is that God is the relationship between God and time and the transience cause of all things, he assumes that God is the cause of human life. (See NAB for more.) of his current pain. (See NAB for more.) Psalm 91: God, my shelter Psalm 103: “Thank you, God of Mercy.” Often used for night prayer, this psalm images God This is a psalm of thanksgiving to the God who is full with big wings in whom we can find shelter in times of mercy for sinners. of danger. Much of the psalm hints at the story of the Exodus and wilderness wandering as it speaks of Psalm 104: Hymn of praise to God pathways, dangers, pestilence, tents, and serpents. As the psalmist sojourns along paths laden with dangers, This psalm is a hymn of praise to God the Creator the sole refuge is the Lord who “will cover you with whose power and wisdom are manifested in the his pinions, and under his wings you will find refuge” visible universe. (Ps 91:4). (See NAB for more.) Psalm 105: Another hymn of praise to God Psalm 92: Hymn of thanksgiving to God for his Like the preceding psalm, this didactic historical fidelity hymn praises God for fulfilling his promise to Israel. -
The Heading of Psalm 52
THE HEADING OF PSALM 52 by Samuel A. Meier The Ohio State University The following excursion into the book of Psalms is appropriate in a context honoring Reuben Ahroni, for his interests have led him to make contributions that have advanced the appreciation of the psalter (Ahroni, 1982). This discussion of the Masoretic heading for Psalm 52 is offered as a modest tribute to a good friend and colleague. The chaos that reigns in the textual stability and interpretation of the Psalm headings can be easily understated. Many of the terms that are found there were already inscrutable to the Bible's earliest translators and remain perplexing today. What concludes a psalm in the Masoretic text may introduce the following psalm in the Septuagint. 1 Waltke (1991), modifying a proposal made by Gevaryahu (1975), has shown that certain phrases now introducing the Psalms as headings can be understood as postscripts originally appended to the preceding psalm in the collection. The relative stability of the Psalm headings within the Masoretic tradition2 masks a considerable variety of alternatives that surface in other traditions: in the Brill critical edition of the Peshitta psalter, the first verses are entirely omitted because the variations in formulation are completely different from the Masoretic text, and even within the Syriac tradition they differ wildly among themselves (cf. Barnes, 1904, pp. I. For example, the position of "Hallelujah!" is textually unstable in Pss 104:35, 105:45, 106:48, 113:9, 115:18, 116:19, IJ7:2, 135:21, 146:10, 147:20, 148:14, and 149:9.