A Study Of The

Psalms

David Weaks Contents: Lesson 1 – Introduction 2 Lesson 2 – Great Themes in (1) 7 Lesson 3 – Great Themes in Psalms (2) 11 Lesson 4 – Great Themes in Psalms (3) 16 Lesson 5 – 20 Lesson 6 – 24 Lesson 7 – Psalms 3-7 28 Lesson 8 – 32 Lesson 9 – Psalms 9-14 36 Lesson 10 – 40 Lesson 11 – Psalms 16-21 44 Lesson 12 – Psalm 22 48 Lesson 13 – 53 Lesson 14 – Psalms 24-30 56 Lesson 15 – Psalms 31-34 61 Lesson 16 – Psalms 35-37 65 Lesson 17 - Psalms 38-41 68 Lesson 18 – Psalms 42-45 72 Lesson 19 – Psalms 46-49 76 Lesson 20 – Psalms 50-51 80 Lesson 21 – Psalms 52-58 83 Lesson 22 – Psalms 60-64 90 Lesson 23 – Psalms 65-66 94 Lesson 24 – Psalms 67-70 96 Lesson 25 – Psalms 71-72 99 Lesson 26 – Psalms 73-76 102 Lesson 27 – Psalms 77-78 106 Lesson 28 – Psalms 79-82 110 Lesson 29 – Psalms 83-87 114 Lesson 30 – Psalms 88-89 118 Lesson 31 – Psalms 90-94 121 Lesson 32 – Psalms 95-99 125 Lesson 33 – Psalms 100-103 129 Lesson 34 – Psalms 104-107 133 Lesson 35 – Psalms 108-110 139 Lesson 36 – Psalms 111-114 142 Lesson 37 – Psalms 115-118 146 Lesson 38 – Psalm 119 150 Lesson 39 – Psalms 120-128 158 Lesson 40 – Psalms 129-134 163 Lesson 41 – Psalms 135-136 166 Lesson 42 – Psalms 137-138 169 Lesson 43 – Psalms 139-141 172 Lesson 44 – Psalms 142-144 175 Lesson 45 – Psalms 145-150 178

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A Study of Psalms Lesson 1

Introduction To Psalms

The word psalms in Hebrew literally means praises . That is the title of the book as it was known to the Hebrews: " Praises ," or " The Book of Praises ." In the book of Psalms, the praises which came from the hearts of faithful men were poured out to God. Also included in the one hundred and fifty chapters of Psalms there are prayers, requests, meditations, repentance (Psalm 51), and thanksgivings, all aimed toward God. Authorship : The Book of Psalms had numerous human writers, being the most prolific of them. A large number of the psalms are known to have been written by David (Some scholars think as many as half of the psalms were written by him. The number attributed to Him varies from sixty-eight, to seventy- three, to eighty-eight psalms, depending on who you ask.). It is hard to nail down an exact number that David may have written, because many of the psalms may have been attributed to him rather than having been written by him. Many times, when David is the known author, he stated the occasion or purpose for writing a psalm. • :1 - Written when David fled from his son . • Psalm 56:1 - States that David wrote the psalm when the Philistines took him in Gath. • :1 - David wrote this psalm on the occasion when Doeg the Edomite exposed David to Saul as hiding in the house of Ahimelech. • Psalm 57:1 - David wrote this psalm when he fled from Saul and hid in a cave. • Psalm 60:1 - Was written when David fought against Mesopotamia and Syria, and when Joab slew twelve thousand Edomites in the Valley of Salt. Other writers of the psalms include someone named Asaph , who wrote twelve psalms (Psalms 50, 73-83). The sons of Korah are attributed with authorship of ten psalms (Psalms 42, 44-49, 84, 85, 87). Two are attributed to Solomon (Psalms 72, 127), one to Ethan the Ezrahite (Psalms 89), one to Heman the Ezrahite (Psalms 88), one to Moses (), and nearly fifty have no known author. Inspiration Of the Psalms : The psalms were written with pen and ink by men, but God is the author of them all. Peter said so: " Men and brethren, this scripture had to be fulfilled, which the Holy Spirit spoke before by the mouth of David concerning Judas, who became a guide to those who arrested Jesus " (Acts 1:16, citing Psalm 41:9). Jesus, likewise, attributed David's psalms to inspiration: " He said to them, 'How then does David in the Spirit call Him Lord, saying: The Lord said to my Lord, sit at My right hand, Till I make your enemies your footstool'? " (Matthew 22:43-44, citing Psalm 110:1). Even David said that he was inspired of God: " The Spirit of the Lord spoke by me, and His word was on my tongue " (2 Samuel 23:2). 2

The age of the book of Psalms : When was the book of Psalms written? A better question would be: When was the book of Psalms compiled? If we take as fact that the author's named in certain psalms really wrote those chapters, then the time of composition for Psalms was very long. Psalm 90 is attributed to Moses, who lived around 1,500 B.C., while David reigned around 1,000 B.C, and Solomon (Psalm 72, 127) around 950 B.C. Other writers lived much later. So, the time it took to compose the Psalms was well over a thousand years, start to finish. No one knows when the Psalms were compiled into one book, but the book as we know it has existed for many centuries. Type of Literature : Psalms is part of a portion of the Bible known as "wisdom literature." The wisdom literature is often highly figurative and poetic. Several books are included in this section: • Job – An examination of the sufferings of a good man, in which the suffering had no knowable cause or explanation. • Psalms – The Hebrew song book. The psalms are filled with expressions of the heart of man. In the many psalms, the writers describe joy, fear, faith, needs, and thanksgiving. • Proverbs – General expressions of truth which set boundaries for godly living. • Ecclesiastes – A discussion of the whole duty of man – to fear God and keep His commandments. Solomon, seemingly an older, wiser man, speaks as if to a son, telling of his fruitless search for fulfillment without God. • Song of Solomon – An examination of love in Marriage. Some see Song of Solomon as an allegory of the love between God and the Jewish nation. Others believe it is an allegory of the love between Christ and His church.

A note on Hebrew poetry . We think of poetry as having the musical qualities of rhyme and meter, but Hebrew poetry has none of these. Rather, it has a rhythm of thought. The writers of Psalms and Proverbs, especially, offer to the reader very important ideas in various combinations of repetition and parallels. Hebrew poetry also used repetitive consonant sounds, and alliteration.

Types of Psalms :

Synonymous parallels – Two lines say the same or nearly the same thing. For example: • Psalms 3:1 – "Lord, how they have increased who trouble me! Many are they who rise up against me ." • :16 – "His trouble shall return upon his own head, And his violent dealing shall come down on his own crown ." • :1 – "The earth is the Lord's, and all its fullness, The world and those who dwell therein ." • Psalm 24:2 – "For He has founded it upon the seas, and established it upon the waters ."

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Synthetic parallels – The second line or even several succeeding lines state the same idea as the first line, but augments it with more detail: • Psalms 95:3 – "For the Lord is the great God, And the great King above all gods ." o (vs. 4) – "In His hand are the deep places of the earth; The heights of the hills are His also ." o (vs. 5) – "The sea is His, for He made it; And His hands formed the dry land ." • :1 – "The fool has said in his heart, 'There is no God.' They are corrupt, they have done abominable works, there is none who does good ." o (vs. 2) – There is none who understands or seeks God. o (vs. 3) – "They have all turned aside, they have together become corrupt; there is none who does good, no not one ." Emblematic parallels – A second line of the parallel uses imagery, usually in the form of a metaphor or a simile, to illustrate what the first line states directly: • Psalms 23:2 – "He makes me to lie down in green pastures; He leads me beside the still waters ." • Psalm 42:1 – "As the deer pants for the water brooks, So pants my soul for You, O God. " • :13 – "As a father pities his children, So the Lord pities those who fear Him. " Antithetical parallels – The second line of the parallel appears to contradict the first line, but is really a contrast which emphasizes the truth of the first line • Psalms 1:6 – "For the Lord knows the way of the righteous , But the way of the ungodly shall perish ." (Meaning, he knows the way of the ungodly just as well, and focuses on their evil.) • Psalms 57:6 – "They have prepared a net for my steps ; My soul is bowed down; They have dug a pit before me; Into the midst of it they themselves have fallen . " • :10 – "The young lions lack and suffer hunger ; But those who seek the Lord shall not lack any good thing ." Inverted Parallels – States the same idea in two lines, but reverses the order of the words, for the sake of emphasis. Think of each portion of each line having an assigned letter order: a-b (line one); b-a (line two • :14 - "(A) Because he has set his love upon Me, (B) therefore I will deliver him; (B) I will set him on high, (A) because he has known My name. " • :5-6 (ASV) – "(A) If I forget thee, O , (B) Let my right hand forget her skill. (B) Let my tongue cleave to the roof of my mouth, (A) If I remember thee not; If I prefer not Jerusalem Above my chief joy .."

Psalms as worship. As mentioned earlier, the Book of Psalms has been called the Hebrew songbook, and for good reason. The Hebrews called Psalms: the Book of Praises . It is clear that the Psalms have long enjoyed a prominent place in worship among God's people. In 1 Corinthians 14:26, Paul said the

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Corinthians came to worship and many " had a psalm ." Paul said that Christian worship includes the singing of "psalms, , and spiritual songs" (Ephesians 5:19; Colossians 3:16). The psalms had an important place in the worship conducted in the . • "A ." There are fifteen psalms which are called "A Song of Ascents" (Psalm 120-134). The KJV calls each of them "A Song of Degrees ." The Hebrew word translated ascents or degrees means to ascend upwards. The idea or ascents could mean one of several things. Many believe these were psalms that were sung at the several annual feasts in Jerusalem, i.e. the faithful would ascend to Jerusalem to observe these required holy days (see: Psalm 122:1). Some think that the psalms of ascents were sung in an elevated pitch. Another idea suggests that the priests would ascend fifteen steps into the temple, and at each step they would sing one of these psalms. Still another explanation of ascents is that each of these psalms turns the attention of the singers heavenward, where God resides, as the singers ask for God's favor and give Him praise. • "For the Chief Musician " Fifty-five psalms are so titled. These were dedicated to the chief singer, or cantor, of the Temple. In :1 and Psalm 62:1, the chief musician of David was named Jeduthun (see also: 1 Chronicles 16:41 and 25:3). This might mean that the chief musician wrote them or that they were written for his use in worship. • "Upon Gittith" - Three of the Psalms (8:1; 81:1; and 84:1) have the phrase: " upon Gittith. " The meaning is uncertain, but it is believed that the Gittith was a Philistine musical instrument invented in Gath, possibly like a harp, or that it was a commonly known tune which originated in Gath. • "Upon Alamoth" - is said to be sung " upon Alamoth ." Alamoth means maidens in Hebrews, and it is believed that this is a reference to the soprano voice. Hence, psalm 46 was to be sung by women. • "Higgayon" – This word does not appear as a title, but as a post script in :16 (NKJV – "meditation"), and it refers to a solemn kind of song. The word is translated as, "a solemn sound" in :3. It is translated as "meditation" in :14. • "Selah" – Seventy one Psalms have this word as a postscript. The meaning is unclear, but many believe it is a musical direction for the singers to raise their voices in benediction or simply to sing louder. • "Shiggaion"(shigionoth – Habakkuk 3:1) – A song of a wandering melody (Psalm 7:1). The NKJV uses the word "meditation."

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Questions:

1. What does the word psalms mean?

2. What did the Hebrews call the Book of Psalms?

3. How many psalms were written by David?

4. How many psalms were written by Asaph?

5. How many psalms are attributed to the Sons of Korah?

6. How can we be sure that the Book of Psalms is inspired?

7. How long a time did it take to compose all of the psalms?

8. What kind of Bible literature is psalms? What are some of the other books in this category?

9. How was Hebrew poetry different from modern poetry?

10. Explain what a synonymous parallel is.

11. What was a synthetic parallel ?

12. What was an emblematic parallel?

13. What was an antithetical parallel?

14. Explain how inverted parallels worked.

15. How many psalms are called "A Song of Ascents"? How were these psalms used?

16. What does the phrase, "Upon Gittith" in Psalm 8:1 mean?

17. What does "Alamoth" in Psalm 46 refer to?

18. What was a Higgayon (Psalm 9:16)?

19. What does the postscript "Selah" (Psalm 3:2, 4, 8, etc.) mean?

20. What was a Shiggaion (Psalm 7:1)?

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Lesson 2

Great Themes In The Psalms (1) The Messiah

One of the most common themes in Psalms is the coming Messiah. The word Messiah means anointed one . Very many details of the life of Jesus and of His reign as king were foretold by the writers of the Psalms. The greater number of Psalmist references to Jesus pertained to the events surrounding His death on the cross of Calvary. Psalms of this kind are basically prophecies. The prophets were God's spokesmen, and they normally preached about events of their day, and so prophecies were often the equal of modern sermons. But, another element of prophetic writing was its foretelling of future events. As you read and study each of the psalms, please read the citation as well. You will be impressed by the accuracy of the foretelling as revealed by the fulfillment. Prophets were inspired of God, so their words were not ballpark guesses, but were accurate statements of future events, and were accurate in even the most minute details.

The Psalms foretold how Jesus would be rejected by the world that He came to save:

Psalm 2:1-2 – Jesus was rejected by the kings of the earth: "Why do the nations rage, And the people plot a vain thing? The kings of the earth set themselves, And the rulers take counsel together, Against the Lord and against His Anointed, saying, " (Acts 4:23-28). When the apostles were arrested, threatened, and commanded not to preach the name of Jesus anymore, they offered a prayer to God in which they cited Psalm 2:1-3 which spoke of the hostility of kings toward the Messiah. They rightly noted that Herod, Pontius Pilate, the Gentiles, and the people of Israel were gathered together against Him (Acts 4:27). Psalm 69:8 – Jesus was rejected by His family: " I have become a stranger to my brothers, and an alien to my mother's children ." (see: John 1:11; 7:5) :11 – Jesus was rejected by men as a whole: " I am a reproach among all my enemies, but especially among my neighbors, and am repulsive to my acquaintances; those who see me outside flee from me ." The prophet Isaiah foretold the very same thing when he said that He was " despised and rejected by men, a Man of sorrows, and acquainted with grief. And we hid, as it were, our faces from Him; He was despised, and we did not esteem Him ." (Isaiah 53:3-4). Psalm 41:9 – Jesus betrayed by one of His closest friends, the apostle Judas: " Even my own familiar friend in whom I trusted, Who ate my bread, Has lifted up his heel against me. " (see: Matthew 26:20-25; John 13:18, 21).

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The Psalms provide us with intimate details concerning Jesus' death on the cross:

Psalm 22:1 – His cries of anguish: "My God, My God, why have You forsaken Me? Why are You so far from helping Me, And from the words of My groaning? " (see: Matthew 27:46). Psalm 22:6-13, 16 – Jesus mocked: " But I am a worm, and no man; a reproach of men, and despised by the people. All those who see me ridicule Me; they shoot out the lip, they shake the head, saying: He trusted in the Lord, let Him rescue Him; let Him deliver Him, since He delights in Him.. ." This perfectly aligns with the events in the gospel record, even using the same words that men would speak against the Christ. (see: Matthew 27:39-44; Luke 23:35). Psalm 22:14-15 – The Psalmist spoke of the many agonies of the cross: "I am poured out like water, and all My bones are out of joint; my heart is like wax; it has melted within Me. My strength is dried up like a potsherd, and my tongue clings to My jaws; You have brought Me to the dust of death ..." (see: John 19:28). Psalm 22:16 – The Psalmist said that Jesus' killers would pierce his hands and feet: " For dogs have surrounded Me; The congregation of the wicked has enclosed Me. They pierced My hands and My feet;" (see: John 20:25) Psalm 22:17 – The people would stand around staring in morbid fascination as the King of kings died: " I can count all My bones. They look and stare at Me ." (see: John 19:37). Psalm 22:18 – The Psalmist foretold that soldiers would cast lots for his clothes: " They divide My garments among them, and for My clothing they cast lots ." It is important to note how specific this and other prophetic psalms are. Centuries before the death of the Lord, this psalm was so specific as to distinguish between the Lord's garments and his one piece tunic which was given to one of the soldiers by lot. (see: Matthew 27:35-36; Luke 23:34; John 19:23- 24)

Other Psalms told very important details about Jesus and His death.

• Psalm 69:21 – He was given gall to drink, not to take away his thirst. Gall was a very bitter substance, and was used as a drug (see: Matthew 27:34; John 19:28-30). • Psalm 34:20 – None of Jesus' bones would be broken (see: John 19:31- 37). • Psalm 109:4 – He prayed for his enemies (see: Luke 23:34; John 15:25). • Psalm 31:5 – His final words: " Into Your hand I commit my spirit; You have redeemed me, O Lord God of truth ." (see: Luke 23:46). • Psalm 40:6-8 – His death was voluntary. (see: Luke 24:44-45; John 4:34). • Psalm 16:8-10 – Jesus' resurrection from the dead (see: Acts 2:24-31). • Psalm 68:18 – His ascension (see: Ephesians 4:8-10).

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The Psalms foretold that Jesus would rule as King:

Psalm 2:8-9 – "Ask of Me, and I will give You The nations for Your inheritance, And the ends of the earth for Your possession. You shall break them with a rod of iron; You shall dash them to pieces like a potter's vessel ." (see: Revelation 2:27; 12:5). :6-7 – "Your throne, O God, is forever and ever; A scepter of righteousness is the scepter of Your kingdom. You love righteousness and hate wickedness; Therefore God, Your God, has anointed You With the oil of gladness more than Your companions. " (see: Hebrews 1:8-9) Psalm 72:8 – "He shall have dominion also from sea to sea, And from the River to the ends of the earth ." :2 – "Your throne is established from of old; You are from everlasting ." Psalm 110:1-3 – He sits at the right hand of God: " Sit at My right hand, till I make Your enemies Your footstool. The Lord shall send the rod of Your strength out of . Rule in the midst of Your enemies. " (see: Acts 2:33).

The Psalms tell us that Jesus is our judge:

Psalm 11:4-7 – He tests the sons of men, heaping coals of fire on the wicked, and beholding the righteous. (see: Acts 17:31; Revelation 1:5; 2:2-28; 19:11-16). Psalm 110:5-6 – "The Lord is at Your right hand; He shall execute kings in the day of His wrath. He shall judge among the nations, He shall fill the places with dead bodies, He shall execute the heads of many countries ." (2 Corinthians 5:10).

The Psalms tell us that Jesus is our high priest.

Psalm 110:4 – He is the judge of all of mankind: " The Lord has sworn And will not relent, You are a priest forever According to the order of Melchizedek ." (see: Hebrews 5:6)

Questions:

1. What does the word Messiah mean?

2. Explain what a prophecy was.

3. Which psalm said that the counselors and rulers of the earth opposed the Messiah?

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4. Which psalm foretold that Jesus would be a stranger in his own family? Where is this confirmed in the New Testament?

5. In which text from Isaiah can we read of Jesus being despised and rejected by men?

6. Which psalm foretold that Jesus would be betrayed by a close friend? Who was that friend?

7. Which psalm gives the longest and most detailed description of Jesus' suffering on the cross? Which of the major prophets foretold the same detail of sufferings? (cite the book, chapter, and verses).

8. In which psalm was it foretold that none of Jesus' bones would be broken?

9. Which psalm quoted Jesus' final words on the cross?

10. Which of the Psalms spoke of Jesus' resurrection from the dead? Who quoted this psalm in a sermon?

11. Which psalm says that the Messiah would rule from sea to sea? What else does it foretell about His kingdom?

12. In which psalm is it stated that Jesus would be priest according to the order of Melchizedek? Where in the New Testament can we read about the priesthood of Christ and Melchizedek?

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Lesson 3

Great Themes In The Psalms (2)

The Rule Of God And Christ

A large number of the psalms speak of the rule and power of God over all of the earth. David was especially aware of who was really king of the universe. He might have been king over Israel, but God was and is ruler over all. In these psalms, the authors acknowledge that there is no king among men that does not kneel before the throne of God. God rules in the affairs of men, and is in complete control over nature. In these psalms there is also occasional references to the coming King of Israel, Jesus Christ.

Psalm 45 - "To the Chief Musician. Set to 'The Lilies.' A Contemplation of the sons of Korah. A Song of Love ." vs. 1 – "My heart is overflowing with a good theme; I recite my composition concerning the King; my tongue is the pen of a ready writer ." vs. 3-5 – "Gird Your sword upon Your thigh, O Mighty One, With Your glory and Your majesty. And in Your majesty ride prosperously because of truth, humility, and righteousness; And Your right hand shall teach You awesome things. Your arrows are sharp in the heart of the King's enemies; The peoples fall under You ." vs. 6-7 – "Your throne, O God, is forever and ever; a scepter of righteousness is the scepter of Your kingdom. You love righteousness and hate wickedness; therefore God, Your God, has anointed You with the oil of gladness more than Your companions ." Note: Psalm 45 is quoted in Hebrews 1:8-9 in reference to the greatness of Jesus Christ over the angels.

Psalm 47 - "To the Chief Musician. A Psalm of the sons of Korah" vs. 1-3 – "Oh, clap your hands, all you peoples! Shout to God with the voice of triumph! For the Lord most high is awesome; He is a great King over all the earth. He will subdue peoples under us, and the nations under our feet ." vs. 6-7 – "God has gone up with a shout, The Lord with the sound of a trumpet. Sing praises to God, sing praises! Sing praises to our King, sing praises! For God is the King of all the earth; Sing praises with understanding. God reigns over the nations; God sits on His holy throne ."

Psalm 93 - vs. 1-2 – "The Lord reigns, He is clothed with majesty; the Lord is clothed, He has girded Himself with strength. Surely the world is established so that it cannot be moved. Your throne is established from of old; You are from everlasting. "

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vs. 4 – "The Lord on high is mightier than the noise of many waters, than the mighty waves of the sea. "

Psalm 96 - vs. 3-4 – "Declare His glory among the nations, His wonders among all peoples. For the Lord is great and greatly to be praised; He is to be feared above all gods. " vs. 10 – "Say among the nations, 'The Lord reigns; the world also is firmly established, it shall not be moved; He shall judge the peoples righteously. '" vs. 13 – "... For He is coming, for He is coming to judge the earth. He shall judge the world with righteousness, and the peoples with His truth ."

Psalm 97 - vs. 1 – "The Lord reigns; let the earth rejoice; let the multitude of isles be glad! "

Psalm 99 - vs. 1-2 – "The Lord reigns; let the peoples tremble! He dwells between the cherubim; let the earth be moved! The Lord is great in Zion, and He is high above all the peoples. " vs.4 – "The King's strength also loves justice; You have established equity; You have executed justice and righteousness in Jacob ."

God's Creation

The book of Psalms contains some of the most beautiful and powerful words which praise God for His creation.

Psalm 8 - "To the Chief Musician. On the instrument of Gath. A Psalm of David ." vs. 1 – "O Lord, our Lord, how excellent is Your name in all the earth, who have set the glory above the heavens ." vs. 3 – "When I consider Your heavens, the work of Your fingers, The moon and the stars, which You have ordained, "

Psalm 19 - "To the Chief Musician. A Psalm of David ." vs. 1 – "The heavens declare the glory of God; and the firmament shows His handiwork. " vs. 2-4 – The heavenly bodies are said to have a "voice " which speak in a voice which declares the glory of God's creation. vs. 4b-6 – The rising and setting of the sun is described as part of of God.

Psalm 11 - vs. 2 – "The works of the Lord are great, studied by all who have pleasure in them. His work is honorable and glorious, and His righteousness endures

12 forever. He has made his wonderful works to be remembered; the Lord is gracious and full of compassion ."

Psalm 139 - "For the Chief Musician. A Psalm of David " vs. 1-6 – David describes the perfect knowledge (omniscience) of the creator. There is nothing that God does not know. vs. 7-10 – He then describes Gods omnipresence: "Where can I go from Your Spirit? Or where can I flee from Your presence? If I ascend into heaven, You are there; if I make my bed in hell, behold, you are there. If I take the wings of the morning, and dwell in the uttermost parts of the sea, even there Your hand shall lead me, and Your right hand shall hold me. " vs. 14 – "I will praise You, for I am fearfully and wonderfully made; marvelous are Your works, and that my soul knows very well ." vs. 15 – "My frame was not hidden from you, when I was made in secret, and skillfully wrought in the lowest parts of the earth ." vs. 16 – "Your eyes saw my substance, being yet unformed. And Your book they all were written, the days fashioned me, when as yet there were none of them ."

Imprecatory Psalms: Appeals to God for protection and condemnation of enemies .

Many of the psalms of David are of this kind. They are called Imprecatory (to curse or revile) Psalms because within each of the psalms David calls upon God to curse and defeat his enemies. David was a man who was beset by many enemies, and his need for God's help was a constant theme in his prayers.

Psalm 7 - "A meditation of David, while he sang to the Lord concerning the words of Cush, a Benjamite. " vs. 1-2 – "O Lord my God, in You I put my trust; save me from all those who persecute me; and deliver me, lest they tear me like a lion, rendering me in pieces, while there is none to deliver ." vs. 3-8 – David pleads his innocence by calling on God to judge him if he had behaved unrighteously. vs. 9- And then he appeals again to God for help: " Oh, let the wickedness of the wicked come to an end, but establish the just for the righteous God tests the hearts and minds ." vs. 11 – "God is a just judge, and God is angry with the wicked every day ." vs. 12 – "If he does not turn back, He will sharpen His sword; He bends His bow and makes it ready ." vs. 13 – "He also prepares for Himself instruments of death; He makes His arrows into fiery shafts ." vs. 14-16 – God will see to it that the wicked will fall into and suffer destruction in their own traps.

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Psalm 35 - "A Psalm of David ." vs. 1 – "Plead my cause, O Lord, with those who strive with me; fight against those who fight against me ." vs. 2-3 – "Take hold of shield and buckler, and stand up for my help. Also draw out the spear, and stop those who pursue me. Say to my soul, 'I am your salvation. '" vs. 4-6 – David calls on God to defeat all of his enemies who plotted to hurt him. David wished for them to be like chaff in the wind and for their way to be dark and slippery, as an angel of the Lord pursued them.

Psalm 55 - "To the Chief Musician. With stringed instruments. A Contemplation of David " vs. 1-3 – "Give ear to my prayer, O God, and do not hide Yourself from my supplication. Attend to me, and hear me; I am restless in my complaint, and moan noisily, because of the voice of the enemy, because of the oppression of the wicked; for they bring down trouble upon me, and in wrath they hate me ." vs. 4-5 – "My heart is severely pained within me, and the terrors of death have fallen upon me. Fearfulness and trembling have come upon me, and horror has overwhelmed me ." vs. 6-7 – David dreamed of having wings like a dove so that he could fly away and be at rest. His life was a tempestuous storm from which he longed to escape. vs. 9 – "Destroy, O Lord, and divide their tongues, for I have seen violence and strife in the city ...." vs. 12-14 – David bemoaned the fact that his enemy was one whom he considered a close friend and brother. vs. 15 – "Let death seize them; let them go down alive into hell, for wickedness is in their dwellings and among them ."

Other imprecatory psalms: Psalm 58, 59, 64, 69, 79, 109, 137, 139, 140

Questions:

1. What is the melody to which Psalm 45 was to be sung?

2. What did the writer mean in Psalm 45:1 when he said: " My tongue is the pen of a ready writer "?

3. Where in the New Testament is Psalm 45 quoted? What point is it that the New Testament writer is making in the citation?

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4. In what ways is God the " great King over all the earth " (:1-3)?

5. Why is it important to remember that God reigns over the nations? (Psalm 47:7).

6. By what standard will God judge the world? (Psalm 96:13).

7. Where does the Lord dwell? (Psalm 99:1-2). What was the significance of this place to the nation of Israel?

8. What declares the glory of God and what shows His handiwork? Explain. (Psalm 19:1).

9. What is the " voice " with which the heavenly bodies speak of God's creation? (Psalm 19:2-4).

10. How does David describe the perfect knowledge of God? (:1-6).

11. What did David mean when he said: " if I make my bed in hell, behold, you are there "?

12. What is an "imprecatory" psalm?

13. In imprecatory psalms, what is it that David asks God to do to his enemies?

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Lesson 4

Great Themes In The Psalms (3)

Repentance

Repentance is one of the most common themes in David's psalms. He was a man after God's own heart (Acts 13:22), but he was also a man who was capable of terrible sin. However, David truly grieved over his sins. He expressed the depths of his sorrow in the following psalms.

Psalm 6 - "To the Chief Musician. With stringed instruments. On an eight- stringed harp. A psalm of David ." (vs. 1) – "O Lord, do not rebuke me in Your anger, nor chasten me in Your hot displeasure ." (vs. 2) – "Have mercy on me, O Lord, for I am weak; O Lord, heal me, for my bones are troubled ." (vs. 3) – "My soul also is greatly troubled; but You, O Lord. How long? " (vs. 4) – "Return, O Lord, deliver me! Oh, save me for Your mercies' sake! " (vs. 6-7) – "I am weary with my groaning; All night I make my bed swim; I drench my couch with my tears. My eye wastes away because of grief; It grows old because of all my enemies ."

Psalm 38 - "A Psalm of David. To bring to remembrance ." (vs. 1-3) – "O Lord, do not rebuke me in Your wrath, Nor chasten me in Your hot displeasure! For Your arrows pierce me deeply, And Your hand presses me down. There is no soundness in my flesh Because of Your anger, Nor any health in my bones Because of my sin ." (vs. 4) – "For my iniquities have gone over my head; like a heavy burden they are too heavy for me ." (vs. 5) – "My wounds are foul and festering because of my foolishness ." (vs. 6-8) – David describes how he suffered and how deeply he mourned because of his sins. (vs. 9-10) – David longs for forgiveness and the restoration of his life before his sins. The light of his eyes had (vs. 12) – David's enemies were emboldened against him because of his sins and because he had abandoned God. (vs. 17) – "For I am ready to fall, and my sorrow is continually before me. For I will declare my iniquity; I will be in anguish over my sin ." (vs. 21-22) – "Do not forsake me, O Lord; O my God, be not far from me! Make haste to help me, O Lord, my salvation! "

Psalm 51 - "To the Chief Musician. A Psalm of David when Nathan the prophet went to him, after he had gone in to Bathsheba ."

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(vs. 1-2) – "Have mercy upon me, O God, According to Your loving kindness; According to the multitude of Your tender mercies, Blot out my transgressions. Wash me thoroughly from my iniquity, And cleanse me from my sin. " (vs. 3-4) – "For I acknowledge my transgressions, And my sin is always before me. Against You, You only, have I sinned, And done this evil in Your sight-That You may be found just when You speak, And blameless when You judge. " (vs. 7) – "Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow ." (vs. 9) – "Hide Your face from my sins, and blot out all my iniquities ." (vs. 10) – "Create in me a clean heart, O God, and renew a steadfast spirit within me ." (vs. 12) – "Restore to me the joy of Your salvation, and uphold me by Your generous Spirit. " (vs. 14) – "Deliver me from the guilt of bloodshed, O God, the God of my salvation, and my tongue shall sing aloud of Your righteousness. "

Worship

In the psalms, there are some that are general calls to worship God. Then, as in the next section, there are psalms which specifically call upon men to praise God and give Him thanks.

Psalm 95 – (vs. 1-2) – "O come, let us sing to the Lord! Let us shout joyfully to the Rock of our salvation. Let us come before His presence with thanksgiving; let us shout joyfully to Him with psalms ." (vs. 3) – "For the Lord is the great God, and the great King above all gods ." (vs. 4-5) – A meditation upon the creative power of God as reason why worship is required. (vs. 6) – "Oh come, let us worship and bow down; let us kneel before the Lord our Maker ." (vs. 7) – "For He is our God, and we are the people of His pasture, and the sheep of His hand. ..."

Praise and Thanksgiving

Psalm 100 - "A Psalm of thanksgiving ." (vs. 1) – "Make a joyful shout to the Lord, all you lands! " (vs. 2) – "Serve the Lord with gladness; come before His presence with singing ." (vs. 3-4) – "Know that the Lord, He is God; It is He who has made us, and not we ourselves; We are His people and the sheep of His pasture. Enter into

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His gates with thanksgiving, And into His courts with praise. Be thankful to Him, and bless His name. " (vs. 5) – "For the Lord is good; His mercy is everlasting, and His truth endures to all generations ."

Psalm 106 - (vs. 1-2) – "Praise the Lord! Oh, give thanks to the Lord, for He is good! For His mercy endures forever. Who can utter the mighty acts of the Lord? Who can declare all His praise? " (vs. 3-47) – A recitation of Israel's history of rebellion in spite of God's constant blessings and care for the nation. (vs. 48) – "Blessed be the Lord God of Israel from everlasting to everlasting! And let all the people say, '!' Praise the Lord! "

Psalm 150 - (vs. 1-6) – "Praise the Lord! Praise God in His sanctuary; Praise Him in His mighty firmament! Praise Him for His mighty acts; Praise Him according to His excellent greatness! Praise Him with the sound of the trumpet; Praise Him with the lute and harp! Praise Him with the timbrel and dance; Praise Him with stringed instruments and flutes! Praise Him with loud cymbals; Praise Him with clashing cymbals! Let everything that has breath praise the Lord. Praise the Lord! "

The Law of God

I include in this section only one psalm, the 119th. There is no greater discussion in the Bible of the greatness of the Law of God. This psalm is divided by the inspired writer into sections, each headed by a letter of the Hebrew alphabet.

Psalm 119 - (vs. 1) – Aleph. "Blessed are the undefiled in the way, who walk in the law of the Lord. " (vs. 2) – "Blessed are those who seek Him with the whole heart. " (vs. 4) – "You have commanded us to keep Your precepts diligently ." (vs. 5-6) – "Oh, that my ways were directed to keep Your statutes. Then I would not be ashamed, when I look into all your commandments ." (vs. 9) – Beth. "How can a young man cleanse his way? By taking heed according to Your word ." (vs. 10) – "With my whole heart I have sought You; oh, let me not wander from Your commandments ." (vs. 11) – "Your word I have hidden in my heart, That I might not sin against You! ” (vs. 15-16) – "I will meditate on Your precepts, and contemplate Your ways. I will delight myself in Your statutes; I will not forget Your word ."

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(vs. 25) – Daleth. "My soul clings to the dust; revive me according to Your word. " (vs. 27) – "Make me understand the way of Your precepts; So shall I meditate on Your wondrous works. " (vs. 28) – "My soul melts from heaviness; strengthen me according to Your word ."

Questions:

1. What instrument is cited in the title of ?

2. In that psalm, what did David say that troubled him?

3. What did David mean when he said that he made his bed swim all night?

4. In the 38th Psalm, what did David say was his heavy burden which was too heavy for him to bear?

5. What emboldened David's enemies against him?

6. What was the occasion of David writing the 51st Psalm?

7. Explain how thoroughly David expressed his sins.

8. With what did he ask God to purge him?

9. Why did David want God o create in Him a new heart?

10. What was the main reason given in Psalm 95 why God was worthy of man's worship?

11. Which psalm gives a lengthy review of Israel's history? What was the point of the historical review?

12. What musical instruments are mentioned in the 150th Psalm?

13. What impact does have on music in our worship? Explain.

14. What is the main theme of Psalm 119?

15. What is a unique characteristic of Psalm 119?

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Lesson 5

Blessed Is The Man (Psalm 1:1-6)

The first Psalm is a contrast of the righteous man and the ungodly man, and the path that they both choose, based upon the information they seek. One seeks the bad advice of wicked men, and the other seeks the counsel of God. The first half of the psalm describes the righteous man.

(vs. 1) – In the first verse, David uses three key words to describe where blessings cannot be found. These three words tell us that the blessings of God depend upon where we position ourselves. We have the choice of where we are going to walk , where we will stand , and where we will sit . If we occupy in any way the position of sinful men, we will suffer the consequences. In a very real sense, our salvation is in our own hands, not that we are judges, but because we can chose between one of two paths. God has told us where to go and what to do; it is up to us to follow Him. I am reminded of the children's song which reminds us to " Be careful little feet, where you go! " Each of the words, walk, stand, and sit, indicate that there is a process of increasing acceptance of bad counsel that leads to our destruction: we seek bad advice, we embrace the course of bad counsel, and then we cannot be turned from our destructive path. "Blessed is the man who walks not in the counsel of the ungodly,..." Everyone wants to be content; that is why we seek counsel, but contentedness cannot be found by following the advice of the ungodly. Ungodly men make utter ruin of their lives, and they are completely unqualified to give any useful advice to others. But, the problem is more than that, the ungodly want other people to suffer misery with them. There is a perverse joy that the wicked find in pointing others to their own destruction. Solomon said that a wise man will not walk in the path of the wicked (Proverbs 4:14). Here the choice is given to all of us which way we will walk. Picture a man seeking counsel, and his adviser pointing him in the direction he should go. The advice seeker turns his face that direction and chooses the path indicated, and forward he walks toward it. Unfortunately, if he has heeded the counsel of the ungodly, his life will end in misery. They only hope you and I have to be blessed is to refuse to even consider the counsel of the ungodly. "Nor stands in the path of sinners,..." The unfortunate victim of the ungodly man's advice, reaches the path and stands there. He has determined the course he will take, and he commits himself to it. He takes his stand on his advised and chosen course. Sadly, it is the path of sinners. There will be no blessings for the man that stands in the path of sinners, for he will suffer the same fate as they (see: Proverbs 1:10-16).

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Those who wish to be blessed by God cannot commit themselves to a course of sin. Instead, we must determine to stand in the path of righteousness, and commit ourselves to it. Job made a covenant with his eyes, not to look upon a young woman (Job 1:1). He knew that to do otherwise would destroy him. Joshua boldly declared where he would take his stand: " As for me and my house, we will serve the Lord! " (Joshua 24:15). "Nor sits in the seat of the scornful;... " A sitting man is difficult to move. A scornful sitting man is even more obstinate. Even though his chosen path will lead to his eventual destruction, he will refuse to budge like a stubborn mule who sits and cannot be forced to move. The Hebrew writer said that an apostate is this way. He crucifies the Son of God afresh, by his daily rejection of God, and as long as this continues he cannot be renewed (Hebrews 6:4-6). Only the man who is willing and able to admit his fault and change his course from sin to righteousness will be blessed by God. What theme in the Bible is more common than that of repentance? (vs. 2) – "But his delight is in the law of the Lord, and in His law he meditates day and night. " Do you want to avoid falling victim to the counsel of the ungodly? Then, delight yourself in the law of God. Not only that, meditate on it day and night. It seems so sensible! People tend to want to do whatever it is that they think about all of the time. I have never known a fisherman who wouldn't fish every day if he could. He thinks about it all the time, he reads magazines about fishing, and he shops in places that sell fishing tackle. Of course he is going to fish the first chance he has! Doesn't it make sense that you and I will follow a path of righteousness if we fill our minds with the word of God? Doesn't make even more sense that we will walk righteously if we meditate on God's law day and night? David surely thought so, because he asked God to create in Him a new heart (Psalm 51:10), and he said that he hid God's word in his heart that he might not sin against Him (Psalm 119:11). He was confident that he would walk in the path of righteousness, because he delighted in God's law (Psalm 119:35). (vs. 3) – "He shall be like a tree planted by the rivers of water, that brings forth its fruit in its season, whose leaf also shall not wither; and whatever he does shall prosper ." The imagery of this verse is very plain. Imagine planting a fruit tree in an arid desert. Nothing is going to happen. No fruit will grow on the tree, and it will shrivel and die. On the other hand, a tree planted on the banks of a river will have an abundance of water and sunshine, and it will produce plenty of fruit. The man who delights in the law of the Lord is like such a fruit tree. David says that "whatever he does shall prosper." We are meant to understand that should we reject the law of the Lord for the counsel of sinners, then nothing that we do will prosper. (vs. 4) – "The ungodly are not so, but are like the chaff which the wind drives away ." If the righteous man, who because of his choice to follow the law of God, is compared to a thriving fruit tree, David's metaphor for the ungodly is perfect. The ungodly, because of their rejection of God's law for the pathway of sin, are like chaff. Chaff is the dry, brittle, and lifeless husks of the wheat plant. After harvest, the kernels of grain are separated from the chaff, and

21 the chaff is blown away in the wind. The chaff is worthless even for food for cattle. This is one of the most commonly used figures of speech used to describe the wicked when they reject God. Job said of the wicked: " How often is the lamp of the wicked put out? How often does their destruction come upon them, the sorrows God distributes in His anger? They are like straw before the wind, and like chaff that a storm carries away " (Job 21:17-18). He said that this was the reason why " the counsel of the wicked is far from me " (vs. 16). Hosea described the fate of the nation of Israel as if they were chaff in the wind of God's judgment, because of idolatry: "... they shall be like the morning cloud, and like the early dew that passes away, like chaff blown off from a threshing floor and like smoke from a chimney " (Hosea 13:3). (vs. 5) – "Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous ." David declares the ultimate fate of the man who follows the counsel of the ungodly. The judgment will come, and he will stand before the judgment seat of God, but he will not stand justified in God's sight. He will fall to condemnation. Understand the irony of this. The wicked gives his counsel to the seeker of instruction, and he points him toward the pathway of sin, promising great blessings. The seeker walks, stands, and sits where the wicked tells him to, and rather than being blessed, he is condemned. You and I need to hear the wisdom of David. There is no blessing to be found separate from the law of the Lord. There is only eternal loss. (vs. 6) – "For the Lord knows the way of the righteous, but the way of the ungodly shall perish. " David's final word in this psalm is an exclamation point at the end of the whole discussion. He reiterates in an eloquent and short statement what he has previously said in five verses. There is only one way that one can walk and be saved by God, it is the way of righteousness as taught in the word of the Lord. Any other path will lead to death. Paul had this to say on the subject: " Nevertheless the solid foundation of God stands, having this seal: 'The Lord knows those who are His,' and, 'Let everyone who names the name of Christ depart from iniquity'. " (2 Timothy 2:19).

Questions:

1. What are the two men who are contrasted in the first psalm?

2. What does the word "blessed" mean?

3. What three words are key to verse one?

4. What do these three words say suggest about our salvation?

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5. How does each word indicate an increasing commitment to a sinful course?

6. What does the word counsel mean?

7. What makes an ungodly man unqualified to give counsel?

8. What does it mean to sit in the seat of the scornful?

9. What is the pursuit that guarantees that a man will be blessed by the Lord?

10. What metaphors are used to describe the ungodly and the righteous?

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Lesson 6

You Are My Son, Today I Have Begotten You (Psalm 2:1-12)

The second Psalm is a Messianic psalm. It is cited more than once in the New Testament in application to Jesus (see: Acts 4:25-26; 13:33; Hebrews 1:5; 5:5). This Psalm describes the rebellion of the nations, leaders of the people, and kings against the Messiah. In spite of their raging, the Messiah will triumph and judge them all. (vs. 1) – "Why do the nations rage, and the people plot a vain thing? " While the common people followed the Lord and believed in His power and His preaching, when taken as a whole, the reaction of the world to Jesus was one of raging. The nation of Israel raged against Jesus, because the Jewish leaders raged, and prompted their people to rage. The scribes and Pharisees tried to get the Romans to rage against Jesus, and while they couldn't convince Pilate of His guilt, they succeeded in getting Pilate to condemn Him. Throughout his preaching ministry, the scribes and Pharisees taunted the Lord with questions meant to destroy Him, and they stirred up the people, as much as they could, against Christ. At the end of His life, Jesus was not rescued from crucifixion by a horde of angry supporters, but the people who He came to save cried out for his murder. We should note that the last phrase in verse one is: " the people plot a vain thing ." The anger and hatred of those who howled for the Lord's crucifixion was empty and vain. Oh, they got their way, alright, and Jesus was crucified, but their efforts were ultimately pointless. Jesus Christ was raised from the dead. When God raised Jesus from the dead, Jesus ascended into heaven and sat down at the right hand of God (Acts 2:33). The peoples of the world may have rejected Jesus, but He was raised to be King of kings, and Lord of lords (Revelation 17:14; 19:16). The plotting of the Jews and the Romans was vain in another way. These wicked men may have rejected the authority of Christ, but they would be judged by Him, nevertheless (2 Corinthians 5:10; Acts 17:31). (vs. 2-3) – "The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against His anointed, saying,... " The opposition of the people against Jesus was stirred up by the Jewish leaders, as well as by the kings and rulers of the earth. The scribes and Pharisees noted, very early in Jesus' ministry, how popular He had become among the people. They wasted no time in trying to interrupt the Lord's appeal among the people. As Jesus traveled back and forth between Galilee and Judea, the Pharisees and teachers of the law came out of every town of Galilee, Judea, and Jerusalem

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(Luke 5:17). It wasn't long until these men were sufficiently alarmed that they began to plot Jesus' death. Of course, the Jewish leaders needed the Roman rulers to do their dirty work, and so Pontius Pilate and Herod were brought into the plot. The Jewish leaders, led by Caiaphas, challenged Jesus and tried Him (John 18:1-27). When they realized that they could not prevail, they brought Jesus to the Praetorium to be judged by Pontius Pilate (vs. 29ff). Pilate found no fault in Jesus (vs. 38), and according to custom offered to set Jesus free, but the Jews demanded that Barabbas, a known criminal, be released and Jesus condemned (vs. 39-40). It is ironic that the very men, who claimed to love God, would actually be so violently opposed to Him. By opposing the Lord's anointed, Jesus, this is exactly the predicament in which they found themselves. Worse, they were willing to make an unholy alliance with the wicked Romans in order to get what they wanted. While they set themselves before the people as spiritual leaders who pointed the way to God, they were, by their hateful actions, in complete opposition to God! (vs. 3) – "let us break their bonds in pieces and cast away their cords from us. " The scribes and Pharisees did not submit themselves to the authority of Jesus Christ. They rejected the concept that God had committed to Jesus all authority in heaven and on earth (Matthew 28:18). As far as they were concerned, they were the final authority in all matters pertaining to the law of God. Of course, the Romans did not recognize Jehovah nor serve Him. Pilate did not consider Jesus to be a threat to Rome, and neither did he believe Jesus was His Lord. (vs. 4-5) – "He who sits in the heavens shall laugh; the Lord shall hold them in derision.... " The Jews might reject the Christ, and reject God in the process, and the Romans can continue in their practice of idolatry, but the One Ruler of heaven and earth still rules upon His throne. While the wicked rulers of men rage like a foaming sea against the Lord Christ, God, who has all power, sits calmly on His throne of judgment, keeping record of the actions of them all. All of those who reject the authority of the Christ will someday stand before Him and give an answer for the things done in the body, whether good or bad (2 Corinthians 5:10). Someday, the words of John will be fulfilled, and all nations will stand before the great white throne of judgment, and their works will be judged against the word of God, and their fate will be decided by Him who stands upon the throne (Revelation 20:11-12). (vs. 6) – "Yet I have set My King on My holy hill of Zion ." On the day of Pentecost, the law went forth from Jerusalem, which is Mt. Zion. This was a fulfillment of the ancient prophets. Isaiah foretold how that the mountain of the Lord's house would be established on the top of the hills and all nations would flow to it. The law would go forth from Zion, and the Messiah would judge between many nations (Isaiah 2:1-4). The enemies of God and Christ may have raged and fought against Him, but in the end, God's plan prevailed, and He established His Son over His kingdom just like He promised all along. Daniel foretold that the kingdom of Christ would " never be destroyed" and it would "break in pieces and consume all these kingdoms, and it shall stand forever "

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(Daniel 2:44). Jesus was preached as King from Sinai on the day of Pentecost (Acts 2:33). (vs. 7) – "I will declare the decree: The Lord has said to Me, You are My Son, today I have begotten You. " This is a pivotal verse in the Psalm. It is quoted by the Hebrew writer (Hebrews 1:5; 5:5), and it is quoted by Paul in Acts 13:33. The word begotten refers to the birth of someone. Jesus is the " only begotten Son of God " (John 3:16). However, based upon the usage of this psalm by Paul, we must understand the psalmist to have referred to Jesus resurrection. The resurrection of Jesus is the context of the sermon in Acts 13:30-37). This also fits the context of the second Psalm the best. That Jesus was born in the flesh was momentous and important, but that He was raised from the dead was the key and pivotal event in all of human history. Since the psalmist pointed to the rule of Christ on the throne, and of his judgment the nations who raged against Him, we must note that Paul also tied the judgment to the resurrection of Christ (Acts 17:31). (vs. 8-12) – The nations were given to the Christ as His possession, and the kings of the earth are counseled to serve Him with fear and trembling . All of the nations are the possession of Jesus Christ (vs. 8). Daniel told Nebuchadnezzar that the Roman Empire would be crushed (Daniel 2:44), but every other nation and their leaders will bow ultimately to the Lord Jesus Christ. Daniel also foretold that the Son of Man would be given " dominion, glory, and a kingdom, that all peoples, nations, and languages should serve Him. His dominion is an everlasting dominion, which shall not pass away, and His kingdom the one which shall not be destroyed " (Daniel 7:14). The Messiah would rule and judge men with a rod of iron (vs. 9). When Jesus is portrayed in the , it is not surprising that He is pictured as a judge that rules with a rod of iron (Revelation 2:27; 12:5). Elsewhere in Revelation, John portrays Jesus as a conquering King who rules the people with a sharp sword that proceeds from His mouth (Revelation 1:16; 2:16; 19:15, 21). The sword and rod is nothing less than the word of God. This will be the standard by which all men are judged. In the judgment scene pictured in Revelation 20, the book of life is the record of those who will be saved, but men will be judged according to their works by the "books" that will be opened (Revelation 20:12). These books are the word of God. The knowledge that Jesus Christ will judge all men and kings should prompt kings and judges to be wise and to "serve the Lord with fear, and rejoice with trembling (Psalm 2:10-11). Now is the time to " kiss the Son, lest He be angry, and you perish in the way, when His wrath is kindled " (vs. 12). Blessed are those who put their trust in Him (vs. 12b).

Questions:

1. How do we know that the second Psalm is a Messianic Psalm?

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2. How many times is the psalm quoted in the New Testament?

3. When cited by Paul, what was Paul preaching, and how did he apply the Psalm?

4. What rulers and kings of the earth plotted together against Jesus?

5. Why was their plotting a vain thing?

6. In what way did the nations rage?

7. What did the psalmist mean when he spoke of the nations breaking God's bonds?

8. Why would Lord laugh and hold them in derision?

9. When was Jesus established as king upon Mount Zion?

10. What is the rod of iron with which the Messiah would rule the world? Where else in scripture is this rod described?

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Lesson 7

Five Psalms of David During Absalom's Insurrection (Chapters 3-7)

In our study today, we are going to take a quick look at five psalms, numbers three through seven. These psalms were written by David. The first psalm in the series was written during the insurrection of Absalom, but the general theme seems to continue throughout the whole series. These are prayers for God's protection from implacable enemies. They show David's incredible courage, trust in God, as well as his many fears.

Psalm 3 – "A Psalm of David when he fled from Absalom his son."

The third psalm was written during one of the worst times in David's life. He had spent much of his youth running for his life, because Saul was determined to kill him. After Saul's death, David ruled as king, and the threat to his life was gone, but he had no peace. There were Philistines to fight, boundaries to expand, and a kingdom to rule, but David's problems were of a more intimate nature. His own son conspired against Him, and tried to unseat David from his throne. The history of this dark time is recorded in 2 Samuel chapters 15-18. (vs. 1-2) – "Lord, how they have increased who trouble me! Many are they who rise up against me. Many are they who say of me, 'there is no help for him in God.' " Surely, David expected to have to fight the nations who threatened his kingdom, but he never expected to have to fight his own son. You can sense in David's words a deep sense of grief and despair. David's family troubles were many. Amnon his son raped David's daughter (2 Samuel 13:1-22), then Abasalom killed his brother in retribution (2 Samuel 13:23-33), and fled from David in fear for his life (vs. 34-39). Eventually, David allowed Absalom to return to Jerusalem, but forbade him to enter the palace (chapter 14). Absalom returned David's forgiveness by raising an insurrection against him. Surely, David knew from experience that the greatest pain comes from those in your family who make themselves your enemy. (vs. 4-8) – But, David was not without hope. He knew that God would save him, and he cried to the Lord with his voice, knowing that God would hear him (vs. 4). In spite of the evil that his son plotted against him, and the many people Absalom had turned against him, David slept soundly, because the Lord sustained him (vs. 5). He was not afraid, even if ten thousand people set themselves against him (vs. 6). He knew that salvation belonged to the Lord, and God would save him (vs. 7-8).

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Psalm 4 – "To the Chief Musician. With stringed instruments. A Psalm of David."

This psalm is an exhortation for men to turn to God for relief, as David did. It may have been written during the same time as the previous psalm or in similar circumstances of persecution by his enemies. David's opening line is a request for God to hear his humble prayer (vs. 1). David never suffered from any doubt that God would hear him. Then, David exhorts the ungodly to follow his example and turn to God rather than to worthlessness and falsehood (vs. 2-3). He urged them to not let their anger become sin, but to calmly meditate upon God, trust in Him, and offer sacrifices to Him (vs. 4-5). David chastens those who would look for satisfaction anywhere other than in God (vs. 6). He states emphatically that God alone can offer the heart gladness and allow one to sleep in peace (vs. 7-8).

Psalm 5 – "To the Chief Musician. With flutes. A Psalm of David."

Here is another psalm in which David shows his reliance upon prayer. In the course of this beautiful psalm David tells us how one ought to pray to God. This psalm can be read as an example of what elements should be present in our prayers. In the psalm, there is also a continuation of the theme of the previous psalms. David put his trust in God and in prayer, and he knew that God would protect him from his enemies. (vs. 1-2) – Prayer should be addressed humbly and reverently to God . (vs. 3) – Prayer should be constant . David said he would pray to God starting in the early morning. (vs. 4) – Prayer should be righteous . David knew that God took no pleasure in wickedness. David prayed in righteousness, and he knew that God would punish his wicked enemies. (vs. 5) – Prayer should be pure . The boastful and wicked will not stand in God's sight. David was not boastful and wicked, and he was comforted that those enemies of his who were boastful and wicked would not stand in God's sight. (vs. 6) – Prayer should be truthful . God hates deceit, and He will destroy those who speak falsehood. David's enemies, even his son Absalom sought to gain advantage of him through lies. They would not stand in God's sight. (vs. 7) – Prayer should be reverent . David vowed that he would enter God's house fearfully. (vs. 8) – Prayer should be submissive . David submitted himself to the leading of the Lord. He knew that was the only way he could vanquish his enemies. (vs. 9-10) – David describes the wickedness of his enemies and he asks God to pronounce them guilty. (vs. 11-12) – Prayer should be confident . David describes the joy of all who confidently trust in the Lord. They will shout for joy, because God would defend them. David knew this fact better than any man alive.

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Psalm 6 – "To the Chief Musician. With stringed instruments. On an eight- stringed harp. A Psalm of David ."

Now we read a psalm that expresses the sorrow of a persecuted man. David's psalms tended to be stoic, confident statements of his knowledge that God would protect him. However, David was a mere man, and like all men, he was afraid of his enemies. There are some psalms, like this one, in which David let loose the fears and the grief that gripped his heart. We can see his weakness, and see ours as well. But, through it all, David knew that God would help him, and that his enemies would be defeated. The words that David used to describe his grief are familiar to all of us. He plead weakly for God to have mercy on him (vs. 1-2), and he asked for God to heal him, as if he were a man whose bones had all been broken (vs. 2b). David was describing the depths of his despair and his broken spirit rather than a broken body. His soul was greatly troubled (vs. 3), and he prayed for God to deliver him (vs. 4). He feared that death was coming soon, and if he died he could no longer praise God (vs. 5). His agony was so intense that he filled his bed with tears, and his eyes grew old with crying (vs. 6-7). But, David was never without hope, and he stopped trusting in the Lord. He always returned to this theme. No matter how despondent, David knew that God was with him and would hear his voice and vindicate him (vs. 8-10).

Psalm 7 – "A Meditation of David, which he sang to the Lord concerning the words of Cush, a Benjamite."

Another psalm in which David expressed his confidence in the Lord. The event involving Cush, a Benjamite are part of David's troubles involving Absalom (see: 2 Samuel 16:1-23). David calls upon God to judge between him and his enemies and punish the wicked one and vindicate the righteous one. David believed that he was as helpless in the face of his enemies as before a lion (vs. 1-2). He acknowledges that if he had done any evil, then he deserved punishment (vs. 3-5). God would judge the matter righteously (vs. 6-8). The just man would stand, whether himself or his enemy, because God judges the hearts and minds of men (vs. 9-10). God is a just judge who will punish the wicked like a swordsman or an archer (vs. 11-13). The wicked will be punished because by their evil deeds they bring judgment upon themselves (vs. 14-16). David called upon God to judge him and to judge his enemies, and he knew that in the end it would be he himself who would remain standing to praise God (vs. 17).

Questions:

1. Who was Absalom?

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2. What notable thing did Absalom do before he raised a rebellion against David?

3. In all of the five psalms of our study today, what is David's view of his relationship with God?

4. Name some of the things that David said which expressed his confidence in God?

5. What words did David use to express his deep fears and grief?

6. What will God do to those who speak falsehoods?

7. Did David fear that he would die at the hands of his enemies?

8. What could he not do if he died?

9. What did David ask God to do to him if he was guilty of wronging anyone?

10. Who would cause the wrath of God to descend upon David's wicked enemies?

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Lesson 8

What Is Man That You Are Mindful Of Him? (Psalm 8:1-9)

The eighth psalm shows us the majesty of God and the insignificance of man, but it also shows us the high estimation that God places upon man. While man is nothing in comparison to the creator, it is not insignificant that the Creator takes notice of man and has exalted him above all of the rest of creation. The psalm is also a Messianic psalm, for it is cited by the writer of the book of Hebrews and is applied to Jesus Christ. More about this at the end of the lesson. The Many Names of God

(vs. 1) – "O Lord, our Lord, how – God of power and strength excellent is Your name in all the earth, who (Genesis 1:1). There are numerous forms have set Your glory above the heavens ." This of Elohim: • Elohay Kedem – God of the beautiful psalm opens with a statement of the beginning (Deuteronomy 33:27). majesty of God. It opens with the words: " O • Elohay Mishpat – God of justice Lord ," which is the Hebrew word for Jehovah (Isaiah 30:18). • meaning "self existent one." Then there is " our Elohay - God of forgiveness: (Nehemiah 9:17). Lord " which is the Hebrew word adonai , which • Elohay Mikarov - God who is means "sovereign, master, controller." The Near: (Jeremiah 23:23). beauty of this verse is that it properly elevates • Elohay Mauzi - God Of My Strength: (Psalm 43:2). the name of God where it belongs. God is great, • Elohay Tehilati - God Of My He is majestic, and any language that we use Praise: (Psalm 109:1). ought to demonstrate reverence and awe for • Elohay Yishi - God Of My Salvation: (:47, 25:5). Him. • Elohim Kedoshim - Holy God: (vs. 2) – "Out of the mouths of babes (Leviticus 19:2, Joshua 24:19). and nursing infants You have ordained • Elohim Chaiyim - Living God: strength, because of Your enemies, that You (Jeremiah 10:10). • Elohay Elohim - God Of Gods: may silence the enemy and the avenger ." (Deuteronomy 10:17). The word of God tells us that nature declares the El Shadi – God almighty (Job 5:17). glory of God, and the heavens show His El Elyon – God most high (Deuteronomy 26:19). handiwork (Psalm 19:1). But, even the simplest Zeba Ot – God of hosts (Isaiah 13:4). of God's creation testifies of His greatness. David pointed to the little children and said that babes and nursing infants speak of God's greatness. This cannot be literal, because no newborn baby can speak, but it is true that children know and speak of the greatness of God. Jesus said: "... I thank You, Father, Lord of heaven and earth, that You have hidden these things from the wise and prudent and have revealed them to babes " (Matthew 11:25). Jesus even cited this psalm when children (rather than the chief priests and scribes) cried out in the temple saying: " Hosanna to the Son of David! " (Matthew 21:15-16). (vs. 3) – "When I consider Your heavens, the work of Your fingers, the moon, and the stars, which You have ordained." All of these things were

32 all the evidence that the Psalmist needed to believe in the greatness of God. It is impossible for an honest person to sit quietly and think about the natural creation around him and not see the hand of God in it. The design of God's creation speaks so loudly that " His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse, " (Romans 1:20). (vs. 4) – "What is man that You are mindful of him, and the son of man that You visit him?" In comparison to God, man is less than nothing. That was David's assessment. God is the creator and sustainer of the universe. He merely spoke and every atom, every molecule, every mountain, every tree, every bird, and any other creature suddenly existed. All of the living things that God created were made fully grown and capable of reproducing after their kind. In spite of this, God gets little respect. Thousands of churches claim to worship Him, but few pay Him the respect and reverence that He deserves. On the other hand, puny men, who have no power to create anything, are exalted to the status of heroes. Documentaries and movies are made about men who score touchdowns, while God is explained away as a myth. David acknowledges this as improper. He wonders aloud why God takes any notice of man. Not only does God acknowledge man, but He made man the pinnacle of his creation. (vs. 5) – Man was made a little lower than the angels, and was crowned with glory and honor . Angels, heavenly beings, have one main purpose in the Bible – they are messengers of God to man (Hebrews 2:2). They are ministering spirits " sent forth to minister for those who will inherit salvation ." (vs. 6-8) – God gave man dominion over all of the works of His hands, and put all things under His feet. This fact was established before man was ever created: " Then God said, 'Let Us make man in Our image, according to Our likeness; let them have dominion over the fish of the sea, over the birds of the air, and over the cattle, over all the earth and over every creeping thing that creeps on the earth'. " (Genesis 1:26). After God created Adam and Eve, God blessed them and told them to be fruitful and multiply and fill the earth and subdue it (vs. 28). When Adam and Eve were banished from the garden of Eden, Adam was commanded to earn his bread from the sweat of his face (Genesis 3:19). His descendants would domesticate animals and use them for food, clothing, and shelter (Genesis 9:3). A side note here: Animal rights advocates are on the wrong side of the fence. God did not create man to serve animals, but animals were created for man to use as his needs dictate. Those who would appeal to "Christian charity" as the reason why they block the building of a highway or a residential neighborhood that it would threaten the local spotted owl population, have no scripture to back them up. (vs. 9) – "O Lord, our Lord, how excellent is Your name in all the earth! " David returns to the majestic words with which he opened this psalm. This is a good example of Hebrew poetry. It does not rhyme, but the first and last verses echo one another, like refrains in a song.

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The Messianic application . This psalm, while speaking of God's regard for lowly man, is also a prophecy about Jesus Christ. The text foretold that someday the Son of God would humble Himself in order live in the realm of men. The Hebrew writer spoke at length about the greatness of Jesus over every other messengers. He was greater than (Hebrews 2:15-16), and greater than Moses (Hebrews 3:1-6), and the Hebrew quoted this psalm to say that Jesus was greater than angels (Hebrews 2:5-9). While it is true that Adam and his descendants were made a little lower than angels, and were given dominion over all of creation, Jesus Christ is greater than the angels as much as He is greater than all of creation, including mankind. At no time in all of history has Jesus Christ been inferior to angels. However, when He came and lived as a man, He was made a "little lower than angels" for those brief thirty years of His earthly sojourn. He submitted Himself to the will of the Father, and humbled Himself in order to live among men as a man, a servant (Philippians 2:5-8). Truly, Jesus has dominion over all of creation, and His time on earth did not change His status as the Son of God. All of Creation was made by Him (John 1:3; Colossians 1:13), and He rules over it. Man will someday stand before Him in judgment (Acts 17:31). As men in ancient times were required to heed the word of angels, we are all the more to heed the words of Christ and His authority (Hebrews 2:2-3).

Questions:

1. What does the phrase "chief musician" mean at the beginning of many of the psalms?

2. Who wrote this psalm?

3. How bearing, if any, does the "instrument of Gath" in verse one, have on our worship today? Explain.

4. What are the two Hebrew words that are used in verse one for "Lord" and what do they mean?

5. Which Hebrew word describing God means "God Almighty"?

6. Which Hebrew word has many variations, each meaning something distinct about God?

7. Where in the Bible did "babes and nursing infants" praise God?

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8. How are the fingers of God seen in the moon and stars?

9. Why did David ask: "What is man that You are mindful of Him?" What was David trying to say?

10. When was the dominion of man over all of creation first declared?

11. Who does the Bible justify – the hunter or the one who forbids all hunting? Why?

12. Which writer of the New Testament quotes this psalm and applies it to Jesus?

13. How can a psalm about the care of God for mere men have any application to Jesus Christ?

14. In what way was Jesus made a little lower than the angels?

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Lesson 9

Meditations On The Righteous Judgment of God (Psalms 9-14)

Among the many things that the Psalmist describes is the righteousness of God and of His judgment. David writes about this theme many times. He was a man persecuted, and much of his comfort came from his knowledge that while men may pursue sin and evil, God was on His throne and would vindicate him. The grouping of psalms in our study today describes God as the righteous judge and savior of men. In each of the psalms the wicked are shown to have a complete disregard for the Lord and for righteousness. The pure and the upright are victims of evil men, but God is their savior, and He is the judge of those who persecute them.

Psalm 9 – "To the Chief Musician. To the tune of 'Death of the Son.' A Psalm of David."

Most of the psalms of David begin and end with words of praise, like this one does: " I will praise You, O Lord, with my whole heart; I will tell of all Your marvelous works. I will be glad and rejoice in You; I will sing praise to Your name, O Most High " (vs. 1-2). He expressed confidence that God would always be with Him, and that his enemies would fall, because God had always affirmed the rightness of David's cause, when God judged the nations and destroyed them (vs. 4-5). Wicked nations would always fall, because God will judge the world in righteousness (vs. 6-9). God would always be a refuge for the oppressed in times of trouble (vs. 9), and He would always avenge the humble (vs. 12). The needy will not be forgotten, and the expectation of the poor will not perish (vs. 18). This knowledge sustained David in the bleakest of hours, and it wills sustain all of those who trust in the Lord.

Psalm 10 –

Psalm Ten is similar to Psalm Seventy-Three . In both of these psalms, the writer describes the prosperity of the wicked in spite of their godless conduct. David asks the Lord why He stands afar off while the wicked persecutes the poor (vs. 1-2). In the course of the psalm, David lists the many transgressions of the wicked against the poor. The wicked ignore the righteous judgments of god (vs. 5). His mouth is full of cursing and deceit and oppression (vs. 7). He lurks and plots the murder of innocents and the destruction of the helpless (vs. 8-9). He commits all of his cruelty believing that God sees nothing (vs. 11).

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However, in another parallel to Psalm seventy-three, David states his confidence that God sees everything that the wicked do. David begs God to avenge the helpless and break the arms of the wicked (vs. 12-18).

Psalm 11 – "To the Chief Musician. A Psalm of David ."

Psalm Eleven assures us that God is in His Holy Temple, and that He sits on His throne of judgment (vs. 4). David put his trust in the Lord when the wicked hunted him as an archer hunts a fleeing bird (vs. 1-2). The Lord sees all of the wickedness of men, and he tests them as well as the righteous (vs. 4-5). For all of their wickedness, God will rain fire and brimstone on the ungodly (vs. 6). God loves the righteous, and His countenance beholds the upright (vs. 7).

Psalm 12 – "To the Chief Musician. On an eight-stringed harp. A Psalm of David. "

Psalm Twelve describes the corrupt speech of a wicked man, and contrasts his words with the pure words of God. The wicked man speaks idly and flatters with his tongue (vs. 2-4). With his speech, the wicked man oppresses the poor and the needy (vs. 5). But, the words of the Lord are pure like silver purified seven times in the fire (vs. 6). The words of the Lord will preserve the oppressed and the just (vs. 7), but the wicked prowl and exalt vileness with their tongues (vs. 8).

Psalm 13 – "To the Chief Musician. A Psalm of David ."

In Psalm Thirteen David used irony to present the desires of his heart. His words are those of a man who was disconsolate, and who believed that he was abandoned by the Lord. But, in truth, David trusted in the Lord. He asked how long the Lord would forget him (vs. 1). How long would David have to endure daily sorrow and watch his enemy prosper (vs. 2). He prayed for God to enlighten him, lest he sleep the sleep of death (vs. 3). He asked for God's help so that his enemies would have no cause to rejoice (vs. 4). Yet, David finished with this old familiar words of confidence: " But I have trusted in Your mercy; my heart shall rejoice in Your salvation. I will sing to the Lord, because He has dealt bountifully with me. " Irony was a useful tool to David, because it powerfully drives home the message that there is never reason for a man to doubt the Lord, because God cares for the righteous.

Psalm 14 – "To the Chief Musician. A Psalm of David "

Psalm Fourteen is quoted alot in sermons on the existence of God, because of the very true sentiment in verse one: "The fool has said in his heart, 'There is no God. '" But, in the context of the psalm, David is talking about the wickedness of men. His point is that the knowledge of God should restrain men from their corrupt actions. In order to do wickedly, evil men must wipe from their

37 memory all knowledge of God. God looks from heaven to see if there is anyone who understands and seeks Him (vs. 2). But, they have all turned aside and become corrupt (vs. 3). God asks: " Have all the workers of iniquity no knowledge?" (vs. 4). God is with the righteous and He is the refuge of the poor (vs. 5-6). David ends with a look toward the future restoration of His people (vs. 7).

Questions:

1. Who was the "chief musician" to which these psalms were written?

2. What are some ideas that all of the psalms in this grouping have in common?

3. What was the attitude of the wicked, in these psalms, toward God?

4. What are some of the specific things that David said the wicked did to the poor?

5. Where does David say God resides? What is the significance of this?

6. Which of the psalms is similar in theme to Psalm 73? In what way are they the same?

7. How does David in Psalm 11 say that God would punish the wicked?

8. In , David said that the wicked flattered with their lips. Why is flattering with the lips an evil thing?

9. How did he describe the words of the Lord in the 12 th Psalm?

10. How did David use irony in the 13 th Psalm?

11. What makes a man a fool? Why?

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12. Why is it significant that the wicked said "There is no God"?

13. What is it that God is looking for when He looks down from heaven?

14. Why should the knowledge of God restrain the wicked?

15. From where did David say that the salvation of Israel would come?

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Lesson 10

Lord, Who May Dwell In Your Holy Hill? (Psalm 15:1-5)

In our study today we read a psalm that answers the question that is on the lips of everyone who ever reads the Bible: "Who will go to heaven?" This question is often the cause of controversy today, because some people think everyone will go to heaven, and they despise anyone who would suggest otherwise. But, every text in the Bible that describes heaven, or God's presence, or fellowship with God, always tell us that some will go to heaven and some will not. Psalm fifteen describes the heart and the actions of a righteous man. It is a fundamental assessment of one who prepares himself for the Lord's presence.

A psalm of David – David was the author of the psalm, or it was written in honor of him.

(vs. 1) – The psalm opens with an enticing question: " Lord, Who may abide in Your tabernacle? Who may dwell in Your holy hill? " In the , the Jewish priest met once each year with God in the most holy place of the temple (Hebrews 9:25). Later, when Solomon built the temple, which replaced the tabernacle, and was built on its pattern, it was located in Jerusalem. The Temple Mount is still an important and much fought over piece of real estate in Jerusalem. This reference to the tabernacle and to the holy hill of God establishes the theme of this beautiful psalm. David is establishing what will be required of the person who wants to dwell in the presence of God. (vs. 2) – "He who walks uprightly, and works righteousness ,..." Not surprisingly, the first requirement for one who would reside in the tabernacle of God is to walk uprightly and do righteousness. This requirement is even self- evident to those who are mostly unfamiliar with the Bible, but who want to go to heaven. How many mothers have admonished their children since they were babies to "Be good if you want to go to heaven!"? This is sound advice. God requires His people to be doers of good deeds. Paul said that in the judgment day, God will " render to each one according to his deeds: eternal life to those who by patient continuance in doing good seek for glory, honor, and immortality,.. ." (Romans 2:6-7). He also said that we must walk " circumspectly " (Ephesians 5:15). Peter said that Christians will suffer like all men suffer, but that it is far better to suffer for doing good than for doing evil (1 Peter 3:17). He also said that by doing good we may " put to silence the ignorance of foolish men " (1 Peter 2:15). Paul told the Thessalonians that we must not grow weary in doing good (Galatians 6:9; 2 Thessalonians 3:13). (vs. 2-3) – "... and speaks truth in his heart; he who does not backbite with his tongue, Part of living a righteous life is to speak the truth. Have you ever thought about how much instruction in the New Testament is devoted to the use or the misuse of the tongue? James spoke at length about the importance of

40 containing the tongue, and how much evil can be caused by speaking without control (James 3:1-12). Truth is a premium and lying is always forbidden (Ephesians 4:25; Colossians 3:9). Paul said that the words that we speak ought to be "seasoned with salt" (Colossians 4:6). No corrupt word should ever proceed from a Christian's mouth, " but what is good for necessary edification, that it may impart grace to the hearers " (Ephesians 4:29). The act of preaching the gospel is one of the most positive and loving things that anyone can do, even when it requires that one rebuke and reprove sinners (2 Timothy 4:2). Surely, our words ought to be carefully chosen and uttered so that men and women learn about the sacrifice of Jesus for their sins, and what they must do in response to be saved (Acts 2:37; Hebrews 5:8-9). We should refrain ourselves from speaking any words which destroy the ability of sinners to know the truth. (vs. 3) – "nor does evil to his neighbor, " Doing evil to one's neighbor is pretty broad and can include lusting after your neighbor's wife, or coveting his possessions (Exodus 20:17; Deuteronomy 5:21; Proverbs 6:29; Romans 7:7; Hebrews 13:5). But, it can also include more overt and direct assaults on one's neighbor. There are people who carry on a nearly constant state of warfare with their neighbors. While those who love the Lord ought to do good toward anyone deemed a neighbor (Luke 10:25-37), some people want to do others harm. Haman was such a person. He had prestige and riches, but he was miserable as long as Mordecai refused to bow to him, and he plotted Mordecai's death (Esther 6:13-14). Many neighborhoods are virtual "war zones," but people like this do not have to have a next-door neighbor with whom they fight; they dispute with any and everyone, even with their brethren. These people are in darkness and are self-deceived (1 John 2:9). Christians ought to love one another and do good toward one another (1 Peter 1:22). Paul said that the servant of the Lord must "avoid foolish and ignorant disputes " which generate strife (2 Timothy 2:23). It should be noted that Psalm 15 mirrors James 3. After James describes the evils of an uncontrolled tongue, he describes how good conduct demonstrates true wisdom (James 3:13), and he shows how bitterness, self- seeking, and envy are not from God, but from the devil (vs. 14-16). (vs. 3) – "nor does he take up a reproach against his friend;..." Gossip and Hear the wise man: "A slander is not a proper use of the tongue. Paul worthless person, a wicked condemned those who through idleness man, walks with a perverse engaged in gossip, saying things which they mouth; he winks with his eyes, ought not (1 Timothy 5:13; 2 Thessalonians he shuffles his feet, he points 3:11). The Bible gives a prescription to us in with his fingers; perversity is in order that we never fall victim to gossip or that his heart, he devises evil we ever engage in spreading it: we are to make continually, he sows discord. no charges without two or three witnesses Therefore his calamity shall (Matthew 18:16; 1 Timothy 5:19). come suddenly; suddenly he Unfortunately, gossip is alive and well shall be broken without among those who claim to love the Lord, but it remedy. " (Proverbs 6:12-15)

41 should not be so. Why do people listen to, and worse, spread, gossip? Why do people spend all of their time listening to the breeze, to catch any morsel of "juicy" gossip that they can quickly tell to someone else? Why do people revel in the telling of it? Unfortunately, there are some people to whom gossip is like a drug. Their lives, because of their idleness, seem dull and lifeless, but the knowledge of a juicy morsel of gossip adds a desired thrill. Those who spread gossip revel in the notion that they have secret and privileged information. They pathetically believe that the information, which others do not have, and which they feel empowered to tell or not tell, makes them special. Unfortunately, it does not make them special, it makes them sinners. Also, the nature of gossip is that it is usually inaccurate or patently false, and so those who tell it perpetuate lies. (vs. 4) – "in whose eyes a vile person is despised, but he honors those who fear the Lord; " The Bible clearly teaches that God hates sin (Read: Proverbs 6:16-19). You and I must also despise it as well. The psalmist says in Psalm 119:104, 128 "... therefore I hate every false way ." We ought to oppose those who practice wickedness and support those who practice righteousness. If we expect to be in fellowship with God, we must also walk in such a way that we are in fellowship with His people (1 John 1:7). We must encourage people to do good through our instruction, our encouraging words, and our example. Paul was quick to rebuke sin where he found it, but he was also quick to compliment godliness. He spoke glowingly of his " son Timothy " and said of him: " I have no one likeminded " (Philippians 2:20). After instructing Philemon how he should treat Onesimus, he said: " Having confidence in your obedience, I write to you, knowing that you will do even more than I say " (Philemon 21). You and I must be quick to reprove and rebuke, but also to exhort and encourage (2 Timothy 4:2). (vs. 4) – "he who swears to his own hurt and does not change;" This speaks to a believer's honesty . Many people make oaths without any intention of keeping their word. Some might mean it when they make the oath, but later, when they realize the cost they had not considered, they weasel out of the promise, citing how hard it would be to keep it. But, an honest person keeps his word, no matter what it may cost him. He doesn't make rash oaths, but considers what his promises will cost him, and when the keeping of his oath hurts him, he keeps it anyway. To one who wishes to dwell in the tabernacle of the Lord, his word is always " Yes " and " No " (Matthew 5:37; James 5:12). (vs. 5) – "he who does not put out his money at usury, nor does he take up a bribe against the innocent. " One who will dwell in the tabernacle of the Lord must help other people, not hurt them. Usury was the practice of exploiting the poor for personal gain. It involved giving money to the poor, but then requiring the money to be repaid with interest. This instruction has nothing to do with modern banking practices, but is talking about benevolence that is not benevolence. If one is going to help the poor, he ought to simply help him without expecting a high profit margin of interest to be repaid. By definition, a poor man is in no position to repay interest, and might struggle to repay the principle. Benevolence should help, not hurt the poor. The Old Testament regulated the practice this way: " If you lend money to any of My people who are

42 poor among you, you shall not be like a moneylender to him; you shall not charge him interest. " (Exodus 22:25). (vs. 6) – "He who does these things shall never be moved ." The psalm ends with a comforting and positive statement of reward. At the beginning, the question was asked: "Who shall dwell in your tabernacle?" and the last word is that it will be he "who does these things." It is amazing to me that people today rail against any commandments of God being required for salvation, when throughout the Bible, the refrain has been that salvation depends upon doing the will of God!

Questions:

1. Who wrote the 15 th Psalm?

2. What is the significance of the tabernacle being mentioned in verse one?

3. What is the significance of God's "holy hill"?

4. Where in the New Testament did Paul directly talk about walking uprightly and working righteousness?

5. Where in the New Testament are Christians exhorted to speak the truth?

6. Is it okay to tell a "little white lie" to spare another person's feelings? Why or why not?

7. What does it mean to "backbite" with the tongue?

8. How do people often "take up a reproach" against his friend?

9. What should our attitude be toward those who are evil?

10. Give an example of how Paul honored those who feared the Lord.

11. What is usury, and why was it wrong?

12. Explain what the Psalmist meant when he said: "He who does these things shall never be moved."

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Lesson 11

Psalms of Confidence in the Salvation of the Lord (Psalms 16-21)

In this lesson we will take a look at six psalms which have an overwhelmingly positive theme. In them, David speaks with great joy and exuberance of his confidence in God's protection, and that God would save him from any trouble.

Psalm 16 – "The hope of the faithful, and the Messiah's victory."

In Psalm 16, David rejects the practice of idolatry, and declares his confidence in the Lord. He knows that God will preserve him, and it is in God that he puts his trust (vs. 1). In his very soul David trusted in the goodness of the Lord (vs. 2-3). Trusting in idols will bring sorrow (vs. 4). There is no God but Jehovah, and to follow idols is pure foolishness. Because of God, David knew that he had a good inheritance (vs. 5-6). He trusted in the good counsel of the Lord (vs. 7). Verses 8-10 are a Messianic prophecy concerning the resurrection of Jesus Christ which was quoted by Peter on the day of Pentecost (Acts 2:25- 28).

Psalm 17 – "A prayer of David ."

David pours out his heart to God in this beautiful prayer, in which he expresses his confidence that God will acknowledge David's righteousness. David's prayer was not from deceitful lips (vs.1). What he spoke in his prayer, he knew to be completely true. God had tested David's heart, and found it pure (vs. 3). David had purposed in his heart that he would not transgress God's law, and he had kept himself from the path of the destroyer (vs. 3-5). David asked God to hear his prayer and to save him from his wicked enemies (vs. 6-9). David's enemies were hard hearted, and hunted him like a stalking lion, eager to tear its prey (vs. 10-12). David begged God to destroy with His sword those wicked men (vs. 13-14). David's prayer ends with a note of confidence and comforter: "As for me, I will see your face in righteousness; I shall be satisfied when I awake in Your likeness" (vs. 15).

Psalm 18 – "To the Chief Musician. A Psalm of David the servant of the Lord, who spoke to the Lord the words of this song on the day that the Lord delivered him from the hand of all his enemies and from the hand of Saul. "

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In this lengthy psalm, David uses some of the most lofty and powerful words to describe God, who was His protector. David declared His love for God, whom David calls his " strength ," his " rock ," his " fortress ," his " deliverer ," his "shield ," his " horn of salvation ," and his " stronghold " (vs. 1-2). All of these words are very powerful images of strength and protection. The word horn belongs in this list as much as any of the other words. The horns of the Jewish altar were a place of safety and security, and symbolized strength. David had, in fear of death, cried out to God for help, and God heard Him (vs. 4-6). With very vivid, figurative language, David describes God as a powerful avenger who descended from heaven to help him (vs. 7-15). God reached down from heaven and pulled him safely from the clutches of his enemies, which David likened to a flood of waters (vs. 16-19). David believed that God's protection was the reward for David's faithfulness (vs. 20-24). This, David believed was the character and nature of God. He is merciful to the merciful, and blameless to the blameless man, and pure with the pure, but shrewd with the devious (vs. 25-27). David knew that with God's help he could run confidently into battle against any enemy, and could leap over any wall (vs. 28-30). David knew that all of his success against his enemies was due to God, who was his Rock and his strength (vs. 31-42). David attributed his success as king over Israel to the protection and care of God. Nations served and obeyed him because God willed it (vs. 43-45). In summation, David praises God for constant protection and care: " The Lord lives! Blessed be my Rock! Let the God of my salvation be exalted " (vs. 46-50).

Psalm 19 – "To the chief musician. A Psalm of David ."

Psalm 19 has been the basis of many sermons about creation versus evolution, and rightly so. It opens with a strong declaration of the majesty of God. David states that the heavens declare the glory of God, and the firmament shows His handiwork (vs. 1). The heavens' speech declares God day after day, and reveals knowledge of Him (vs. 2-3). When David says: " There is no speech nor language where their voice is not heard " he refers to one of the most impressive of facts – men of all languages, while not able to communicate with words, can all understand the same facts of God's existence and creation by what they see in the night sky (vs. 3). The rising and setting of the sun is one of the most powerful proofs of God's creation, and it is on daily display for men of all nations and languages to observe and believe (vs. 4-6). Having established the undeniable proof in nature of God's existence, David praises the law of God as perfect (vs. 7-11). The laws of God are more to be desired than fine gold, and they are sweeter than the honeycomb (vs. 10). The statutes of the Lord warned David, the servant of God, and he knew that the keeping of those laws would result in reward (vs. 10-11). David finishes this wonderful psalm with a humble prayer that God help him to remain free from sin. David wanted to be blameless with respect to sin, and to speak and think only the word of God (vs. 12-14).

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Psalm 20 – "To the Chief Musician. A Psalm of David ."

Psalm 20 is a simple little psalm which some believe may have been written on the eve of David's battle against the Ammonites and Syrians who attacked David's forces with many chariots (see: 2 Samuel 10:6-8; 1 Chronicles 19:7). Verse 7 ridicules the confidence that some would have in chariots and horses, which leads some to conclude this was the occasion of this prayer. His words are a clear statement that no army, no matter how well equipped with chariots and horses, would dampen David's confidence in deliverance. Whatever the occasion for David to write these lines; this beautiful psalm is a short, simple request for God to answer his prayers and to grant the desires of his heart to be saved from trouble.

Psalm 21 - "To the Chief Musician. A Psalm of David ."

In David expresses joyful, boundless appreciation in the blessings that had been given to him by God. David blesses God for all of the goodness that heaped upon him. God had given David all of his heart's desire (vs. 2), and had blessed him with goodness (vs. 3). God had put a gold crown on his head, and gave him length of days (vs. 3-4). God had blessed David with honor and majesty, and in David's view, God had blessed him forever (vs. 6). Consequently, David trusted in the Lord, and he knew that his trust would be rewarded, in that David would not be moved by his enemies (vs. 6-7). David resided comfortably on his throne, knowing that God would always powerfully defeat his enemies (vs. 8-12).

Questions:

1. What did David say in Psalm 16 would be the fate of those who went after another god?

2. Who quoted words from this psalm when he spoke of Jesus? What was the point that the speaker was making about Jesus?

3. What did David say, in Psalm 17, that God had found when He tested David's heart?

4. What did David mean when he asked God to keep him as the apple of His eye?

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5. In Psalm 18 explain why the word " horn " is included in the list of words like: rock , fortress , strength , shield , horn , and stronghold , which David used to describe God.

6. What imagery did David use in this psalm to describe God as his protector and defender?

7. How would God behave toward the merciful, blameless, and pure?

8. What examples does David use in Psalm 19 to support his argument that "the heavens declare the glory of God; and the firmament shows His handiwork "?

9. What can all men hear in spite of differing tongues and voices?

10. What did David say was more to be desired than fine gold? Why?

11. What in Psalm 20 lead some to believe this prayer was composed on the eve of battle with Ammon and Syria?

12. In Psalm 21, who did David attribute with the stability of his reign as king?

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Lesson 12

Why Have You Forsaken Me? (Psalm 22:1-31)

Psalm 23 is a beautiful Messianic psalm. It is one of the most often cited of the Psalms by New Testament writers who told the story of Jesus. There are differences of opinion about this psalm, concerning who it was that David was describing. Did David mean it all to apply to himself, or only part of it, or was he writing every line in reference to the future Messiah? It seems pointless to argue the point. Many prophecies in the Old Testament have a double meaning, and David might well have thought of himself in composing these lines. However, whatever David had in mind when he wrote the psalm, the New Testament writers applied David's words to the suffering, death, and kingdom of Jesus. The nails, howling mobs, and divided garments are clearly prophetic of the death of our Lord on the cross of Calvary. As the psalm ends, there is a clear reference to the continued preaching and belief in Jesus in every age.

"To the Chief Musician. Set to 'The Deer of the Dawn.' A Psalm of David." The phrase "Deer of the Dawn" is probably a musical notation about a commonly known melody to which the chief musician was instructed to sing the psalm. Some think that there was a choir in David's court, and it was led by the chief musician who was called the Deer of the Dawn. (vs. 1) – "My God, My God, why have you forsaken me?.. ." If David meant any of these verses to apply to himself, then this line could only be a figurative description of his great sufferings, because in previous psalms David emphasized his belief that God never had and never would abandon him. In fact, verses 2-5 reiterate David's confidence in the Lord's care and protection of himself and of Israel. Clearly, the ultimate application of this statement and others to follow apply to Jesus Christ, and His death on the cross. Matthew and Mark wrote: "And about the ninth hour Jesus cried out with a loud voice, saying 'Eli, Eli, lama sabachthani?' that is, "My God, My God, why have you forsaken me? " (Matthew 27:46; Mark 15:34) (vs. 2-5) – "O My God, I cry in the daytime, but You do not hear, and in the night season, and am not silent. " These verses are a commentary on the first verse. David said that he cried day and night, and even though God remained silent, David remembered Israel's history, and how God delivered had them time and again whenever they cried out to Him for mercy (vs. 3-5). (vs. 6-8) – "But I am a worm, and no man, a reproach of men, and despised by the people. " These words foretold what literally happened to Jesus on the cross. To describe Him as a worm is to use the strongest possible language to indicate how reviled the Lord was at His death. There is nothing lower on the earth than a worm, and it is a symbol of what is most common and base in creation. Ironically, Jesus is King of kings, and Lord of lords (Revelation

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17:14; 19:16), but when He hung on the cross, he was despised by men. Isaiah said: " He is despised and rejected by men, A Man of sorrows and acquainted with grief. And we hid, as it were, our faces from Him; He was despised, and we did not esteem Him ." The people ridiculed Jesus. David said that they " shoot out the lip and shake their head " when they scorned Him (vs. 7). The gospels tell us that they did more than that; the people blasphemed Him as they stared at him and shook their heads with contempt (Matthew 27:39; Mark 15:29). Luke said that the rulers sneered as they said: " He saved others; let Him save Himself if He is the Christ, the chosen of God " (Luke 23:35). Matthew records how the people spoke nearly this exact quote written by David: " He trusted in God; let Him deliver Him now if He will have Him; for He said, 'I am the Son of God" (Matthew 27:43). (vs. 9-10) – "But You are He who took me out of the womb; You made Me trust while on My mother's breasts. I was cast upon You from birth. From My mother's womb You have been My God. " Jesus was born of a woman. He willingly left His home in heaven, and lived among men as a servant (Philippians 2:6-8). During his time on earth, acknowledged the will of the Father, and committed Himself to it (Luke 2:49). (vs. 11-13) – "Be not far from Me, for trouble is near; for there is none to help. " David spoke of the loneliness that the Messiah would feel while on the cross. Surely, these are some of the words that he could have meant for himself, too. When David was pursued by Saul, and later by his own son, Absalom, he felt alone and abandoned by his friends. In fact, Absalom had created such a rift in David's kingdom that David had to flee for his own life. Even his closest friends abandoned him. However, these words apply most directly to Jesus. When Jesus hung upon the cross, his friends, the disciples had long since scattered, and Peter even denied Him (Luke 22:55-60). David said that the Messiah would be surrounded by bulls and lions who gape at Him with their mouths and rage like roaring lions (vs. 12-13). Read the accounts of the crucifixion in the gospels, and you will see how appropriate these descriptions are. (vs. 14-17) – "I am poured out like water, and all my bones are out of joint;... " These verses describe the agonies of the cross. Jesus was poured out like water, and his heart melted within him – words which describe the anguish and heartbreak of crucifixion. His bones were out of joint, because of the physical abuse that he suffered by scourging, the crown of thorns, and finally the act of being nailed to the cross. His tongue clung to His jaws because of the thirst He experienced after hours of hanging on the cross. John records how in agony Jesus cried out: "... I thirst! " (John 19:28). David foretold the savagery of the cross: " They pierced my hands and My feet " (vs. 16). Famous artists have often painted the crucifixion scene and depicted the criminals who were crucified with Jesus as being tied with ropes to the cross. This is inaccurate. Those who were crucified were physically nailed with spikes to the wooden beam of the cross. Crucifixion was meant to be more than just an execution, it was meant to be a tool of torture. A Roman sword could execute a criminal more efficiently than crucifixion, but the sword was too

49 merciful for the Romans. Those who crucified Jesus wanted Him to suffer. The people are depicted by David as staring at Jesus in morbid pleasure while he died slowly, and as His body strained against gravity, they could count all of his bones (vs. 17). (vs. 18) – "They divide My garments among them, and for My clothing they cast lots. " Matthew, Luke, and John all record this event. The Roman soldiers were accustomed to splitting up the clothing of their victims, and they did the same for the clothes of Jesus. The tunic of Jesus was unusually made, and because it was woven in one piece from top to bottom, rather than being stitched together at a seam; so the soldiers gambled for it (Matthew 27:35; Luke 23:34; John 19:23-24). (vs. 19-21) – "But, You, O Lord, do not be far from Me; O my strength, hasten to help Me!... " Some think this is one of the places in this psalm in which David spoke on behalf of himself. Maybe so, but remember how much Jesus to His Father in the last hours of His life? In the garden, before His arrest, Jesus prayed so earnestly that His sweat fell as great drops of blood to the ground (Luke 22:27). His soul was troubled, and He prayed to His Father, but He also remembered that He had come into this world for the purpose of dying on the cross (John 12:27). The Hebrew writer said of Jesus: " who, in the days of His flesh, when He had offered up prayers and supplications, with vehement cries and tears to Him who was able to save Him from death, and was heard because of His godly fear, " and yet " though He was a Son, yet He learned obedience by the things which He suffered. And having been perfected, He became the author of eternal salvation to all who obey Him " (Hebrews 5:7-9). (vs. 22-26) – "I will declare Your name to My brethren; in the midst of the assembly I will praise You. " The psalm ends with a gripping appeal to the Jewish people to believe in the Messiah. Jesus preached first to His people, His brethren. The Hebrew writer quotes verse twenty two in his appeal to the Jewish people to believe in Jesus (Hebrews 2:12). They believed in the Lord God, and they must glorify the Christ as well (vs. 23). It is not enough that they were the descendants of Jacob and the offspring of Israel. God the Father heard the cries of His Son, and Israel should bow to Him (vs. 24). He is worthy of praise and vows (vs. 25). One of the things that these verses emphasize is that the Lord would appeal to those who are poor. Jesus is the bread of life, and He will nourish those who are poor, and they will be satisfied (vs. 26; see: John 6:51). (vs. 27-29) – "All the ends of the world shall remember and turn to the Lord, and all the families of the nations shall worship before You. " The Lord Jesus would be praised by Jewish people who truly loved God, but He would also be praised by " all the families of the nations " (vs. 27). The gospel was preached first to the Jews, but in time, the Gentiles heard the gospel and were brought near to God by it (Ephesians 2:12-17). David foretold that " the kingdom is the Lords, and He rules over the nations" (vs. 28). Not only that, but the kings and Lords of the earth, the rich and the powerful will bow down before the Lord and worship Him (vs. 29). Paul said that at the name of Jesus Christ, every knee shall bow (Philippians 2:10). Every dying man (he that goes down to the dust), who hopes to be saved, will put his trust in the Lord.

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(vs. 30-31) – "A posterity shall serve Him... " The gospel of Jesus Christ would be preached first to the Jews, then to the Gentiles, and then to succeeding generations. The Lord Jesus died on the cross more than 2,000 years ago, and we are still preaching about Him to this day. Long after all of us are gone, men and women will be faithfully preaching the good news of the risen savior.

Questions:

1. What is the likely meaning of the title: "The deer of the dawn"?

2. Who quotes this line in the New Testament: "My God, My God, why have You forsaken Me?"

3. How can the words "I am a worm, and no man" apply to Jesus?

4. What were Jesus' tormentors doing when they did what David described: "they shoot out the lip"?

5. What did Mark say the people did when they subjected Jesus to this?

6. Give New Testament evidence that Jesus put His trust in His Father from birth.

7. What did David mean when he said that the Messiah would be surrounded by strong bulls of Bashan?

8. What does it mean that Jesus' heart melted like wax?

9. Why did his tongue cling to His jaws?

10. Why did the soldiers cast lots for Jesus' clothing?

11. What was unique about His tunic?

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12. Who in the New Testament quoted verse 22? What was the point that the writer was making?

13. How did Jesus help the poor? Did He give them money?

14. What does David say which foretells the Gentiles receiving the gospel?

15. How long will the gospel be preached, and who will hear it?

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Lesson 13

The Lord Is My Shepherd (Psalm 23:1-6)

A psalm of David.

This is one of the most beloved of all of the psalms. It is the one most memorized and most quoted. No wonder the psalm is so popular. It speaks of peace, protection, provision, as well as the eternal benefits supplied by the Lord, our shepherd. The word "pastoral" perfectly suits this beautiful psalm.

(vs. 1) – "The Lord is my shepherd, I shall not want ." This opening statement sets up the psalm, and states the entire lesson in just a few eloquent words. The psalm is a description of the Lord as a shepherd who fulfills our every need. That is what a shepherd does - he feeds and nurtures the sheep under his charge, and provides for them what they cannot provide for themselves. (vs. 2) – "He makes me to lie down in green pastures; He leads me beside the still waters ." David quickly describes the particulars of how the Lord, the good shepherd, supplies our needs. Like a shepherd of real sheep, the Lord leads us to green pastures and still waters. The picture is pastoral, as it should be. Sheep that lie down in a pasture do so because they have eaten their fill. Still waters are easy to drink from, because the sheep do not have to navigate rocky shores and a raging river. The grass is green, nutritious, and plentiful. What does this suggest to David and to us? It suggests that one who follows the good shepherd will be completely satisfied. He will have all of the nourishment that his soul needs. His spiritual thirst will be slaked. He will dwell in peace with God. (vs. 3) – "He restores my soul;... " David does not shift radically to another theme, but continues the comparison of himself to a sheep under the care of his shepherd. If David's soul was restored, that means that he was formerly lost, just like a lost sheep. This is one of the most crucial jobs of any shepherd. He regularly counts the sheep in his fold, and finding one missing, he sets out to search for it until he finds it. He might even have to leave the " ninety and nine " in order to find the one that is lost (Matthew 18:12-13). (vs 3b) – "He leads me in the paths of righteousness for His name's sake. " A good shepherd leads his sheep down a path that he himself has blazed and which his sheep can easily navigate. The shepherd watches the vista in front of him, scanning the area for good grazing land, and when he finds a good pasture, he has to look for a good route that can accommodate his flock. It is understood that the shepherd knows what is best for his sheep. He has their best interests at heart, and would only lead them where they should go, and he points them down the right road.

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(vs. 4) – "Yea, though I walk through the valley of the shadow of death, I will fear no evil;... " Another important duty of a shepherd is to protect his sheep from harm. Jesus described this role of shepherds when He said that He is the good shepherd of the sheep. Jesus said that one who did not own the sheep would flee when dangerous predators threatened the sheep (John 10:12- 13), but the Lord would give His life for the sheep (John 10:11). David said that as one of the Lord's sheep, he feared no evil, because the Lord was with him, and His rod and staff protected him. More specifically, David said that the Lord's rod and staff comforted him. A shepherd's staff is an iconic image which represents safety, care, and protection. It is not a coincidence that in Roman Catholicism bishops and the pope are always seen, in their official capacities and garb, carrying a staff with a shepherds crook on the end. Every statue in a building of Peter, the falsely presumed first pope, shows him with a shepherd's crook in his hand. False Catholic art aside, the message is not lost on most people. The image of a shepherd's staff conjures images of safety and security. I can't help but wonder if sheep came to see the shepherd's crook that way? Animals recognize things that they see every day, and I wonder if the sight of the staff in their shepherd's hand comforted the sheep. At any rate, people see the symbolism, and David commented on the Lord's protection and care. (vs. 5) – "You prepare a table before me in the presence of my enemies;... " Picture a shepherd keeping careful watch over his flock in a verdant green valley, predators lurk in the distance waiting for the chance to attack, but the sheep graze and sleep comfortably, because the shepherd stands nearby keeping watch over the flock. Surely, David knew such peace and comfort. In spite of his many enemies, and their persistent attacks, David dwelt safely under the Lord's watchful eye. His enemies wanted to destroy him if they could, and some even wanting to wrest his kingdom from him, but David pictured himself as one sitting peacefully at a table, eating securely, while his enemies and their wrath railed against him in the distance. (vs. 5b) – "You anoint my head with oil; my cup runs over ." This is a picture of prosperity, comfort, and ease that David enjoyed because of the Lord's protective care. He had all that he could ever need, and God's blessings were abundant and overflowing. Olive oil had many benefits in ancient times: it was fuel for lamps, it was used for cooking and baking, it was used medicinally as a balm, as a lotion to condition the skin, and as an antiseptic, as a digestion aid, and it was used symbolically as anointing oil to confer authority. Throughout the Bible, olive oil was associated with the richness of life (see: Jeremiah 31:12; Ezekiel 16:13; Joel 2:19; Micah 6:7). David used the same imagery of olive oil in another psalm: " Behold, how good and how pleasant it is for brethren to dwell together in unity. It is like the precious oil upon the head, running down on the beard, the beard of Aaron, running down on the edge of his garments. It is like the dew of Hermon, descending upon the mountains of Zion; for there the Lord commanded the blessing – life forevermore " (:1-3). (vs. 6) – "Surely goodness and mercy shall follow me all the days of my life; and I will dwell in the house of the Lord forever. " Because David

54 was a sheep in the Lord's fold, he knew that after a lifetime of blessings, he would be blessed eternally to spend eternity in the house of the Lord. Every child of God should read this psalm and count our blessings, and then look with anticipation toward heaven. Our lives on earth are often hard, but they are also filled with wonderful blessings that are given to us by God. Also, we can look forward to long, happy lives if they are spent in the service of God. Then, after we die, we can go home to dwell with God forever. Knowing these things to be true, what reason is there for fear or sadness? The Lord, our shepherd cares for us, feeds us, satisfies our thirst, and protects us from all harm. Thank God that we are the sheep of His fold!

Questions:

1. What are some of the main duties of shepherds?

2. What did Jesus say made Him the "good shepherd"?

3. What would one who was not a true shepherd, but a hireling, do?

4. What did David describe when he spoke of lying down in green pastures?

5. Why is "still waters" a comforting image?

6. Why was David comforted even though he walked through the valley of the shadow of death?

7. What does the shepherd's staff historically represent in people's minds?

8. What is significant about David describing himself sitting at a table in the presence of his enemies?

9. Describe the many benefits of olive oil.

10. What is significant in David's statement: "My cup runs over"?

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Lesson 14

A Series Of Prayers (Psalms 24-30)

David's prayers show us a man who prayed from his heart. Prayer, to David, was not just an exercise in repetition; he talked to God, and expressed how he was feeling as well as what he needed. Each of the psalms in our lesson today is a prayer. As you read them, please notice the tone of each prayer. Our prayers ought to be similarly heartfelt, whether our hearts are gripped by fear, joy, or sorrow.

Psalm 24 – "A Psalm of David"

Psalm 24 is very similar in theme and content to Psalm 15. In both Psalms David asks who may dwell in the presence of the Lord. In this chapter, David starts with an affirmation of God's ownership of creation: "The earth is the Lord's and all its fullness (vs. 1). Then David asks of the creator: "Who may ascend into the hill of the Lord? Or who may stand in His holy place?" (vs. 3). The answer is clear – it is the man who lives by the laws of the Lord: he who has clean hands and a pure heart, and he who has not lifted up his soul to an idol, nor sworn deceitfully (vs. 4). David's words tell us the truth that is emphasized throughout the Bible, that only the righteous man will be blessed by the Lord (vs. 5). Verse 6 is worded differently between the translations. The NKJV says: "This is Jacob ," but the KJV says: " This is the generation of them that seek him, that seek thy face, O Jacob, " and the ASV says: " This is the generation of them that seek after him, that seek thy face, even Jacob." Some ancient manuscripts add: "O God" after Jacob, which makes the text read: " This is the generation of them that seek after him, that seek thy face, even Jacob, O God ." So, Jacob represents all of those people who seek the face of God. This is not uncommon in the Old Testament. Israel and Judah are often spoken of by metonymy as Jacob and Ephraim (see: Hosea 10:11). The psalm ends with an exhortation to Israel and Judah to lift up their heads toward God in reverence. Jehovah is strong and mighty in power, and the doors and gates of Israel, figures of strength, must acknowledge the might and power of God (vs. 7-10).

Psalm 25 – "A Psalm of David"

Psalm 25 is a tender appeal of a sinner to a merciful God. David viewed himself as the sinner who needed mercy and forgiveness. One can practically see David bowed reverently before the Lord, baring his soul in prayer. David was one of the most positive of men regarding his relationship with God, and his psalms normally radiated his hope. However, David was also a man who was

56 under the gun from many enemies, and his writing reflected his fears. When he was afraid, he turned to God in prayer. In this psalm David is a man under many burdens who knew that his salvation resided in the Lord. This chapter is a beautiful snapshot of an appropriate prayer to God. It has all of the right elements. David expressed humility and reverence for God when he lifted up his soul to Jehovah (vs.1). He said that he had always trusted in the Lord, and would always do so, and in so doing, he knew that he would not be put to shame, and God would not allow his enemies to triumph (vs. 2-3). Only those who deal treacherously will be put to shame (vs. 3). David further humbled himself by asking God to teach him His ways, and to guide him to the truth (vs. 4-5). David asked God to not remember the sins of his youth (vs. 7). This is the prayer of a truly humble and penitent man. David praised God's goodness, and his confidence that God would guide the meek (vs. 8). All of the paths of Jehovah are loving-kindness and truth (vs. 9). David believed that the man who fears Jehovah will dwell at ease and be in fellowship with God (vs. 12-14). David turned his eyes always toward God, knowing that God would rescue him from the net, and would have mercy on him (vs. 15-16). David cried out to God in anguish. His prayer of thanks and humble need for help were so earnest because David was a troubled man (vs. 17). He begged God to consider his affliction and travail, and to forgive his sins (vs. 18-19). David took his refuge in God, because his enemies hated him with cruel hatred (vs. 19). He prayed that his integrity and uprightness would make him worthy of preservation (vs. 21).

Psalm 26 – "A Psalm of David"

Psalm 26 is also a prayer to God for redemption and salvation. However, the tone of the prayer is different than the last. Where the previous psalm showed David bowing humbly before God in reverent appeal, this psalm pictures David standing in God's court ready to be judged. There is humility, but there is also confidence. David affirms his righteousness. He is not arrogant or boastful, but he presents himself for examination, with an assuredness of one who knew he was living right. David knew the law of God, and he kept it. He walked in his integrity, and had trusted in the Lord (vs. 1). He asked God to test his mind and heart (vs. 2). He walked in the truth (vs. 3), and had not sat with idolaters, hypocrites, or evildoers (vs. 3-5). David washed his hands innocence, and could approach the altar of God (vs. 6). He worshiped in the house of God and prayed to God always with thanksgiving (vs. 7-8). Therefore, David begged God to not consign him to the ranks of sinners (vs. 9-10). David would continue to walk in his integrity, and would trust in the Lord to redeem him (vs. 11-12).

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Psalm 27 – "A Psalm of David"

Psalm 27 is another psalm with a tone of praise and thanksgiving. Every line in this psalm is a joyful shout of confidence in God's protection, care and love. David had no fear of any enemy, because the Lord is the strength of his life (vs. 1). The wicked tried to destroy David many times, but they fell (vs. 2). No army, and no threat of war could cause David to fear (vs. 3). David wanted to dwell in the house of the Lord for his whole life, because he knew that the presence of God was the only true place of safety. God would set him on a high rock (vs. 4-5). David knew that God would never forsake him (vs. 9). Even if his father and mother forsook him, David knew that the Lord would take care of him (vs. 10). Knowing that to be true, David had no fear of any enemy. He simply begged God to deliver him from his adversaries (vs. 12). The knowledge that he would see God in the "land of the living" is why he never lost heart (vs. 13). David personified in his life and in his heart, the final sentiment of the psalm: "Wait on the Lord; be of good courage, and He shall strengthen your heart; wait, I say, on the Lord! " (vs. 14).

Psalm 28 – "A Psalm of David"

The key word in Psalm 28 is "hear." David asks God to hear his prayer, and he expressed thanks that God always heard him. David begged God to not be silent toward Him, or he would be like those who go down to the pit (vs. 1). He asked God to hear the voice of his supplications when he cried to God (vs. 2). Like most of the other psalms which are prayers, David asked God to meet out justice to David's enemies (vs. 3-5). David blessed God because He heard David's supplications (vs. 6). The Lord was David's strength, and his heart trusted in God, and his heart greatly rejoiced not only in his own protection by God, but by the fact that all of the anointed enjoy the saving refuge of the Lord (vs. 8).

Psalm 29 – "A Psalm of David"

In , David's prayer emphasizes the "voice" of the Lord. The psalm magnifies God, and offers to Him the glory that He is due. The voice of God is portrayed as the power of creation, and the power which holds all of nature in the balance. David calls upon readers to " worship the Lord in the beauty of holiness " (vs. 2). God is worthy of praise because His voice is powerful and majestic and is heard in all of creation. His voice thunders over the waters (vs. 3), it splinters the cedars of Lebanon (vs. 5), it divides the flames of fire (vs. 7), it shakes the wilderness of Kadesh (vs. 8), it makes the deer give birth, and strips the forest bare (vs. 9). The God whose voice is so powerful will bless His people with peace (vs. 11).

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Psalm 30 – "A Psalm. A Song at the dedication of the house of David "

Psalm 30 is a prayer offered at the dedication of the house of David. David knew the lowest depths of despair and pain, and he also knew the highest highs of prosperity. In every case, He knew that God was there. He always prayed to God, asking help when he needed it, and offering thanks at all times. Now, at the dedication of the "house of David," David calls upon his people to praise God. What "house" does David have in mind? Was it his palace? Was it the temple? I am not certain. If it was the temple of Solomon, then David offered this prayer before the beginning of the project, because he was not allowed to build the temple; that was Solomon's job, and it was begun after David was no longer king. Perhaps it was a prayer at the site of the tabernacle, prior to the building of the temple. Or, maybe it was his own palace. It really doesn't matter all that much. The prayer is just as effective in any case. One statement says it all, as concerning David's attitude: " Now in my prosperity I said, 'I shall never be moved'. " David knew that God had brought him up from the grave, and was worthy of praise (vs. 2-3). He called upon the saints to give thanks and praise at the remembrance of His holy name (vs. 4). A key thought is the following: " For His anger is but for a moment, His favor is for life; weeping may endure for a night, but joy comes in the morning " (vs. 5). David describes his gratitude for God's ever present help. When he cried out to God for mercy, God answered his prayer, and turned his mourning into dancing, causing David to exchange sackcloth for gladness (vs. 10-11). He vowed to give thanks to God forever (vs. 12).

Questions:

1. What did David say in Psalm 24 about God's relationship with nature?

2. Who did David say could ascend into the hill of the Lord?

3. What did David mean when he referred to Jacob in Psalm 24?

4. How did David portray himself in Psalm 25?

5. What kind of man does the Lord guide in justice?

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6. Did David express to God the troubles of his heart and his distress?

7. How did David portray himself in Psalm 26?

8. Was David haughty in this psalm? Why, or why not?

9. How would David feel if an army encamped against him, or if war was at the door?

10. Where would God hide him in time of trouble?

11. What did David mean when he imagined that his father and mother might forsake him?

12. What is the operative word which sets the theme of Psalm 28?

13. How is it that this word gave David comfort and courage?

14. What is the key word of Psalm 29?

15. What did David ask his people to do at the dedication of the house of David?

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Lesson 15

Meditations on the Rock of our Refuge (Psalms 31-34)

The psalms in this lesson are more of David's prayers and meditations, but they all have the common thread of God's constant protection for those who wait on Him. Specifically, David speaks of his own faith and trust in the Lord, and he tells us why he puts his trust in God as the Rock of refuge.

Psalm 31 – "To the chief musician. A Psalm of David ."

This psalm contains familiar sentiments that David has already addressed; specifically, David asks God for help against His foes. David was confident in God as the " rock of my refuge " (vs. 2-3). His enemies had laid a net in order to ensnare Him, and David knew that only the Lord could rescue him (vs. 4). The psalms of David show a steadfast commitment to the Lord, because He knew that only God could save him. He often mocked those who foolishly trusted in themselves or in idols. David put himself and his troubled spirit solely in the hands of the Lord, rather than in idols like other men (vs. 5). He knew that there was no help for him in lifeless idols, and he despised those who trusted in them. His language is very strong: " I have hated those who regard useless idols " (vs. 6). David knew God was aware of all of his adversities, and he knew that God would never abandon him to the hands of an enemy (vs. 7-8). Although in this psalm David expressed such complete confidence in God's loving care, David also poured out to God the many fears of his heart (vs. 9-13). His eyes were wasted with grief, and his body and soul wasted away as he spent his years grieving and sighing (vs. 9-10). He was repulsive to friend and foe alike, and he was often an abandoned and forgotten man (vs. 13). David's response to these troubles was to praise God for His goodness, and to renew his appeal for God's help (vs. 14-24).

Psalm 32 – "A psalm of David: A contemplation ."

Psalm 32 is a beautiful prayer which David describes the blessing of God's forgiveness. In the first verse, David states the blessing: " Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man to whom the Lord does not impute iniquity, and in whose spirit there is no deceit " (vs. 1-2). David was a man who had a healthy appreciation for God's forgiveness (vs. 3-5). He was not without significant sins, and he knew it. Therefore, he was able to speak with authority about the blessing of forgiveness. When he was in sin, David said his bones grew old, and he groaned all day long (vs. 3). His vitality left him as in a summer drought (vs. 4). This oppressive grief troubled

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David because of His consciousness of the hand of God upon him. The answer to his grief and oppression was plain to him: David must repent (vs. 5). David knew that the Lord would preserve Him and deliver him, as He would all who are godly and pray to the Lord (vs. 6-7). In the next brief section, David speaks as if he were the mouthpiece of God, exhorting men to listen to the teaching and guidance of God (vs. 8-9). God urges men to heed Him and to not reject Him like stubborn horses and mules might (vs. 9). This paragraph in which David speaks with the voice of God is David's way of saying that he had indeed been receptive to the voice of God. David concludes this psalm by stating the consequences for those who choose to reject the guidance of God. They will face great sorrow. However, mercy and joy will come to the man who heeds the voice of God (vs. 10-11).

Psalm 33 –

In David describes the role of God in the affairs of men. This psalm ought to be of particular interest to us today. Mankind has accomplished many amazing things throughout history, and we have made many advances in science, technology, and civilization; however, man has never accomplished anything good without the help of God. This is David's theme. David's list of God's marvelous works in the affairs of men is long: • (vs. 4) – The word of the Lord is right and His deeds are done in truth. • (vs. 5) – The earth is full of the goodness of the Lord. • (vs. 6-9) – God created the heavens and the earth by the words of His mouth. • (vs. 10-12) – God controls the rise and fall of nations. • (vs. 13-15) – God from heaven knows all of the thoughts and deeds of men on the earth. • (vs. 16-17) – God is in control of the rise and fall of kings; their strength and their massive armies do nothing to forestall the judgments of God against them. • (vs. 18-19) – The Lord's eye is always on those who fear Him and He will save them. For these many reasons David instructs the faithful to wait for the Lord (vs. 20). God alone is our help and our shield, and in God alone will our hearts rejoice (vs. 20-22).

Psalm 34 – "A Psalm of David when he pretended madness before Abimelech, who drove him away, and he departed ."

The event that prompted this psalm is recorded in 1 Samuel 21:10-15. You will note when reading the text that the king was actually named Achish. Why does the psalm say that he was Abimelech? Adam Clark, in his commentary on the text says that Abimelech was a traditional name of Philistine kings. David had just received food from the sanctified bread from Ahimelech the priest (vs. 2-6), and then he fled to Gath for help, because a servant of Saul was

62 present and saw David (vs. 7). However, the servants of the Philistine king reported David's true identity to the king, prompting David's insanity act (vs. 12- 13). The king wanted nothing to do with a lunatic, and sent David away (vs. 14- 15). This psalm is typical of David's prayers of thanks and praise for God's protection. Saul was engaged in an unrelenting campaign to find and kill David, and his spies were everywhere. David clearly was a man under siege, and he feared for his life. Yet, for all of Saul's efforts to assassinate David, David always managed to escape, often with the obvious providential help of the Lord. David's prayer begins like so many of them do, with a joyful and emotional statement of gratitude for God's help. He declares, like a man who is grateful for recent help, that he will praise God continually (vs. 1), and that his soul will make its boast in the Lord (vs. 2). He calls upon all others to do the same and " magnify the Lord with me, and let us exalt His name together " (vs. 3). When you read the story in First Samuel, you see how frightened David was, when he was identified to King Achish. Now, in this psalm, he humbly and thankfully exults: " I sought the Lord, and He heard me, and delivered me from all of my fears...the poor man cried out, and the Lord heard him, and saved him out of all his troubles " (vs. 4-6). David said that the angel of the Lord encamps around those who fear Him and delivers them (vs. 7). Surely, David knew the kind of peace and comfort that this image of the angel conveys. Now, David calls upon all who read his words to " taste and see that the Lord is good " (vs. 8). He urges us all to fear the Lord, and there will be no want in our hearts (vs. 9). While lions go hungry, no faithful man will lack any good thing (vs. 10). David hastens to instruct all who turn to the Lord to be faithful to him, and not to simply expect blessings without cost. Those who desire life and seek good must keep their tongues from evil and their lips from speaking deceit (vs. 11-13). They must depart from evil and do good; seek peace and pursue it (vs. 14). The eyes of the Lord are on the righteous, and his ears are open to their cry, but the face of the Lord is against those who do evil (vs. 15-17). The Lord is near to those who have a broken heart and a contrite spirit (vs. 18). Righteous men may suffer many afflictions, but the Lord delivers them out of all of their troubles and guards them (vs. 19-22).

Questions:

1. Why did David refer to God as His rock and fortress?

2. Why would David, a king, of all people, need a rock and a fortress?

3. What was David's attitude toward those who regard useless idols?

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4. Where did David turn instead of to idols?

5. How did David's neighbors regard him? What was his physical condition? What does this description of him mean?

6. What does David say about the man whose transgression is forgiven?

7. Why did David's bones grow old and why did he groan all day long?

8. What did David mean when he said his vitality was turned into drought?

9. On what instruments did David say to praise the Lord?

10. By what were the heavens made?

11. What happens to the counsel and plans of the nations? What does this teach us?

12. What was the occasion that prompted David's 34 th Psalm?

13. Who was the King of Philistia? Why does the Psalm list a different name?

14. What is the overall tone of Psalm 34?

15. What must the man who loves many days do?

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Lesson 16

Meditations On The Nature Of Wickedness (Psalms 35-37)

David wrote often about the fate of the wicked and that of the righteous man. These are important and appropriate themes. It is hard to watch wicked people prosper and not grow angry. Many men have been lured to a life of wickedness, because they fretted over what they thought was their own meager existence, in spite of trying to live righteously. David assures us in these psalms that righteousness is the only worthy way to be, and will be rewarded by God. And, he assures us that the wicked will meet a destructive end.

Psalm 35 – "A Psalm of David"

Here is another of David's imprecatory psalms. Imprecatory psalms are those in which David asked God to help him by defeating David's enemies. The tone of this Psalm is militaristic. From the start, David asks the lord to "... fight against those who fight against me " (vs. 1). He presents himself as a soldier decked out for battle, and he asks the Lord to " Take hold of shield and buckler, and stand up for my help. Also draw out the spear and stop those who pursue me... " (vs. 2-3). David begged God to shame those who sought his life. He wanted his enemy's destruction to come upon him unexpectedly, and for him to be caught in his own net (vs. 4-8). David's enemies bore false witness against him (vs. 11), and they rewarded him with evil for his good (vs. 12). Yet, David fretted for them, paced his floor sleeplessly, and fasted when they were sick (vs. 13-14). It is hard not to see Absalom in these words. In spite of Absalom's hatred of David, David loved him and wished to spare him. Maybe this refers to his love for Saul, in spite of Saul's persecution of David. But, if this is not Absalom or Saul, still David prayed for his enemy as if he were a friend or brother (vs. 14). David left his vindication in the hands of the Lord (vs. 23-25). David prayed that if they were shamed, it would be the Lord who would cause it (vs. 26). He wished to be united in peace with those who favored his cause (vs. 27- 28).

Psalm 36 – "To the Chief Musician. A Psalm of David the servant of the Lord ."

Psalm 36 is a meditation upon the depths of the wickedness of men. The first verse is different in the NKJV than in the KJV and ASV. In the NKJV David opens his remarks with a reference to his inspiration: " An oracle within my heart concerning the transgression of the wicked:... " An oracle is a divine utterance. Therefore, this psalm is not merely a statement of David's opinion about the wicked, it is the inspired truth of God concerning the condition and their fate. But, the wording in the KJV and ASV is: " The transgression of the wicked saith within

65 my heart... " Whatever the correct translation, what David writes is inspired of God. He clearly observed the conduct of the wicked, and his comments here, though his judgment, are first and foremost the truth of God's revelation through David. Here is how David describes the wicked man: He flatters himself in his own eyes, concerning his iniquity (vs. 2). That is to say, he justifies himself. His words are wickedness and deceit (vs. 3). He ceases to be wise and to do good (vs. 3). He devises wickedness on his bed (vs. 4). He sets himself in a way that is not good (vs. 4). He does not abhor evil (vs. 4). The picture that David's words paint is a bleak one. He saw this kind of wickedness all around him. The temptation would be to give up and to lose heart in the face of such evil, but David did not give up. He knew that God is merciful and faithful (vs. 5), and that God's righteousness is as high as the mountains, and his judgments are as deep as the sea, and that God preserves both man and beast (vs. 6). He knew that God's loving-kindness is precious, and that those who put their trust in Him are fully satisfied (vs. 7-8). God is a fountain of life and light (vs. 9). David asked god to help him continue faithfully, and not surrender to the wicked (vs. 10-12).

Psalm 37 – "A psalm of David "

Psalm 37 is a confident description of the blessings due one who puts his confidence in the Lord, and who walks in the pathway of righteousness. David means to infuse his readers with the right perspective about things that we fret about, and about which our perspective is wrong. He commands us not to fret because of the prosperity of the wicked, nor should we doubt the blessings we will receive if we walk with the Lord. This is a beautiful and joyful affirmation of the Lord's way. David wants us to not envy the wicked, because they will be cut down like grass (vs. 1-2). Rather, we should trust in the Lord and do good, feed on His faithfulness, and delight ourselves in the Lord, and He will give us the desires of our heart (vs. 3-4). Throughout the psalm, David points joyfully toward the Lord and His path of righteousness as the only path that leads to blessings. We are to rest in the Lord and wait patiently for him, rather than fretting because of the man who prospers (vs. 7). We are to cease from anger and forsake wrath (vs. 8). Evildoers shall be cut off; but those who wait on the Lord will inherit the earth (vs. 9). These are words that we desperately need to incorporate into our thinking. Right or wrong, it seems to be human nature to envy the prosperity of others. And, we tend to grieve at the knowledge that the wicked often prosper. However, David reminds us that fretting over such things is pointless. The wicked do not truly prosper, at least not spiritually, which is the only prosperity that matters. The wicked plot against the righteous, but the Lord laughs at him, because judgment day is coming (vs. 12-15). A man who is righteous but has little, is better off than the man who is wicked and is rich. The Lord will uphold the righteous, but not the wicked man will be broken (vs. 16-17).

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For many verses, David contrasts the plight of the wicked and the reward of the righteous (vs. 18-33). David's conclusion is that we must " Depart from evil, and do good; and dwell forever more " (vs. 27), because the Lord loves justice and He does not forsake His saints, but preserves them evermore (vs. 28). We are to " Wait on the Lord and keep His way, and He shall exalt you to inherit the land.. ." (vs. 34). We are to watch the blameless and upright man, and compare him to the transgressor. The blameless man is at peace, but the wicked man will be destroyed (vs. 37-38).

Questions:

1. What is an imprecatory psalm?

2. How does David present himself in Psalm 35?

3. Why did David ask God to hold his shield and buckler?

4. How did David respond when his enemy suffered? What does this suggest about who his enemy was?

5. In Psalm 36, what was within David's heart, and why?

6. What does the wicked man devise on his bed?

7. Why does David exhort us not to fret because of evildoers nor to be envious of the workers of iniquity?

8. Against whom does the wicked man gnash his teeth?

9. Who is better off? The wicked who is rich or the righteous poor man? Why?

10. Why did David say one should observe both the blameless man and the wicked man?

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Lesson 17

Psalms Pleading For Forgiveness And Mercy (Psalms 38-41)

Psalm 38 – "A Psalm of David. To bring to remembrance."

In Psalm 38, David speaks of the sorrow and fear that he feels because of God's displeasure in him. He feels the wrath of God, and it causes him physical and emotional agony. David had committed some sin, although he does not specify what that sin was. Some think this is another Psalm in which David grieves openly about his sin with Bathsheba. David's words describe the effects of his conscience on his life. He said that: " There is no soundness in my flesh because of Your anger, nor any health in my bones because of my sin " (vs. 3). He spoke of how his iniquities were a heavy burden that he could not bear (vs. 4). Then David said: " My wounds are foul and festering because of my foolishness " (vs. 5). He was troubled and he mourned all day long (vs. 6). His loins were full of inflammation, and there was no soundness in his flesh (vs. 7). When a man is overwhelmed with grief because of sin, he feels physically sick. But, David was not only physically sick, he was emotionally and spiritually sick as well. He said that he was feeble, severely broken, and that he groaned because of the turmoil in his heart (vs. 8). All that David wanted out of life was to serve the Lord. His heart panted for the Lord, but his strength failed him (vs. 10). He was ready to fall, and his sorrow was continual (vs. 17-18). To top things off, David knew that his enemies rejoiced over his weakened condition, and they waited to take advantage of him when he reached his lowest ebb (vs. 12 16, 19, 20). He cried out to God for help (vs. 21-22).

Psalm 39 – "To the Chief Musician. To Jeduthun. A Psalm of David ."

Psalm 39 is a prayer in which David cries out for mercy from God, because he perceives his time is short, this prayer has a sense of great urgency to it. Twice David says that the lifetime of a man is like a vapor (vs. 5, 11). David said that only God knew the measure of his days (vs. 4), and the Lord had made David's life as handbreadths (vs. 5). At best, every man walks about like a shadow, and they busy themselves in vain (vs. 6). David believed there was no time to waste. He needed the forgiveness of God, and he needed it before he departed from this life. In this vein, David begged God to deliver him from his transgressions (vs. 8). His only hope was in the Lord, and only the Lord could save him (vs. 7). David silently endured the chastening of the Lord (vs. 9). David cried out, because God's chastening was severe, and he compared it to a plague which consumed him (vs. 10-11).

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David concluded his tearful prayer for mercy with a final note of urgency (vs. 12-13). David knew that his sins were the cause of the chastening of God, and he pled with God to forgive him, because he was only a sojourner on earth, and he would soon go away and be "no more."

Psalm 40: "To the Chief Musician. A Psalm of David. "

In Psalm 40, David extols the virtue of trusting in the Lord. It also contains a bit of Messianic prophecy within its verses. David speaks as one knew that his faith and trust in the Lord was vindicated. He had waited patiently for the Lord, and the Lord heard his cry (vs. 1). The Lord brought David up out of the horrible pit of sin and set his firm firmly upon a rock (vs. 2). As a result of his forgiveness, David had a new song in his mouth, one of praise (vs. 3). David, of all men could say: " Blessed is that man who makes the Lord his trust, and does not respect the proud, nor such as turn aside to lies " (vs. 4). The goodness of the Lord toward David and all who trust in God were so many that they cannot be numbered (vs. 5). Next, David looks forward across time to the Messianic rule of Jesus during the New covenant. The Hebrew writer makes use of the following words: "Sacrifice and offering you did not desire; my ears you have opened. Burnt offering and sin offering You did not require. Then I said, 'Behold, I come; in the scroll of the book it is written of me. I delight to do Your will, O my God, and Your law is within my heart'. " (vs. 6; Hebrews 10:5-9). The Hebrew writer was talking about the New versus the Old Covenant. He explained the citation of Psalm forty with these words: " He takes away the first that He may establish the second " (Hebrews 10:9). Animal sacrifices were required during the Old Covenant, but are not part of the New Covenant. Looking across time, David spoke of the importance of preaching the salvation of the Lord (vs. 9-10). David surely preached righteousness, especially in his authorship of the Psalms, but his words here point to a time when salvation itself would come in the death of Jesus, and then His salvation would be preached throughout the world. Now David returns to himself and his own relationship with the Lord. He had faithfully served the Lord, had proclaimed him to all who would listen, and now he asks God to extend to him his tender mercies and loving kindness regarding the sins that he had committed (vs. 11). He was surrounded by "innumerable evils" and his own iniquities were so many that he says they were more than the hairs of his head, and his heart failed him (vs. 12). Yet, he knew that the Lord could deliver him (vs. 13). It is interesting to note that in each of the psalms where David asks God for mercy for his sins, he always seems to include a notation about the wicked. David did not want his sins to be an occasion for his enemies to reject God. He wanted God to forgive him for his own soul's sake, but also so that his enemies would be thwarted (vs. 14-15). David finishes his prayer with a humble petition for speedy deliverance from his sins (vs. 16-17).

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Psalm 41: "To the Chief Musician. A Psalm of David."

In Psalm 41 David speaks of himself as a man who lies on his bed, sick and awaiting death. He prays for mercy and forgiveness for his sins, and he expresses his regret that his enemies find his plight to be a cause for celebration. There is also a messianic element late in the psalm. David starts by stating on his own behalf that God blesses the man who considers the poor, and that God will deliver him in time of trouble (vs. 1). David was not tooting his own horn, but was acknowledging the confidence that he had that God would remember not only his sins, but also the good that he had done. He knew that God would preserve him and not deliver him to his enemies (vs. 2- 3). The Lord would help David recover from his illness (vs. 3b). David once more acknowledges his sins, and cried out to the Lord for mercy (vs. 4). He also spoke of his enemies who wished for him to die, and would consider his death their chance to rejoice (vs. 5-6). They plot his demise, and they condemn him for his sins, which they think his sickness proves (vs. 7- 8). In these anguished words, in which David describes his enemies, he gives us a brief glimpse of the future Christ. David says: " Even my own familiar friend in whom I trusted, who ate my bread, has lifted up his heel against me " (vs. 9). John records the words of Jesus, in which he quoted this psalm and applied it to Judas, who would betray him (John 13:18). He finishes the psalm as he always did, with a prayer for mercy (vs. 10). David knew that the Lord loved him and was pleased with him, because thus far, all of his bloodthirsty enemies had not triumphed over him (vs. 11). His last words are a statement of praise for the Lord (vs. 13).

Questions:

1. What did David mean when he said that God's arrows pierce him deeply, and His hand pressed down on him? (38:2).

2. What were some of the effects that the anger of the Lord toward David caused David to suffer physically?

3. Why would David suffer physically because of God's anger?

4. What did David mean when he said that he was a mute in the presence of God?

5. What words in Psalm 39 express David's sense of urgency?

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6. Why was David so urgent with his requests?

7. What did David mean when he said that men walk about like a shadow?

8. What did David say was a plague upon him?

9. What was David describing in (40:2-3)? What was the clay, and what was the rock, and why were both significant?

10. Which writer of the New Testament quoted (40:5-8)? What was this writer talking about?

11. Why did David say "Blessed is he who considers the poor"? (41:1) What did this have to do with David?

12. Why did David's enemies speak evil of him? What did they anticipate?

13. When Jesus quoted verse 9, to whom was He referring?

14. What event was Jesus referring to?

15. Why was David concerned about his enemies' joy over his own sufferings?

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Lesson 18

The Sons of Korah Begin To Speak (Psalms 42-44)

What follows is a series of three psalms possibly written while Judah was in captivity in Babylon. The writer speaks of having been "cast off" by God, while surrounded by enemies, and he affirms that only God can save the nation if He will return His attention to them. The " sons of Korah " were a family within the priestly tribe of Levi. They were part of the line of Kohath, and their job was to sing praises to God (2 Chronicles 20:19).

Psalm 42 – "To the Chief Musician. A contemplation of the sons of Korah ."

Psalm 42 is the first of the psalms to be ascribed to another writer other than David. Some believe that this psalm was written during the time of the Babylonian captivity, and was meant to be for the consolation of the king and the people who were in a foreign land. The psalm starts with one of the most beautiful images in the Bible: " As the deer pants for the water brooks, so pants my soul for You, O God " (vs. 1). You can imagine this scene in your mind's eye, can't you? The deer trudges through forests and fields searching for life giving water. He cannot survive without water, and with each step, his thirst increases. When he finds the cool stream, all of his needs are met, and he is satisfied. The psalmist says that his thirst is the same, but it is a thirst for God: " My soul thirsts for God, for the living God. When shall I come and appear before God? " (vs. 2). This plea is all the more urgent, when you consider that this may have been written from Babylon, by one who believed himself to be utterly cut off from God. Over the course of this Psalm, the writer tells us that his need for God was as pressing as hunger and thirst. His tears had been his food day and night (vs. 3). His soul was cast down and disquieted within him (vs. 5). He was so troubled that the memory of it never escaped him, wherever he went – from the land of the Jordan, from the heights of Hermon, or from the Hill Mizar (vs. 6). The psalmist was overwhelmed by wave after wave of grief and sorrow (vs.7). Yet, in spite of his burden, the Psalmist knows that his hope rests in the Lord. He knew that the Lord would command his loving-kindness in the daytime, and at night he would pray to God (vs. 8). He could not escape his sorrow, and fretted that God had forgotten him while he suffered at the hands of his enemies (vs. 9-10). However, his final question shows that he had not lost hope: " Why are you cast down, O my soul? And why are you disquieted within me? Hope in God; for I shall yet praise Him, the help of my countenance and my God " (vs. 11).

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Psalm 43

The author and circumstances of Psalm 43 are not mentioned, but because of the tone of the psalm, it seems likely that it was written during the same time and circumstances as Psalm 42. Some even suggest that Psalm 43 was originally connected as a part of Psalm 42. What did the psalmist mean when he said that God had cast him off (vs. 2)? We know that God never abandoned any of His faithful servants, and even when Israel was mired in sin, God offered them the hope of salvation if they would repent. However, God allowed Israel to suffer for their sins. The Babylonian Captivity was just such a time. The words of verse two make sense if you put yourself in the place of one exiled in Babylon. You can also understand the longing reference to the tabernacle of God. The writer asked God to send him the light of truth, so that they could lead him " to Your holy hill and to Your tabernacle " (vs. 3). His hope was to be restored to his home and to fellowship with God. Then he would " go to the altar of God, to God my exceeding joy; and on the harp I will praise You, O God, my God " (vs. 4). The writer rallies his faith and his heart to trust completely in the Lord (vs. 5).

Psalm 44 – "To the Chief Musician. A Contemplation of the sons of Korah ."

Like the previous two psalms, this fits within the same framework. The writer of Psalm 44 refers to his people having been scattered among the nations (vs. 11). This psalm rings with the anguish and anger of the writer. He writes as a bitter man calling on God to once more rise and save his nation. The psalm begins with a reference to Israel's past. The writer says that oral history told how God delivered Israel from foreign nations (vs. 1-2). Israel was not successful in battle because of their own military might, but they succeeded because of the strong arm of the Lord (vs. 3). The writer calls upon God to help them in their current battles as He had in the past (vs. 4-8). The writer promised that he would not trust in his bow, nor his sword (vs. 6). He promised that Israel would trust in God forever (vs. 8). Next, the psalmist looks around him, and confesses the punishment from God that Israel was suffering in captivity (vs. 9-16). Israel fell in battle, because God stopped going out to battle with the army (vs. 9). Israel was forced to surrender and suffer plunder (vs. 10). Israel was like sheep intended for food, and was scattered among the nations (vs. 11). God had sold them for nothing (vs. 12). Because God abandoned Israel, Israel was a reproach and scorn among the nations (vs. 13-14). The next paragraph seems out of place in this series of psalms, because the writer implies, if he does not say it outright, that Israel was being punished for nothing. He says that Israel had not forgotten God, and had not dealt falsely with His covenant (vs. 17). Their heart had not turned back nor departed from the Lord's way, or so he says (vs. 18). Yet, God had severely broken the nation and covered it with the shadow of death (vs. 19). The writer acknowledges that had they gone after other gods, then the Lord would have known it (vs. 20-21). He

73 implies that Israel had not done this. Yet, Israel was accounted as sheep for the slaughter (vs. 22). He called upon God relieve the nation of their affliction for His mercies' sake (vs. 23-26). Did the Psalmist, writing by inspiration, accuse God of wrongdoing? I can't imagine any scenario in which that would be the case. God is innocent of any wrong doing. This confusing paragraph may be similar to the argument made by Job concerning his own plight. Throughout the course of Job's speeches with his friends, he maintained that he was not guilty of the crimes of which they accused him, yet still he suffered. He said that the arrows of the almighty were in him, meaning God was attacking him. Job never accused God of wrongdoing, but he definitely viewed himself as under attack by God, and for a reason that he could not fathom. While he was ignorant of God's purpose, he felt that his burden was greater than any iniquity of which he might be guilty. Perhaps this is the point of writer of Psalm 44. Surely he did not accuse God of injustice, but he may well be expressing his belief that the current punishment of Israel in Babylon was more than was worse than necessary. In a roundabout way, the writer was acknowledging God's power, both to punish the nation, and to save them.

Psalm 45 – "To the Chief Musician. Set to 'The Lillies.' A Contemplation of the sons of Korah. A Song of Love "

The 45 th Psalm describes itself in the title as a love song. Specifically, it is a love song of subjects for their king. This is a Messianic psalm, and the king is Jesus. The king is portrayed as " fairer than the sons of men." Grace is upon His lips, and God has blessed Him forever (vs. 2). The Hebrew writer quotes this psalm and applies it to Jesus: "Your throne, O God, is forever; a scepter of righteousness is the scepter of Your kingdom. You love righteousness and hate wickedness; therefore God, Your God, has anointed You with the oil of gladness more than your companions ." (vs. 6-7; see: Hebrews 1:8-9). Many poets have extoled earthly kings with high sounding language, but no earthly king deserves praise and adoration more than the Lord Jesus Christ. The language used by the writer of this psalm is common when describing Jesus. He has a sword on His thigh (vs. 3; compare : Revelation 1:6; 19:15). Jesus is the majestic King riding triumphantly on a horse (vs. 4; cp: Revelation 6:2). The flowing words of adoration fit Jesus like no other king. Because He is the Lord, it is right to worship Him (vs. 11). The royal daughter is brought before the King in robes of many colors (vs. 13-14). Her sons shall be princes in all the earth (vs. 16). The name of the King would be known and praised forever (vs. 17).

Questions:

1. Who were the sons of Korah? What was their genealogy?

2. Where was Israel when this psalm (42) was composed?

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3. For what did the deer pan? How did this relate to the search of the psalmist?

4. What did the writer mean when he referred to waterfalls and crashing waves?

5. In Psalm 43, what did the writer ask God to send him? Where would these things lead him?

6. What does the writer's mention of the tabernacle imply about the possible time and place of writing?

7. Why did foreign nations not gain a possession in Israel (Psalm 44)?

8. In what way had God cast off His people?

9. Where were they scattered?

10. How does the Psalmist feel about God's punishment?

11. Who did he blame for Israel's predicament?

12. Of what did the writer say Israel was guilty?

13. Where in the New Testament did a writer quote verse 22?

14. Who is the king in Psalm 45? How do we know?

15. How did the Hebrew writer use this psalm?

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Lesson 19

The Sons of Korah Sing Songs Of Praise (Psalms 46-49)

The next few psalms are the last written by the sons of Korah until later (starting with chapter 84). These psalms all ring with an urgency and joy of praise. If we are correct, and the sons of Korah wrote during the time of the Babylonian captivity, then these psalms surely describe the joy that Judah would have felt after their return to Jerusalem.

Psalm 46 – "To the Chief Musician. A Psalm of the sons of Korah. A song for Alamoth. "

Psalm 46 is a short statement of the confidence of God's people in His protection and care for them. In the title, the word " Alamoth " appears. What this means is uncertain, but many believe it is a reference to a choir of virgins. Like all of the psalms, the sentiment of the author is put in highly figurative language. The troubles that confront Israel are described as though the earth itself were shaken; the earth removed, the mountains carried into the sea, and the waters rage (vs. 1-3). All of this upheaval is answered in the next verse by a description of tranquil waters which " make glad the city of God " (vs. 4). The picture is clear enough – in the face of all of Israel's troubles, God would sustain the nation. God is in the midst of her, and she shall not be moved (vs. 5). The nations may rage, and the earth may melt at the utterance of His voice, but God's people will be saved (vs. 7). In spite of all of Israel and Judah's troubles, the sons of Korah knew that the Lord of Hosts is with His people and He is their refuge (vs. 7). Proof was all around them. The works of the Lord could be seen everywhere. God made desolations in the earth (vs. 8), and He made wars to cease (vs. 9). The proper response of the servants of God is to "Be still, and know that I am God; I will be exalted among the nations, I will be exalted in the earth! " (vs. 10). Come what may, " The Lord of hosts is with us; the God of Jacob is our refuge ..." (vs. 11).

Psalm 47 – "To the Chief Musician. A Psalm of the sons of Korah ."

Psalm 47 is short, but full of great confidence. Many believe this psalm was composed to be sung at the dedication of the temple once it was rebuilt. One can imagine the children of Israel singing this exuberant song of praise upon their return to Jerusalem. From their perspective, there would be no enemies strong enough to harm them, so long as the Lord is their God. The first verse states puts the psalm in the category of praise: "Oh, clap your hands, all your peoples! Shout to God with the voice of triumph! " (vs. 1).

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The Lord Most High is awesome, and He is the great King over the all the earth (vs. 2). He subdues all nations, and subjects them to Israel (vs. 3). There is no need for the people of God to fear nor be anxious, because the Lord chooses their inheritance for them, because He loves them (vs. 4). The sons of Korah call on the people to sing praises to God because He is King over all the earth (vs. 6-7), He reigns over the nations, and sits on His holy throne (vs. 8-9). All of the earth bows before the God of Israel. The princes of the people - the descendants of Abraham - and the shields of the earth (all of the powers of the world) bow before the Lord (vs. 9).

Psalm 48 – "A song. A Psalm of the sons of Korah ."

Psalm 48 describes the beauty and majesty of God's holy city, Jerusalem. The sons of Korah write this and the previous two psalms to praise God for His goodness to Judah. What greater blessing could they praise God for than to be restored to their home, and to once again see Jerusalem and the temple rebuilt? The song begins with a description of the loveliness of Jerusalem in its surroundings. It is beautiful in elevation (vs. 2); the city of Jerusalem, being built on a hill, would have been visible for miles around. It is the joy of the whole earth (vs. 2b); throughout the Old Testament, Jerusalem was a city over which many wars were fought. It is Mount Zion, and the city of the Great King (vs. 2). David made Jerusalem his capital, and it was called the City of David, but even more important, it was the city of God. God took care of Jerusalem, and so its citizens had reason to rejoice, as well as to glory. God is in her palaces and is her refuge (vs. 3). The kings of the earth hastened away from Jerusalem in fear, because God was in the city (vs. 4- 6). Their fear was as that of mariners from Tarshish which were destroyed in a storm (vs. 7). The citizens gloried in the stories of the past, in which God protected Jerusalem, but they were also buoyed by their own experiences, as they saw the kings of the earth beaten back time and again (vs. 8). Therefore, the citizens of Judah thought on God's loving kindness in the midst of His temple (vs. 9). The psalm ends as joyfully as it begins, with a call for all the citizens to rejoice and be glad (vs. 11). The city of Jerusalem that once lay in ruins had been rebuilt, and the temple which was razed has been restored. The glory of the city had been restored. Citizens should walk around Zion, and count all her towers and bulwarks, and consider her palaces (vs. 11-12). Then, they should pass on the story of God's love for Jerusalem to the following generations (vs. 13). God would be their God forever, even to death (vs. 14).

Psalm 49 – "To the Chief Musician. A Psalm of the sons of Korah ."

Psalm 49 is a statement about the confidence that should infuse the hearts of the faithful. However, it teaches this lesson in sort of a backward way – he contrasts the confidence of the righteous with the confidence of a fool. The writer tells us where the confidence of a believer should be invested, and what he

77 should do: he should incline his ear toward the Lord and be confident in him (vs. 1-5), but then, the writer turns his attention to the false confidence of the unrighteous (vs. 6ff). He shows how foolish such a man is, and in doing so, he boosts our confidence in the Lord. Those who trust in their wealth cannot redeem their brothers (vs. 6-7). Wise men die, and foolish people perish, leaving their wealth to others (vs. 9-10). They die being convinced that their houses will last forever, and their land will bear their name forever, but like common beasts, all great men die (vs. 11-12). The fool and his posterity who fall for their unwise sayings will be laid in the grave, and their beauty will cease (vs. 13-14). On the other hand, the wise man knows that God will redeem him from the power of the grave (vs. 15). The wise man knows not to be moved by the influence of the rich, because " when he dies, he shall carry nothing away; his glory shall not descend after him " (vs. 16-17). The rich fool may bless himself, and men may bless him too, but "he shall go to the generation of his fathers; they shall never see light" (vs. 18-19). Such a man of honor is no better than beasts that perish (vs. 20).

Questions:

1. What does "Alamoth" mean?

2. Why did the sons of Korah begin Psalm 46 with a description of natural upheaval?

3. Why did they next describe a river of streams that make glad the city of God?

4. What affect did God have on the wars on earth?

5. How is God portrayed in Psalm 47?

6. What are the "shields of the earth"?

7. What city is described in Psalm 48?

8. Why is this city exalted in such glowing terms?

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9. What happened to the kings of the earth who assembled against this city?

10. Why were the citizens urged to walk around the city and count her towers and bulwarks?

11. On what would the Psalmist wing his dark sayings in chapter 49?

12. Who would not be able to redeem his brother? Why could he not?

13. What happens to the wealth of the rich when they perish?

14. Of what are the rich convinced concerning their legacy?

15. To what is the death of the rich compared?

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Lesson 20

Two Psalms Of The Righteous Judgment Of God (Psalms 50-51)

Psalm 50 – A Psalm of Asaph

Psalm 50 is a description of God in His role as judge. It is also a reminder to God's people of the danger of neglect. Israel had become complacent. They made offerings, but they were not at all devoted to righteousness. God wanted righteousness more than their offerings. It is titled: A Song of Asaph. Asaph wrote twelve psalms (Psalms 50, 73-83). He is often mentioned with great respect along with David (1 Chronicles 15:19; 25:1; Nehemiah 12:46). He is the " mighty one, God the Lord " (vs. 1). The word Lord is the Hebrew word Jehovah, and means " the existing one " (Strong's Bible Dictionary). As if the words mighty and Lord were not clear enough, the psalm describes Him as having " spoken and called the earth from the rising of the sun to its going down " (vs. 1b). This Mighty, eternal God will come and not be silent, and a fire will devour before Him (vs. 3). The imagery of a devouring fire is one that is common with depictions of divine judgment (Numbers 16:35; Psalm 97:3). God will call His people together from heaven and earth to face Him in judgment (vs. 4-6). When God speaks, He will testify against His people, because He is God and has the power of judgment (vs. 7). They offered sacrifices continually, but they did not honor Him. The day of Israel's judgment will not be a time for sacrifice and offering. All the sacrificial animals belong to Him already (vs. 9-13). What God demands instead of sacrifice is thanksgiving and vows of devotion from the people. If they would make those, God would deliver them from their troubles (vs. 14-15). God would not rebuke them for their continual offerings, but because they did not glorify him (cp: vs. 8, 15). God would condemn the wicked for paying lip service to His covenant with them (vs. 16). They declared themselves loyal to God's covenant, but they did not heed His instructions or His words (vs. 17). Rather than serve God faithfully, they participated in sin. They consented with thieves and partook with adulterers (vs. 18). They used their mouths to speak evil (vs. 19). They slandered their brothers (vs. 20). For these things God vowed to rebuke Israel (vs. 21). The Psalmist concludes with an urgent appeal for humility and penitence: "Now consider this, you who forget God, lest I tear you in pieces, and there be none to deliver: Whoever offers praise glorifies me; and to him who orders his conduct aright I will show the salvation of God " (vs. 22-23). Judgment was coming for the negligent people of God, but mercy and forgiveness was available to them.

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Psalm 52 – "To the chief musician. A Psalm of David when Nathan the prophet went to him, after he had gone in to Bathsheba ."

Psalm 51 is a description of a man stripped of all desire except to be forgiven by God. These are the words of a man who succumbed to carnal lust and pride, but now he only wanted forgiveness and mercy. In the 51 st Psalm David pours out his grief over his sin. David's prayer in this psalm is one of the most heart wrenching prayers in the Bible. He does not hold back any of his grief. Neither does he justify himself or shift blame away from himself. He accepted it fully. The story of David's sin with Bathsheba is recorded in 2 Samuel 11:1-26. Although David was a man after God's own heart (Acts 13:22), and he was one of the greatest heroes of the Bible, he also committed one of the most grotesque sins recorded in the Bible. He took the wife of another man, conceived a child with her, and then had her husband murdered in order to cover things up. God sent Nathan the prophet to rebuke David and to pronounce punishment. When Nathan told David that he had sinned like the fictional man in the parable, David was humbled and repented (2 Samuel 12:13). Nathan assured David that God would forgive him, but the price for his sin would be the death of the son of Bathsheba (vs. 14). David appealed to God for " tender mercies " (vs. 1). He begged God to blot out his transgressions, and to cleanse him thoroughly from his iniquity (vs. 2). How can anyone read David's words and not feel his grief and his agony? I cannot help but imagine David, the great king of Israel, humbled as a little child, lost literally and emotionally, and craving the merest kind word of forgiveness from His father. David was a man, and acknowledged his sins like a man (vs. 3), but he was helpless before the God he had wronged (vs. 4). "Behold, I was brought forth in iniquity, and in sin my mother conceived me " (vs. 5). This is a difficult statement to explain. Calvinists quote it as proof of their doctrine of Total Hereditary Depravity. They say David was describing how he was born wicked and sinful in his nature. There is no reason to attach Calvinism to David's words. David also wrote about sin and children in Psalm 58:3. There, David said that children go astray as soon as they are born. If they go astray, then they must first be pure at birth. David surely would not contradict himself between the two psalms. There are several possible meanings to David's words, but in a context where he was confessing his terrible sin to God, it would be out of character for David to suddenly shift blame to some sinful nature that was beyond his control. The truth is that David (like all men) was born into a world of temptation and sin, and on this occasion David succumbed to temptation and sinned. What about the reference to David's mother? David's mother, being a human, was also subject to temptation and sin. To see inherited depravity here is a stretch. David faced his own sin, and in doing so complied, finally, with the desire of God for truth (vs. 6). He acknowledged his transgressions, and his sin was ever before him (vs. 3). He had done evil in the sight of God, and God was just to condemn him (vs. 4). This honesty is a contrast to how David had behaved in

81 the whole sordid affair with Bathsheba. For nearly a year David had deceived and lied his way through the whole mess, and finally his child died. Now he had no desire to lie any more. David felt no joy or gladness; he was filled with remorse (vs. 8). He begged God to purge him with hyssop, and to wash him whiter than snow (vs. 7). All that he wanted in the world was for God to blot out his iniquities (vs. 9). How much David had changed! When he first saw Bathsheba bathing, all he wanted was her, but now all he wanted was the restoration of his fellowship with God. David also asked God to create in him a clean heart and to renew a steadfast spirit within him (vs. 10). He begged God to not cast Him away from God or his Holy Spirit (vs. 11). He wanted god to restore to him the joy of His salvation and to uphold Him by His generous Spirit (vs. 12). David promised that he would spend the rest of his days teaching transgressors and converting them to God (vs. 13). If David was delivered from the guilt of bloodshed, his tongue would sing aloud of God's righteousness (vs. 14). He would praise God with his mouth (vs. 15). David makes a comment that is very similar to that of Asaph in the previous psalm (51:8-14). God did not want sacrifice and burnt offerings only; God wanted David's broken and contrite heart (vs. 16-17). Only when David repented fully would God be pleased with his sacrifices and offerings (vs. 18-19).

Questions:

1. Who was Asaph?

2. Where did Asaph say that God's beauty would come from?

3. What element is used to describe the judgment of God?

4. Who are the "saints"? (50:5)

5. Did God want their sacrifices? Why or why not?

6. What was wrong with those who took God's covenant in their mouths?

7. What was the occasion of Psalm 51's writing?

8. What did David want most?

9. What did he acknowledge to God?

10. How was David's attitude different than during his great sin?

11. What did David want God to create within him?

12. What did David promise to do if he was forgiven?

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Lesson 21

Psalms Of David's Torment (Psalms 52-59)

Psalm 52 – "To The Chief Musician. A contemplation of David when Doeg the Edomite went and told Saul, and said to Him, 'David has gone to the house of Abimelech'."

The 52 nd Psalm was written concerning the events recorded in 1 Samuel 21:1-7 and 22:9-23. It is a psalm about two men and their fate – one an opportunist (Doeg the Edomite), and David, who trusted in the Lord for his redemption. While David fled from Saul, he sought refuge with Achish, king of Gath, and while on his journey, he entered the tabernacle, which was then at Nob, and took some of the showbread to eat. Saul's servant, Doeg, the Edomite was there and returned to the king and reported the events, whereupon Saul called for and ordered the death of Abimelech and eighty-five of the priests. Surely, the words of this Psalm describe Doeg as David saw him. Doeg's tongue devised destruction like a sharp razor, working deceitfully (vs. 2). He loved evil more than good, and preferred lies over righteousness (vs. 3). He loved all devouring words and deceit (vs. 4), and for this reason God would destroy him, uprooting him from the land of the living (vs. 5). Doeg's legacy would be pitiful. Righteous men would fear God because of the punishment brought upon Doeg the Edomite. They would speak of him as an object lesson and would say: " Here is the man who did not make God his strength, but trusted in the abundance of his riches, and strengthened himself in his wickedness " (vs. 7). Doeg acted to preserve himself rather than to protect David. He hoped to garner favor with Saul by reporting David's whereabouts, and he succeeded. It was Doeg who was given the honor of killing the priests of God. Surely he believed he had solidified his position. However, in God's eyes he was condemned. David, on the other hand, was like a green olive tree in the house of God, because he trusted in God and waited on Him (vs. 8-9).

Psalm 53 – "To the Chief Musician. Set to Mahalth. A contemplation of David ."

Psalm 53 is a meditation upon the cause of wickedness in men. Wickedness is the result of men who do not trust in God. The psalm opens with one of the most famous phrases in the Bible: " The fool has said in his heart, 'There is no God '" (vs. 1). This is the same opening that David used to open the 14 th Psalm. Those whom David describes in this Psalm reject God and do iniquity. It is so bad that David says " There is none who does good " (vs. 1). God looks from heaven and wonders if there is anyone who seeks Him (vs. 2), but He finds that all of them have turned aside and become corrupt; there is none who does good (vs. 3).

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David asks: " Have the workers of iniquity no knowledge, who eat up my people as they eat bread, and do not call upon God?" (vs. 4). The obvious answer is that they do not acknowledge God. It isn't a matter of not knowing who God is, but rather a matter of not caring that He is God and not caring what He wants them to do. One must be reminded of Paul's description of the wicked in Romans 1:20-21. Paul said that they are without excuse, because although they knew God, they did not glorify Him as God. Who did David have in mind? Saul, perhaps? Saul was consumed with an irrational fear of David, and David wrote: " There they are in great fear where no fear was,... " (vs. 5). Saul had no reason to fear David, because David was loyal to him. Yet, in the end, Saul's bones would be " scattered " in that he would be ultimately defeated. Finally, David looks to the redemption of the Lord out of Zion (vs. 6).

Psalm 54 – "To the Chief Musician. With stringed instruments. A Contemplation of David when the Ziphites went and said to to Saul, "Is David not hiding with us? "

The 54 th Psalm is similar to the 52 nd in that David wrote it after having been betrayed by those whom he presumed to be allies. David retreated from Saul to the village of Ziph in southern Palestine, but the Ziphites reported David's whereabouts to Saul. While Saul pursued David there, he was forced to return to Israel and fight the Philistines. David escaped Saul to En-Gedi (1 Samuel 23:19- 29). David must have felt like a man without an ally on any side. He was on the run from Saul, and wherever he turned for safe harbor, he found opportunists who sought to bolster their relationship with Saul, rather than with David, God's anointed king. He lamented that strangers have risen up against me, and oppressors have sought my life, and they have not set God before them (vs. 3). Yet, David did not spend much time fretting this time. Instead, he quickly said: "Behold God is my helper; the Lord is with those who uphold my life " (vs. 4). David knew that in spite of the treachery of men, the Lord would repay them for their evil (vs. 5). David chose to continue to sacrifice to God, and praise Him, knowing that God has delivered him out of all trouble, and God would do it again (vs. 6-7).

Psalm 55 – "To the Chief Musician. With stringed instruments. A Contemplation of David. "

Psalm 55 describes David's misery at the hands of a friend who betrayed him. The friend is unnamed, and could be any number of people, including his own son, Absalom. Perhaps the actual person that David had in mind was his counselor, Ahithophel the Gilonite, who betrayed David to Absalom, and who enabled Absalom, with carefully crafted advice, to raise a successful insurrection against David. Ahithophel did not simply give advice to Absalom, he actually

84 asked Absalom to authorize him to lead an army of twelve-thousand men against David (see: 2 Samuel 15-17). David begged God to hear his complaint, which he voiced "noisily" (vs. 1- 2). David's enemy oppressed him and brought trouble to him, because of their hate (vs. 3). This oppression caused David terror and pain (vs. 4), and fear (vs. 5). He was so pained that he wished for death (vs. 6-7). David's oppressor was not an outsider, but someone within his closest circle of allies. If it were an enemy who persecuted him, David could have born it, but it was " a man my equal, my companion and acquaintance " (vs. 12-13). His enemy was one with whom he took sweet counsel and walked together to the house of God (vs. 14). The people whom David loved most often became his bitter enemy. The grief and anguish in David's words is evident. His prayer to God was bitter: " Let death seize them; let them go down alive into hell, for wickedness is in their dwellings and among them " (vs. 15). David's response to such enemies was the same as his response to every terrible thing that he faced: he was determined to rely upon the Lord (vs. 16). He would cry out to God evening, morning, and at noon, and God would hear him (vs. 17). David knew that God had redeemed his soul from battle with enemies in the past (vs. 18), and that in the current circumstances, God would hear him and afflict David's enemies (vs. 19). David was confident that his enemies would fall, because they do not fear God (vs. 19b). One last barrage from David against his enemy expresses the depth of his pain. Of his enemy David said: "The words of his mouth were smoother than butter, but war was in his heart; his words were softer than oil, yet they were drawn swords" (vs. 21). David knew, however, that God would never allow him to be moved, but would bring David's enemies down to the pit of destruction (vs. 22-23).

Psalm 56 – "To the Chief Musician. Set to 'The Silent Dove in Distant Lands.' A Michtam of David when the Philistines captured him in Gath ."

Psalm 56 is a prayer to God for courage. It fits within the same emotional framework as Psalm 55, but in the title of the Psalm, we are told that it surrounded his battle with the Philistines. He had been captured in Gath. The incident in Gath probably refers to David's brief stay in Gath when he fled from Saul, in hopes of being protected by Achish, king of Gath (1 Samuel 2:10-15). David soon realized that the king of Gath would kill him, so David feigned madness in order to escape. David is surrounded, he is besieged on every side, and who believes he is on the brink of defeat. He has no strength left within him to fight, and his enemies harass him all day (vs. 1-2). They twist his words, and all of their thoughts about David are evil (vs. 5). They stalk him and lie in wait for his life (vs. 5-6). There is fear and weariness in David's words. Yet, David trusts in the Lord (vs. 3). David put his trust in the Lord in order to chase away his fear. His question is more of an affirmation of courage: " I will not fear. What can flesh do to me? " (vs. 4). David knew that God was aware of

85 all of his troubles, and his wanderings (when he fled from enemies), and that God recorded David's tears in His book (vs. 8). David reaffirmed his confidence that when he called upon God, his enemies fled from him (vs. 9). The result of David's prayer was a renewed confidence and courage. Once more he asks: " What can man do to me? " (vs. 11). David had bound himself to God with vows, and he would not neglect praising God (vs. 12). God had delivered David from death, and had kept his feet from falling, so that he could walk before God in the light of the living (vs. 13).

Psalm 57 – "To the Chief Musician. Set to 'Do Not Destroy.' A Michtam of David when he fled from Saul into the cave ."

The 57 th Psalm concerns itself with events following his flight from Gath. After David fled from Achish of Gath, he hid himself in the cave of Adullam (1 Samuel 22:1), and while he was there, his family came to him, as did many in Israel who were distressed by Saul's leadership. This company of people, some four hundred men, because David's new army (vs. 2). It is not hard to imagine David huddled in his cave hide out, praying to God for courage and comfort. All of the events that had come before forced David to face the fact that he would have to continue to flee from Saul. He states his trust in God, and that he sought refuge in the shadow of God's wings (vs. 1). He would remain there until the calamities had passed. David was hidden in the cave for safety and secrecy, but he knew that it was God who would protect him. He would cry to God who would protect him (vs. 2). David knew that God would save him, and He would swallow up those who reproached him (vs. 3). David must certainly have been lonely, and, naturally frightened. He faced a killing enemy, and treacherous betrayers were all around him. David's words say as much: " My soul is among lions; I lie among the sons of men who are set on fire, whose teeth are spears and arrows, and their tongue a sharp sword " (vs. 4). David said his soul was bowed down (vs. 6). That means he was distressed by his circumstances. Who wouldn't be? Yet he also knew that his enemies would fall into the pit that they had dug for him (vs. 6b). In spite of his need to run from Saul, and hide from his attacks, David put his trust in the Lord. His heart was steadfast, and he would continue to sing praises to God (vs. 7-11).

Psalm 58 – "To the Chief Musician. Set to "Do Not Destroy." A Michtam of David "

Psalm 58 does not apply to any specific event in David's life, but surely it falls within the general time frame as the previous psalms, in which David was on the run from Saul. It is not hard to imagine him still sitting in his cave, hiding from Saul, as he composed this song, pronouncing the destruction of the wicked. The wicked do not speak righteousness or judge uprightly, but in their hearts they work wickedness (vs. 1-2). Men turn to wickedness as soon as they are born (vs. 3). They are filled with lies, and their words are full of poison, like a

86 cobra (vs. 3-4). They are deaf and dumb to all instruction, like a deaf cobra who cannot hear the voice of its charmer (vs. 4-5). David calls upon God to break their teeth in their mouth (vs. 6). David prayed that all of their strength evaporate, like an arrow that breaks in pieces (vs. 7), like a snail which melts as it goes (vs. 8), and like a child dead at birth (vs. 8b). God would take away the wicked with a whirlwind (vs. 9). The righteous would rejoice when they see the Lord's vengeance upon David's enemies (vs. 10), and they will see in the defeat of the wicked proof that there is a God who judges the earth and rewards the righteous (vs. 11).

Psalm 59 – "To the Chief Musician. Set to 'Do Not Destroy.' A Michtam of David when Saul sent men, and they watched the house in order to kill him."

Psalm 59 is connected in the title to the events recorded in 1 Samuel 19:11-17. David escaped from Saul when Saul threw a spear at him to pin him to the wall (19:10), and Saul sent messengers to David's house to surround his house and arrest him in the morning and bring him to Saul. David's wife Michal, Saul's daughter, warned David and helped him escape through a window. She put a dummy in the bed and covered it with goats hair in order to thwart Saul's messengers, allowing David the time to escape. In the prayer, David asked God to deliver him from the bloodthirsty workers of iniquity (vs. 2). They lay in wait for his life, and gathered against him, but not because he was guilty of any sin (vs. 3). This is exactly what the servants of Saul did. They surrounded David's house, cutting off routes of escape, and intended to return him to Saul to be executed. David lamented: "They run and prepare themselves through no fault of mine " (vs. 4). They came in the evening like growling dogs, hunting through the city (vs. 6). David promised to wait on the Lord, who was his strength, and to depend on God for his defense (vs. 9). God would be merciful to Him and allow him to see his enemies defeated (vs. 10). David asks God not to kill his enemies, but to scatter them by His power (vs. 11). David's enemies would be defeated because of their pride and their lies (vs. 12). David acknowledged that his enemies would always be around. Even if they were scattered by God, they would return at evening and growl some more, and look around the city for food (for David) (vs. 14-15). But, David would continually sing of God's power and His mercy. He would sing, because God was his defender (vs. 16-17).

Questions:

1. Who was Doeg the Edomite, and what part did he play in David's life?

2. How did David describe Doeg and his actions in Psalm 52?

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3. Why did David call himself a green olive tree?

4. In Psalm 53, what knowledge did the workers of iniquity lack?

5. What did David mean when he said that "there is none who does good, no, not one?

6. Who were the Ziphites who are mentioned in the title to ? What was their part in the story of David?

7. How did David respond when oppressors rose up to seek his life?

8. What was the condition of David's heart and mind in Psalm 55?

9. What was David's complaint?

10. What would David do if he had wings of a dove?

11. What made David's oppressor all the more hard to bear?

12. What was the circumstance that prompted David to write Psalm 56?

13. What did David do whenever he was afraid?

14. What did David mean when he said that God put his tears in a bottle, and in His book?

15. Where was David when he composed Psalm 57?

16. How did David describe the enemies who had surrounded his soul?

17. How did David's heart respond?

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18. In Psalm 58, how did David describe the speech of the sons of men?

19. When did the wicked begin their sinning?

20. What did David mean when he compared the wicked to a cobra?

21. What imagery did David use to describe the helplessness of the wicked in the hands of God?

22. What was the incident that prompted Psalm 59?

23. Who helped David?

24. Why did David describe his enemies as dogs?

25. What would David sing while the dogs prowled?

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Lesson 22

Psalms Of Confidence In God's Protection (Psalms 60-64)

This set of Psalms fit neatly with the previous Psalms. In those, David spoke freely about His enemies and prayed to God for help during the troubles that those enemies brought him. He prayed for courage and strength in the face of treacherous foes. Now, David speaks confidently for several psalms about his conviction that God would come to his aid.

Psalm 60 – "To the Chief Musician. Set to "Lily of the Testimony." A Michtam of David. For teaching. When he fought against Mesopotamia and Syria of Zobah, and Joab returned and killed twelve thousand Edomites in the Valley of Salt ."

Psalm 60 was written in commemoration of David's war against the Mesopotamians and the Edomites. The title to the Psalm says that David killed twelve thousand in the Valley of Salt, but the Old testament actually says there were eighteen thousand Edomites killed in the Valley of Salt, and it was Joab's brother Abishai (2 Samuel 2:18) who killed the Edomites (see: 2 Samuel 8:13; 1 Chronicles 18:12). I won't venture a guess about why the wording is different in the Psalm and the Chronicle of the event. Perhaps it was just a copyist error at some point in history. Who knows? Note: This is the last psalm called a "Michtam of David." A Michtam is a "golden Psalm." The Psalm describes Israel preparing for battle against many enemies, but David sees the nation as having been abandoned by God (vs. 1). Before Israel could hope to prevail over their enemies, God would have to be on their side. God had shown His people hard things, and had made them "drink the wine of confusion" (vs. 3). If Israel hoped to succeed, they would need to hold high the banner of truth given to them by the Lord (vs. 4). David earnestly prayed for deliverance (vs. 5). Ultimately, David is certain of God's help and the resultant victory. He recounts how God had proclaimed His control over Shechem, Gilead, Manasseh, Ephraim, Judah, Moab, Edom, and Philistia (vs. 6-9). Manasseh was the helmet for God's head, and Judah was His lawgiver (vs. 7). Moab was God's washpot, and Edom was His shoe, while Philistia shouted in triumph because of God. What do these things mean? It means that Israel, represented by Shechem, Gilead, Manasseh, Ephraim, and Judah, were God's people, and belonged to Him. But, Moab and Edom were used by God to punish Israel. The Philistines were allowed to defeat Israel from time to time, and Moab was a constant threat. David acknowledges all of this, and asks God for His help. Only when God went out with David's armies could David hope to win any war.

Psalm 61 – "To the Chief Musician. On a stringed instrument. A Psalm of David ."

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The 61 st Psalm is a prayer of submission to God, and a confident acknowledgment that God would hear David's prayer. Wherever David found himself, even if a captive from "the end of the earth" he would cry to God when his heart was overwhelmed (vs. 2). God had been David's shelter and strong tower (vs. 3). The high ground on any battle field is the strong position, and an army can be relatively safe there. Megiddo, in the Bible, was just such a fortress. It was a city built on the top of a high plateau. From its summit, the Jews who lived there could see any enemy approach from any direction, and access to the top was very limited. David knew this tactic of warfare, and knew that only God could put him safely out of harm's way on a high tower. He would trust in the shelter of God's wings (vs. 4). David had prayed to God and made his vows to God, and he was confident that God had heard him (vs. 5). God would prolong the king's life and his descendants (vs. 6). For the second time in as many psalms, David says that the truth of God would preserve him (vs. 7; see: 60:4). David promised to praise God's name forever and perform his vows every day (vs. 8).

Psalm 62 – "To the Chief Musician. To Jeduthun. A Psalm of David "

In the 62 nd Psalm David pictures himself as a man who calmly trusts in the Lord, while his enemies attack and rage against him. This reminds me of David's attitude at his first, great battle, the one against Goliath (1 Samuel 17:31-58). While Goliath blustered and insulted David and God, David calmly armed his sling with a smooth stone and waded into battle. This is the tone of David in Psalm 62. David put all of his trust in the Lord and the Lord's protection. He rested easily, waiting silently for the Lord, from whom would come his salvation (vs.1). Because God was David's rock and defense, David would not be greatly moved (vs. 2). David's confidence in God's protection was so strong and sure that he mocked his enemies, saying: " How long will you attack a man? You shall be slain, all of you " (vs. 3). While David believed God defended him, and even put him up on a tall tower (see: Psalm 61:4), David warned his enemies that they leaned on a tottering fence (vs. 3). David's enemies never consulted God except to cast David down from his position as king (vs. 4). They delighted in lies, and bless God while cursing David (vs. 4b). We spoke about Absalom in our previous lesson, and the Psalms that it addressed. Does this not sound like Absalom to you? He was the son of David and a believer in God, and he lied to the people to gain their support for him. He hypocritically blessed God, praised the people, and cursed his own father. Yet, David continued to wait silently before God. God alone was the source of his expectation of protection (vs. 5). God alone is his rock and defense, and so David knew he would not be moved (vs. 6-7). David led by example, and he urged his people to follow him, and put their trust in the Lord (vs. 8).

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David believed that men who did not trust in the Lord were men without power. Men of low degree are a vapor, and men of high degree are a light, but both, when weighed are lighter than vapor (vs. 9). What David clearly means is that any man who does not trust in the Lord is less than nothing. Such men trust in their power to oppress or rob others. Yet, any riches or power that they gain is nothing (vs. 10). David believed that all power belongs to God (vs. 11), and also to God belongs mercy (vs. 12). David finished with a warning: God renders to each according to his work (vs. 12). The man who is submissive and devoted to God will receive God's mercy, but the man who lies, deceives, and rebels will be defeated.

Psalm 63 – "A Psalm of David when he was in the wilderness of Judah "

In Psalm 63, David writes purely as one who loves God. He was under extreme duress from his enemies, but he only mentions them peripherally, near the end of the Psalm. This prayer is a beautiful affirmation of David's complete devotion to the Lord. Like a thirsty and hungry man, David hungered and thirsted for God (vs. 1). David turned to the sanctuary of God to see His power and glory (vs. 2). God's loving-kindness was better than life to David, and it was the motive for all of his prayers (vs. 3-4). David was not hungry like a starving man, but was satisfied as one who ate marrow and fatness (vs. 5). His hunger was only for God's fellowship and righteousness. David loved God so much that he meditated about God while on his bed in the night watches (vs. 6). David had no fear of his enemies, even though they sought to destroy his life. He knew that his enemies would fall into the lower parts of the earth, and would be defeated by the sword (vs. 9-10). David had no fear of them because he lived in the shadow of God's wings (vs. 7). God's right hand held him up (vs. 8). Everyone who swears by God will glory, but the mouths of liars shall be stopped (vs. 11).

Psalm 64 – "To the Chief Musician. A Psalm of David ."

In Psalm 64 David writes with a sense of quiet awe and confidence in God's protection. He describes the elegant way in which God defeats his enemies. David writes about the plotting of his enemies for six verses, but then in two short verses (vs. 7-8), he describes how God easily brings all of their plotting schemes to nothing. The sharpened their tongue like swords, and hurled their bitter words like arrows at David (vs. 3). They aimed their venom at David, who was blameless (vs. 4). They boasted among themselves of their brilliant plots and traps (vs. 5), and they declare their plots to be perfect (vs. 6). For all of this boasting, God is unimpressed. He shoots at them with a single arrow, and wounds them all (vs. 7). In spite of their carefully plotting, God made them stumble over their own tongues, and their allies flee from them (vs.

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8). As impressed as the wicked men were in their own greatness, men who see them fall are reminded that true power resides with the Lord and fear him (vs. 9). The righteous always trust wisely in the Lord (vs. 10).

Questions:

1. To what song is Psalm 60 set?

2. What is the meaning of the word "Michtam"?

3. The title of Psalm 60 says that Joab killed 12,000 Edomites in the Valley of Salt. How many Edomites does the historical record say were killed? Who killed them?

4. According to Psalm 60, what had God done to Israel, which the Psalmist disliked?

5. Why was Moab God's washpot?

6. Why does David invoke the image of a strong tower in Psalm 61?

7. In Psalm 62, where did David say the wicked man leaned? What does this mean?

8. What was the sole reason that the wicked consulted with God?

9. What did David say about all men who do not put their trust in the Lord?

10. In Psalm 63, why did David say he was like a man in a dry and thirsty land where there is no water?

11. What did David say was better to him than life?

12. What did David mean by his mention of marrow and fatness?

13. In Psalm 64, what did David say the wicked plot?

14. In what do they boast of themselves?

15. What did God do with one single arrow?

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Lesson 23

Psalms of Praise for God's Blessings (Psalm 65-66)

Psalm 65 – "To the Chief Musician. A Psalm of David. A Song ."

The 65 th psalm is a psalm of praise to God for blessings as simple as the food that men eat. Rain comes from heaven and waters the earth, and seed, which David says is supplied by God, sprouts and grows abundantly. We are reminded in this little psalm that it is right to thank God for the bounty that the earth provides for us to eat. David begins by telling God that praises await Him in Zion (vs. 1). All flesh (i.e. all men) will come to Zion and worship God (vs. 2). David thanked God because God provided atonement for his sins (vs. 3). David pictured God as a great King, and the people as his subjects, and all who dwell in the King's courts will be satisfied with abundant goodness (vs. 4). David knew that when the people properly praised God that God would answer with " awesome deeds " (vs. 5). David praised God because He is in control of nature, as the Creator (vs. 6-7). It was God who watered the earth and enriched it, and God even provided the grain which grew from the abundant rains (vs. 9). The rains sent by God softened the soil, making it receptive to the seed, and bless its growth (vs. 10). The yearly harvest was provided by God, and the harvest was so rich that " Your paths drip with abundance " (vs. 11). David paints with his words a picture in which we see hills alive with abundant vegetation on every side, all of it supplied by rains from God (vs. 12). The pastures also bloom with plant life because of the rain (vs. 12). The pastures are filled with grazing flocks and abundant grain (vs. 13).

Psalm 66 – "To the Chief Musician. A Song. A Psalm ."

Psalm 66 is not attributed to David, but the identity of the author is unimportant. The psalm celebrates God's blessings both in punishment and the restoration of Israel. Punishment is harsh, but its end result is to teach humility and reliance upon the Lord. The exact punishment and restoration is not stated, but there is mention of the land being turned into dry land, and later the people went " through the river on foot " (vs. 6). This is surely a reference to Israel leaving Egyptian slavery and later entering the promised land. However, slavery in Egypt was not punishment from God, but the Babylonian Captivity was. I think that the writer spoke about the Babylonian Captivity, but he pointed to the history of God and His people, and reminded the people how God had formerly blessed them under Moses' leadership.

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The first part of the psalm describes the greatness of God's power. God is so great that even His enemies submit to Him (vs. 3). All the earth shall worship and sing praises to God (vs. 4). The works of God are easily seen (vs. 5). Israel was protected by God's power when the nation crossed the sea on dry land, and again much later when their descendants crossed the river on foot to enter Canaan (vs. 6). God rules over all of the nations, and he observes them (vs. 7). God's people are urged to bless and praise God, because there is great reason to do so (vs. 8). God had done so much for Israel. God sustained Israel's life (vs. 9). But, God also tested Israel with the refining fire of punishment and affliction (vs. 10-11). God caused men to " ride over our heads " (vs. 12). They had been through the refiner's fire, and then were quenched in the water of God's mercy and forgiveness. This all fits the Babylonian captivity and restoration afterward. The Babylonians stormed Jerusalem, and took the nation away from their homeland. However, seventy years later, Judah returned to Jerusalem unto a " wealthy place " (ASV, KJV). For this reason, the writer promised God that he would enter the house of God with burnt offerings and vows, which he had promised to make when he was in trouble (vs. 14-15). The writer calls the nation together and urges them to hear all that God had done for him (vs. 16). The psalmist cried out to God and extolled him, and God heard him and attended to His prayer (vs. 17, 19). He was heard by God because he did not regard iniquity in his heart (vs. 18). The last line is the best summary of the writer's gratitude toward God: " Blessed be God, who has not turned away my prayer, nor His mercy from me " (vs. 20).

Questions:

1. Who is the writer of psalm 65?

2. Where did praise await God?

3. For what did God promise atonement?

4. God is called the God of our ______.

5. By what did God greatly enrich the earth?

6. How did God make the furrows soft?

7. With what were the pastures clothed?

8. Who is the writer of Psalm 66?

9. What events in does verse 6 describe?

10. By what did God refine Israel as silver is refined?

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Lesson 24

Psalms of God's Blessings To Israel (Psalms 67-70)

Psalm 67 – "To the Chief Musician. On stringed instruments. A psalm. A song ."

The 67 th Psalm is a brief little prayer to God, in which the writer prays that all the nations of the earth will be blessed by God, and may praise Him. The writer asks for God's mercy (vs. 1), and that God's salvation will be known among all the nations of the earth (vs. 2). He prays that the nations will someday sing for joy, because God, the righteous judge governs the whole earth (vs. 4). He also prays that the earth will yield its increase (vs. 6).

Psalm 68 – "To the Chief Musician. A Psalm of David. A Song."

Psalm 68 is a celebration of God's goodness to Israel. It contains many references to Israel's history, and God's care over them. It looks forward to Israel's future, when the Messiah would come, and all nations would serve Him. The meaning and purpose of this psalm is hard to understand, and Bible students struggle with it. Some believe it was a song that was sung as the ark was transported into its place in the tabernacle. David begins with typical words of praise toward God for His goodness to Israel (vs. 1-4). God is the Father of the fatherless (vs. 5). He puts the lonely into families, and those who are enslaved, He gives prosperity, and the wicked, he sends into exile (vs. 6). Next, David turns his attention to the past history of Israel in the wilderness (vs. 7-10). When God went before the people in the wilderness, the earth shook, and the heavens dropped rain (vs. 8). Mount Sinai literally shook with the presence of God (vs. 9; see: Exodus 19:16-18). The congregation of Israel dwelt in God's presence, and He provided His goodness for them (vs. 10). In the next paragraph David describes the many victories that Israel enjoyed during the battles in the wilderness. Kings and armies fled from Israel, and Israel divided the spoil (vs. 12). God caused His people to lie down in peace as a dove among sheep, in spite of the enemies who pursued them (vs. 13-14). God chose Mount Zion, even though its peak was less lofty and glorious than Mount Bashan, or other loftier mountains (vs. 15-16). David returned to the same theme in verses 20-23. There is a reference to the Messiah in verse 18: " You have ascended on high, You have led captivity captive; You have received gifts among men, even from the rebellious, that the Lord God might dwell there " (see: Ephesians 4:8-10). When Paul quoted this verse from Psalms he applied it to the resurrection of Jesus Christ. This event is the means by which God blessed all nations, and which he blessed Israel specifically. It is the same way that God defeated all enemies of Israel. When Jesus was raised from the dead, the devil was

96 defeated, sin was defeated, and all men who want it were saved. The joy of salvation is expressed in these words: " Blessed be the Lord, who daily loads us with benefits, the God of our Salvation. Selah. Our God is the God of salvation; and to God the Lord belong escapes from death " (vs. 19-20). The tribes of Israel are pictured in a procession toward the Lord's sanctuary (vs. 24-27). At the temple in Jerusalem, the kings of the earth will bring presents to God (vs. 29-31). David calls on all the kingdoms of the earth to sing praises to the Lord, and to ascribe strength to Him (vs. 32-35).

Psalm 69 – "To the Chief Musician. Set to 'The Lilies.' A Psalm of David ."

Psalm 69 is a Messianic Psalm. On first reading, it sounds like just another of David's many prayers offered to God from an anxious heart, asking God's help while David sinks in the deep waters of trouble and sorrow (vs. 1-2). While David surely wrote about his own sorrows and grief, he also wrote about the Lord in two specific statements. When we read the New Testament, we see these quotes cited in reference to the Lord Jesus. • "Because zeal for Your house has eaten me up, and the reproaches of those who reproach you have fallen on me " (vs. 9; see: John 2:17; Romans 15:3). • "They also gave me gall for my food, And for my thirst they gave me vinegar to drink " (vs. 21; see: Matthew 27:34, 48; Mark 15:23; John 19:28-30). It is not hard to see David's misery throughout this psalm. It follows the same pattern as many of his previous psalms, wherein he recounted the causes for his misery, and grief. He asked God to help him because he was sinking in waters up to his neck (vs. 1). He was weary of crying, and his throat was dry (vs. 3). His enemies hated him wrongfully, though he had stolen nothing (vs.4). David confessed his sins freely before the Lord (vs. 5). He asked that he not be a cause of stumbling for those who seek the Lord (vs. 5). He asked God to take vengeance on his enemies, and pour out His indignation on them (vs. 22-28). He even wished that they would be " blotted out of the book of the living, and not be written with the righteous " (vs. 28). David finished his prayer with a simple request for salvation, for himself, and for Israel (vs. 29-36). It is also easy to see the sufferings of Jesus in these words. Jesus was hated without a cause (vs. 4). He was punished for the sins of others, not for anything He Himself had done. He had become a stranger to His brothers and an alien to his mother's children (vs. 8). He was spoken against by those who sat in the gates (vs. 12). He looked for comforters, but could not find any (vs. 20). The Lord prayed to God when His great heart was heavy with sorrow over His impending death (vs. 19-20). He prayed to His Father who was able to save Him from death (vs. 29; see: Hebrews 5:7).

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Psalm 70 – "To the Chief Musician. A Psalm of David. To bring to remembrance ."

The 70 th Psalm is another of David's brief but urgent cries for help. In just a few words, he expressed to God his trouble, but also his confidence that God would help him. His urgency is evident, in that he asks God for haste (vs. 1). David never shied away from expressing the full measure of his sorrow and grief. When he was troubled, he asked God for immediate relief. When one is hurting, relief cannot come soon enough. He asked God to confound and put his enemies to shame (vs. 2-3). And, he asked God to cause those who seek God to rejoice in His salvation (vs. 4). His final words are as urgent as the first: " But I am poor and needy; make haste to me, O God! You are my help and my deliverer; O Lord, do not delay " (vs. 5).

Questions:

1. In , what did the author want all peoples to do?

2. What reason did he give why all nations should do this?

3. What would be the result from God?

4. In Psalm 68, why did David refer to smoke and wax? What was his point?

5. What did David say was the name of the Lord?

6. What did the presence of God cause on Sinai?

7. Why did David refer to Bashan?

8. How many chariots are with the Lord?

9. To where does the procession of Israel ascend?

10. Who would bring presents to God's temple in Jerusalem?

11. Which two verses are quoted from Psalm 69 and applied to Jesus in the New Testament?

12. Explain how verse 4 could refer to David and to Jesus.

13. How deeply did David say he sank in the deep waters?

14. From what did David wish his enemy's names would be blotted?

15. What is the theme of Psalm 70?

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Lesson 25

Psalms At The End Of David's Life (Psalms 71-72)

The psalms in this lesson were written at the end of David's life. The authorship of both psalms is questionable, but both seem to describe the final days of the King's life.

Psalm 71 –

The 71 st Psalm does not have a title attached, and no author is given credit for it. Some people believe that it is a continuation of Psalm 70 which is attributed to David. I can't be dogmatic, but if I had to guess the author, I would suppose it to be David because of the psalm's style and content. It sounds like all of the psalms we know to have been written by David, in which he poured out his heart to God, and begged God for help and protection from his enemies. Also Psalm 72 ends with these words: " The prayers of David the son of Jesse are ended," implying that what came before was written by David (72:20). We know from his previous psalms that David trusted God from his youth and throughout adulthood. Now, David relies on God as he sees his life ending. He had been persecuted by fierce enemies, and they were still pursuing him even in his old age. He needed God now more than ever. The writer calls upon God to deliver him in God's righteousness. He asks God to incline His ear to him and save him, and then to be his strong refuge (vs. 2-3). He needed God to be his rock and fortress, to which he could turn always (vs. 3). Her was persecuted and needed God to deliver him from cruel men (vs. 4). He trusted in the Lord from his youth (vs. 6), and he asked God to not forsake him in his old age (vs. 9, 18). Even in old age, his enemies lay in wait for him, and plot to destroy him, believing God has forsaken him (vs. 10-11). The writer asks God to confound and consume his implacable enemies (vs. 13). He promised to spend his days preaching about God (vs. 14-18). The writer knew that God would continue to revive him (vs. 19-21), and he would sing about God's goodness, and talk constantly of God's righteousness, for shaming those who seek his destruction (vs. 22-24).

Psalm 72 – "A Psalm of Solomon ."

Psalm 72 is ascribed to Solomon in the title, and the sentiments contained in it surely fit the reign of Solomon. When you read this psalm you are reminded of Solomon's humble request for wisdom to lead Israel (2 Chronicles 1:7-10). However, it is also possible that David wrote it, or is at least the source of the psalm. The last line the psalm says: " The prayers of David the son of Jesse are ended," seeming to imply that David wrote these words (vs. 20). Charles

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Spurgeon, in his Treasury Of David , suggests that these words were a prayer of David in his dying days, blessing Solomon, and asking God to help his son rule well, but that Solomon actually penned the words. Such a prayer would be consistent with David's last days. Before he died, David prepared all things necessary for Solomon to build the temple and to reign in peace. The writer asks God to give the king God's judgments, and to help him judge the people with righteousness and justice (vs. 1-2). Solomon's greatest desire was to rule in peace and to be a good king. His desire was to bring justice to the poor, and to defeat their oppressors (vs. 4). During his reign, he would turn the people's attention toward God "as long as the sun and moon endure, throughout all generations" (vs. 5). The king would provide refreshment to the people like rain upon grass (vs. 6). Righteousness would flourish in his days (vs. 7). Solomon's empire would be extensive. His rule would be from " sea to sea, and from the River to the ends of the earth " (vs. 8). There is a comment in First Kings which describes the extent of Solomon's kingdom in similar language: "So Solomon reigned over all kingdoms from the River to the land of the Philistines, as far as the border of Egypt. They brought tribute and served Solomon all the days of his life " (1 Kings 4:21), and then later: " For he had dominion over all the region on this side of the River from Tiphsah even to Gaza, namely over all the kings on this side of the River; and he had peace on every side all around him " (1 Kings 4:24). The "River" mentioned in all of these verses is the Euphrates River. All the world bowed before him and brought him gifts (vs. 8-11). Particular attention is given in this psalm to the poor and the needy (vs. 2, 4, 12-14). One of the most famous incidents in Solomon's career was his judgment between the two harlots (1 Kings 3:16-28), surely women who would be classed as the poor. The psalmist said that Solomon " will redeem their life (the needy) from oppression and violence, and precious shall be their blood in his sight " (vs. 14). Surely he started out that way, but it is ironic that his reign ended up burdening the poor so badly that the kingdom was ultimately divided during his son Rehoboam's reign (1 Kings 12:4ff). Solomon's greatness excelled all who ruled before him. The queen of Sheba said of him that the half of his greatness had not been told (1 Kings 10:7). She gave Solomon one hundred and twenty talents of gold, spices, and precious stones (1 Kings 10:10). The psalm comments twice on the gifts that Solomon received from Sheba (vs. 10, 15). Solomon oversaw a period of abundance in food and provisions for the people (vs. 16). This psalm ends, appropriately with praise to God, who does such wondrous things (vs. 18-20).

Questions:

1. Some think Psalm 71 is a continuation of ______.

2. Where did the writer hope to resort continually?

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3. Who had taken him out of the womb?

4. What did the writer hope in his old age that God would not do to him?

5. Who continued to plague him in his old age?

6. Who did the writer hope would be covered with reproach and dishonor?

7. What did the psalmist promise to declare until the end?

8. Why do some think that David is the source, if not the author, of Psalm 72?

9. What are some reasons why David's authorship could be possible?

10. What are some reasons why it is also reasonable to believe Solomon wrote it?

11. What was the extent of the king's kingdom?

12. Who in his kingdom received the special attention of the king?

13. What would he do for them?

14. Who praised the king and gave him gold?

15. What does the last verse in the psalm seem to suggest?

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Lesson 26

Psalms Of God's Righteous Judgment (Psalms 73-76)

The following Psalms ring with the majesty of God's righteous judgment. The language of them is soaring and triumphant. The writer tells of the fall of God's enemies, and points to their fall as proof of God's righteousness and His greatness.

Psalm 73 – "A Psalm of Asaph ."

Psalm 73 is a psalm about perspective. The writer expresses his frustration at the apparent prosperity of wicked people. He describes in great detail how that everything they touch seems to turn to gold, in spite of the fact that they reject God. But, in the end, he realizes that any prosperity the wicked enjoy is only material, and they are not really prosperous at all, because they reject God and will be punished by Him. Their feet are on slippery places. The Psalm opens with a simple statement of fact – God is good to Israel, and to those who are pure in heart (vs. 1). But, then the writer turns his attention to what was concerning him: the apparent prosperity of the wicked. He was envious of the boastful (vs. 3). They did not suffer death, nor weakness, nor trouble like other men (vs. 4-5). They were prideful and violent, and yet they had abundance (vs. 7). They oppress, and then scoff about it (vs. 8). They rail against heaven (vs. 9). They openly denied God (vs. 11). The Psalmist was a godly man and tried to serve God faithfully, and yet, because of what he saw as injustice, he began to question whether or not he had cleansed his heart in vain (vs. 13). For his trouble, he was plagued and chastened every morning (vs. 14). However, the writer knew the reality of God's justice. He understood that the prosperity of wicked men is only a mirage. What they enjoy of this world's goods, does not mean they are blessed. When the writer went into the sanctuary of God, he understood the truth (vs. 17). He understood that the wicked were in slippery places, and were destined for destruction (vs. 18-19). They will be brought to desolation in a moment (vs. 19). When the Lord "awakes" in the judgment, He would despise the wicked (vs. 20). The Psalmist was remorseful about his lack of faith (vs. 21). He was foolish and ignorant and like a beast in God's sight (vs. 22). He surrendered himself to the Lord, and was determined to walk with God (vs. 23), and to allow God to guide him (vs. 24). His flesh and his heart might fail, but he rejoiced that God was his strength forever (vs. 26). God will destroy all of those who desert the Lord for harlotry, and so the writer determined to draw near to God (vs. 27- 28).

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Psalm 74 – "A contemplation of Asaph ."

The 74 th Psalm is a cry for God's help during one of the worst events in Israel's history – the desolation of the temple. Previous psalms have addressed the Babylonian captivity of Judah, and this chapter does the same. The writer describes in very vivid language the destruction that the enemy brought to the temple. He cries out to God to remember the sheep of His pasture, the tribe of God's inheritance (vs. 1-2). The enemy had damaged everything in the sanctuary, and set up their banners in the meeting place (vs. 3- 4). They rampaged through the temple as men with axes in a forest (vs. 6). They set fire to the dwelling of God and burned it to the ground (vs. 7). Their purpose was to destroy Judah altogether and burn up the meeting place of God (vs. 8). In addition to the destruction of the temple, the prophets of God were scattered and were not on hand to guide the people (vs. 9). The enemy blasphemed God (vs. 10), and the writer begs God to destroy them (vs. 11). For several verses, the writer describes the limitless power of God to destroy the enemy. God was the creator, sustainer, and manipulator of all of nature, and He could surely destroy the enemy (vs. 13-17). Next the writer reasons with God. He contrasts the enemy, the blasphemer (vs. 18), and a beast, with Judah, a turtledove (vs. 19). He also appeals to God's covenant with Israel, and because of it for God to redeem Judah from the haunts of cruelty (vs. 20). In spite of Judah's many sins, the writer says the nation is oppressed and needy (vs. 21). He asks God to plead His own cause and to drown out the voice of the enemy (vs. 22-23).

Psalm 75 – "To the Chief Musician. Set to 'Do Not Destroy.' A Psalm of Asaph. A Song "

Psalm 75 is a matter-of-fact description of the righteous judgment of God. The writer moves between speaking to God and speaking as if with the voice of God. He first gives thanks to God for His wondrous works (vs. 1), and then he begins to speak as the mouthpiece of God. God says that He would judge uprightly when He chose the proper time (vs. 2). He will dissolve the inhabitants of the earth and set up its pillars firmly (vs. 3). He warned the boastful and the wicked to humble themselves and not " lift up your horn on high; do not speak with a stiff neck " (vs. 4-5). He warns the proud and boastful that exaltation does not come from men, but only from God. He puts down one and exalts another (vs. 6-7). The psalm finishes with a vivid picture of judgment. It is a scene that is repeated later in the Book of Revelation. The Lord has a cup in his hand containing the wine of judgment fully mixed. He will pour out its dregs on the wicked of the earth (vs. 8; compare: Revelation 14:10). The writer speaks again in his own voice, now: " But I will declare forever, I will sing praises to the God of

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Jacob " (vs. 9). But, the final word belongs to God: " All the horns of the wicked I will also cut off, but the horns of the righteous shall be exalted " (vs. 10).

Psalm 76 – "To the Chief Musician. On stringed instruments. A Psalm of Asaph. A Song ."

Psalm 76, is a brief psalm, but one which puts God, the righteous judge firmly on the pedestal where He belongs. It is a song which tells of God's victory over the enemies of Israel. Because of the title in the , and the , which both mention Assyria, many believe that this psalm specifically tells the tale of God's defeat of Assyria under the leadership of Sennacherib. The Syriac Version has in its title wording that hails the defeat of Ammon. Whatever the case, God is pictured as triumphant over Israel and Judah's fierce enemies. God is great in Judah and in Israel, and his tabernacle is in Zion (vs. 1-2). It was in Zion that God broke the bow of the enemy (vs. 3). Bible history tells how Assyria defeated Israel, and then marched toward Jerusalem, but he was called back to Nineveh before the siege of Jerusalem could succeed, and his army was defeated. The stouthearted enemies were plundered and lost the use of their hands (vs. 4-5). At God's rebuke the chariot and the horse of the enemy were cast into a dead sleep (vs. 6). The writer praises the judgment of God. His protection of Judah from her enemies proves God's greatness. No one can stand in God's presence when He is angry (vs. 7). When God rendered judgment, the earth stood still (vs. 8-9). The wrath of Israel's enemies are is an opportunity for God's greatness and His righteous judgment to prevail, and for men to praise God for it (vs. 10). The writer calls upon men to pay their vows to the Lord and bring presents to Him, because He is greater than the princes and kings of the earth (vs. 11-12).

Questions:

1. Why, in Psalm 73, had the writer's feet nearly slipped?

2. What did the wicked not suffer that other men more righteous suffer?

3. Who did the wicked rail against with their speech?

4. At what point did the writer come to his senses?

5. What was his sudden realization?

6. In Psalm 74, what did the writer say the enemy had destroyed?

7. Where did the enemy set up banners?

8. To what did they set fire?

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9. What proofs from nature did the writer say proved God's ability to defeat the enemy?

10. Who was the turtledove, and who was the beast?

11. In Psalm 75, when did God say that He would execute judgment?

12. Who did God warn to not lift up the horn? What did He mean by that?

13. Where does exaltation come from?

14. What defeated nation do many people think is the subject of Psalm 76?

15. Why did the writer call on men to pay their vows to the Lord?

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Lesson 27

Two Psalms Of Redemption (Psalms 77-78)

Psalm 77 – "To the Chief Musician. To Jeduthun. A psalm of Asaph ."

The 77 th Psalm follows the course of the last several psalms. The writer describes a period of terrible suffering, and he presents himself as the one who cries out to the Lord on behalf of his people. He pictures himself as reaching out to God throughout a sleepless night (vs. 2-4). He was so troubled that he could not speak (vs. 4). He worries that the Lord will cast him and his people off forever, and will not extend mercy to them anymore (vs. 6-7). These kinds of Psalms show how painful punishment is. While Israel was in rebellion, punishment was the farthest thing from the people's mind, but now it was all they could think about. It is ironic that throughout their years of rebellion, Israel often forgot God, but now the writer asks of God: " Has His mercy ceased forever? Has His promise failed forevermore? Has God forgotten to be gracious? Has He in anger shut up His tender mercies? " (vs.8-9). The answer to each of these questions is "No, God had not forgotten Israel" but God was true to His promise that punishment would be terrible once He unleashed it on His people. The anguish of the writer states that the years when he stood at God's right hand now served to cause him pain (vs. 10). I am sure that when the judgment day arrives, those who lose their souls will have similar pain. The memory of how things "used to be" will cause much pain. Many formerly faithful people will lose their souls because they quit being faithful. The writer was in anguish, but he was not in despair. He also remembered more hopeful things, such as God's power and willingness to redeem Israel. He remembered the works of the Lord, and his " wonders of old " (vs. 11). He cried out to God through the night, but now he turned his attention to the greatness of God and of His deeds (vs. 12-13). God had often declared His strength among the people (vs. 14). More than anything else, the writer remembered the events of redemption in Israel's past. The visible presence of God that went before the people was the pillar of cloud, here described as a powerful storm (vs. 17-18). Then, in one mighty act of power, God through Moses delivered the people from Pharaoh by way of the Red Sea (vs. 19-20).

Psalm 78 – "A contemplation of Asaph ."

Psalm 78 is a lengthy summary of Israel's history of rebellion against God and His kindness. God asked one thing of His people – faithfulness. He established His law and commanded His people to incline their ears to His laws (vs. 1). He commanded fathers to tell the laws of God to their children (vs. 4-5). It was

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God's intention that every succeeding generation of God's people would be nurtured on and submissive to The Law (vs. 6). He wanted them to set their hope in God and never forget His works (vs. 7). God wanted the people to turn away from the faithfulness of their forefathers who He simply calls " a stubborn and rebellious generation " (vs. 8). All of Israel's history proved that faithfulness to God was rewarded but rebellion was punished. Ephraim failed in battle because they did not keep God's covenant (vs. 9-10). They were rebellious in spite of how God had cared for them in times past. He freed them from Egypt, and allowed them to escape through the Red Sea (vs. 12-13). He led His people through the wilderness by His own presence. In the daytime he led them with a pillar of cloud, and at night, he was a pillar of fire (vs. 14). When the people needed water, God gave them water from rock, and it was so abundant that it flowed like a river (vs. 16). Yet, Israel could only respond with rebellion, asking for the meat that their appetites desired (vs. 17-20). The psalmist diagnosed what was at the heart of Israel's rebellion: "... they did not believe in God, and did not trust in His salvation " (vs. 22). There is no other explanation for it. How else can we explain the rampant sin of a people who were so carefully and lovingly provided for by God? The nation never wanted for anything. They had manna from heaven to eat (vs. 23-25). In time, the people tired of this heavenly bread, and they cried out for meat. He also supplied meat for them in the form of quail (vs. 26-29). However, He punished them for their sin, as they ate, and while the meat was still in their mouths (vs. 30-32). All of the evidence that Israel observed and experience should have resulted in a grateful and faithful nation, but it did not. The writer laments: " In spite of this they still sinned, and did not believe in His wondrous works " (vs. 32). This is a sad commentary on people who had every advantage, and who had been blessed by God at every turn. God's punishment was severe. He consumed their days in futility and their years in fear (vs. 33). This occurred during the forty years of wandering in the wilderness. It was only when God killed the people for their rebellion that they remembered him and sought Him earnestly (vs. 34). Incredibly, though, Israel was not loyal, even after this cycle of blessing, rebellion, sin, and punishment repeated itself over and over. The people never devoted themselves fully to God; they only flattered Him with their mouth, and they lied with their tongues (vs. 36). Their hearts were never steadfast, and they never were faithful to His covenant (vs. 37). However, God was still compassionate to Israel, much more than they ever deserved. He forgave their iniquity and turned away His anger from them (vs. 38). The Psalmist now says something that should be a constant source of comfort to you and me, but it can also be a curse: "For He remembered that they were but flesh, a breath that passes away and does not come again" (vs. 39). This is a comfort to all who love God, because we can have confidence in God's compassion. He recognizes that we are merely flesh, and must wrestle with the frailties of the body and the heart. But, it can also be a curse, because too many people use their own weakness as an excuse to keep sinning. That isn't what

107 the psalmist hoped to accomplish. He wasn't giving anyone license to sin, but was reminding us through Israel's checkered history that God wants us to be faithful, and that he will hold us accountable for our sins. Yet, He will be merciful to us too, when we seek Him. The writer plunges on, and while he may seem to be redundant, he is anything but. Repetition is one of the devices of Hebrew poetry. But, the writer is not actually repeating anything, here, he is simply telling the story. Israel never learned their lesson. They often provoked Him in the wilderness, and grieved Him again and again in the desert (vs. 40-41). They could never seem to remember God's power that was on open display in the plagues in Egypt (vs. 42- 48). Finally, God destroyed all of the firstborn in Egypt (vs. 51), so that Pharaoh had not choice by to let the people go, and God led them out like sheep and guided them like a flock through the wilderness to Mount Sinai (vs. 52-55). Yet, Israel responded just like they would always do throughout their entire history, they tested God by making an idol, rather than offering the Lord their loyalty and praise (vs. 56-58). God was angry and abhorred Israel (vs. 59). He rejected them in spite of the tabernacle that He had erected among them (vs. 60), and delivered them into captivity (vs. 61). This last paragraph covers many years of Israel's history. What started at Sinai was a cycle of rebellion that would extend into Canaan, and end with the captivities of Israel and Judah centuries later. The psalm ends with a prophecy about the coming of Jesus. The writer tells how God finally " awoke " and powerfully saved His people from their enemies (vs. 65-66). In all of this there was the hope of the future salvation of Israel, that would not come from Joseph or Ephraim, but from the tribe of Judah and would occur at Mount Zion (vs. 67-78). The Savior and His sanctuary would be established forever (vs. 69). The redeemer of Israel would be a descendant of David's (vs. 70). His purpose would be to shepherd Jacob and His people, and Israel, His inheritance (vs. 71-72). The Lord Christ would succeed as the Great Shepherd, as He "guided them by the skillfulness of his hands " (vs. 72).

Questions:

1. Why was the psalmist's hand stretched out in the night (Psalm 77)?

2. What did he mean when he said that God held his eyelids open?

3. What was the question that he asked of God in his diligent search?

4. What was the source of his anguish?

5. What did he promise to remember?

6. What is the story that the writer tells in Psalm 78?

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7. What cycle repeated itself over and over?

8. What was it that God wanted to be told from generation to generation?

9. Why were the children of Ephraim turned back in the day of battle?

10. To which great event in Israel's past did the writer look in order to remind his audience of God's protection and blessings?

11. How did Israel respond to this great event?

12. When God supplied Israel with food and water, what did they beg for next?

13. What was the "angel's food"?

14. What was in their mouths when God slew many in Israel?

15. What plagues did God cause in Egypt?

16. What event marked the beginning of God leading Israel as sheep?

17. Out of what tribe would salvation come?

18. Where would salvation come?

19. Where would the sanctuary be built?

20. Who is this great Shepherd?

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Lesson 28

Pleas For God's Help (Psalms 79-82)

Psalm 79 – "A Psalm of Asaph ."

Psalm 79 begins much like Psalm 74, as the writer describes the desecration of the temple in Jerusalem. The writer said that " the nations have come into Your inheritance; Your temple they have defiled; they have laid Jerusalem in heaps " (vs. 1). The enemy was so fierce and merciless that they left the dead as food for the birds and the beasts of the earth (vs. 2). The blood of God's people flowed like water all around Jerusalem (vs. 3). When Babylon attacked Jerusalem, the battle was swift and bloody. The writer asked God to help His people. He begged the Lord to turn away from His anger, and extend to the nation His tender mercies (vs. 5-8). His plea is heart wrenching, but a little late as such appeals usually are. The captivity had come, and it was punishment for Judah's sins. However, the writer says plainly, " we have been brought very low " (vs. 8). It is a shame that it took such a terrible disaster to cause the people of God to repent, but finally, at their lowest point, they did. The author of the psalm expresses their grief. Now, the once haughty people cried out to God who alone could save them (vs. 9). The writer asked God to deliver them and provide atonement for their sins. A common appeal of the writers of the psalms is found in verse 10: "... why should the nations say, 'Where is their God?' Let there be known among the nations in our sight the avenging of the blood of Your servants which has been shed ." I don't think this kind of statement is a bargaining chip, in which the writer tries to convince God that redeeming His people is in God's best interest. It seems more likely an expression of humility that the people now realize the hurt that they had caused God, and they knew that only He could save them and preserve the knowledge of His power among the nations (vs. 11). The writer said as much when he asked God to: " return to our neighbors sevenfold into their bosom their reproach with which they have reproached You, O Lord ."

Psalm 80 – "To the Chief Musician. Set to 'The Lillies.' A Testimony of Asaph. A Psalm ."

Psalm 80 continues the theme of Psalm 79. Some people believe that both Psalms were originally meant to be one long poem. In this chapter, God is the Shepherd of Israel, and Joseph (Israel) is the flock (vs. 1). The language of the whole psalm is one of praise and petition. The writer appeals to God " who dwell(s) between the cherubim " to " shine forth! " (vs. 1b). What the writer wants is clear: He wanted God to show His power to all of the nation – to Ephraim, Benjamin, and Manasseh (vs. 2). He wanted the nation to be restored and to be saved, and only God could save them (vs. 3). God had punished the nations in

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His anger, having made them eat and drink tears in great measure, and have made them endure the strife of their neighbors and a laughingstock among the nations (vs. 4-6). Now, the writer prayed that God would once more cause His face to shine upon Israel (vs. 7). He and His people had had enough of punishment, and now they longed for salvation. Now the writer turns from plain, direct appeals for salvation to asking for the same metaphorically. Israel was a vine that God had brought out of Egypt and planted in a spacious land, and caused it to take root and fill the land (vs. 8- 9). The vine grew and covered the hills and her boughs stretched from the Mediterranean Sea to the Euphrates River (vs. 10-11). Now, God had broken down Israel's hedges and people plucked her fruit as they went by (vs. 12). She was torn from the ground by the boar and wild beasts of the field (vs. 13). The once mighty vine lay in ruins and had been burned with fire and was cut down (vs. 16). Now, Israel could only hope and pray that God would revive the vine and bless it again. If God would save them, the writer vows that Israel never turn back from Him again (vs. 18-19).

Psalm 81 – "To the Chief Musician. On an instrument of Gath. A Psalm of Asaph "

The 81 st Psalm is an appeal from God to Israel. It is an answer from God to the pleading of the previous Psalms. In those psalms, the writer called upon God for help, begging and pleading for help, now that punishment was upon Israel. In the current Psalm, God reminds them that He had always been there for Israel. He had saved them, and stood ready to bless them, but they had turned away from Him. Now, if they wanted His blessings, they had to finally and fully turn to Him. The writer calls on the people announce their loyalty and faithfulness to God, shouting praises to His name (vs. 1-3). It was time for the people to commit themselves to His service, and blow the trumpet to herald the keeping of the solemn feast (vs. 3). The solemn feast was a law and it was a memorial of what God did for Israel when He saved the people from Egypt (vs. 4-5). God removed the burden from their shoulders (vs. 6). Israel called out to God in their trouble (vs. 7), and God answered them, and He tested them at Meribah (vs. 7b). When God rescued them from slavery, He bound them to a very simple law: " There shall be no foreign god among you; nor shall you worship any foreign god " (vs. 9). It was Jehovah who brought them out of Egypt, and he would fill their mouths with plenty (vs. 10). Sadly, though, the people would not heed God's voice. In fact, the writer is blunt: "... Israel would have none of Me " (vs. 11). So, God allowed their stubborn hearts to guide them, and they suffered accordingly. The pain of God's heart is heard in this brief psalm: "Oh that My people would listen to Me, that Israel would walk in my ways!" (vs. 13). God never wanted to punish His people, but he would if they persisted in sin. Had Israel followed God fully he would have

111 subdued their enemies (vs. 14). He would have fed them with the finest of wheat, and with honey from the rock (vs. 16). Israel's misery was unnecessary and it was their own fault!

Psalm 82 – "A Psalm of Asaph "

Psalm 82 is an appeal to the judges among God's people to judge righteously. It is thought that the psalm was written during the days of Jehoshaphat, who instituted many reforms in Judah. He specifically called upon the judges to judge with justice rather than to show favoritism to the wicked, and the language he used is similar in tone to this psalm (see: 2 Chronicles 19:6-7). All righteous judgment is based upon God and His judgment (vs. 1). The wicked judges were not just. They showed partiality to the wicked (vs. 2). God calls upon them to do their duty, which was to defend the poor and the fatherless, and to serve justice to the afflicted, the poor, and the needy (vs. 3-4). The judges were so wicked that they had forgotten God's laws. They " do not know, nor do they understand; they walk about in darkness " (vs. 5). The writer also said that " all the foundations of the earth are unstable " (vs. 5b). Justice and righteousness is the foundation of any society, but the wicked judges, having forgotten God's laws, allowed their society to crumble. The judges were as gods among the people (vs. 6). That is to say, they were his representatives, and should have dispensed divine justice, and righteous judgment, but they failed miserably. Now they would die like men (vs. 7). The God of the earth would rise and judge them (vs. 8).

Questions:

1. In Psalm 79, what had the nations defiled?

2. What served as food for the birds of the air and the wild beasts?

3. What did the writer ask God to remember no more?

4. Why did the writer mention the attitude of the nations?

5. Psalm 80 begins by calling God a shepherd. Who were the sheep?

6. Where did God dwell?

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7. To what did the writer compare Israel when it was brought out of Egypt?

8. To what extent did the nation grow?

9. In psalm 81 the writer mentioned instruments of music. What role did those instruments play?

10. What did God remove from Israel's shoulder?

11. Where did God prove them?

12. What one law did God impose upon them, which they violated?

13. To what did God give the nation over?

14. To what event in Judah's history is it believed Psalm 82 refers?

15. What was the primary responsibility of Israel's judges?

16. Why had the foundations of the earth become unstable under their leadership?

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Lesson 29

Psalms Of The Beauty Of God's Fellowship (Psalms 83-87)

Psalm 83 – "A song. A Psalm of Asaph ."

In the 83 rd Psalm, the writer asks God to thwart the conspiracy of the nations against Israel. He asks God to not hold His peace (vs. 1), because His enemies had lifted up their head and were taking counsel together against the Lord's people (vs. 2-3). They formed a confederacy which was dedicated to the defeat of Judah (vs. 5). In verses 6-8, the writer names the nations arrayed against Judah: Edom (the Ishmaelites), Moab (the Hagarites), Gebal , Ammon , Amalek , Philistia , and Tyre . Their purpose was clear: they wanted to prevent Judah from ever being a nation again, so that Israel would be remembered no more (vs. 4). There is a historical incident that this Psalm may describe. In the days of Jehoshaphat, the Moabites, Ammonites, and Edomites formed an alliance together and fought against Jehoshaphat (2 Chronicles 20:1-30). Jehoshaphat responded to the invasion by proclaiming a fast, and gathering the people together to pray for God's help (vs. 3-13). The prophet Jahaziel predicted that the alliance of enemies would fail, and this emboldened the people to praise God and fight the battle (vs. 14-21). The Psalmist asks God to deal with this confederacy in the same manner in which He destroyed enemies in the past (Psalm 83:9-18). Midian had been defeated at En Dor (vs. 9-10). He asked that their princes suffer the same fate as Oreb and Zeeb who were executed (vs. 11-12; Judges 7:25). He asked God to consume them as in a ferocious dust storm (vs. 13-15). The Psalmist asked God to put His enemies to shame that they might know that only God is the Lord (vs. 17-18).

Psalm 84 – "To the Chief Musician. On an instrument of Gath. A Psalm of the sons of Korah."

Psalm 84 is a simple, but beautiful meditation upon the blessing of fellowship with God in the Lord's tabernacle. I can imagine these words being prayed in the land of Babylon by the Jews who were there. They longed for the day that they would return to Jerusalem and the temple that they had left behind. The writer's language could not be more clear: " My soul longs, yes, even faints for the courts of the Lord; my heart and my flesh cry out for the living God " (vs. 2). As the birds of their air had their nests, the writer considered the temple his home (vs. 3). Those who dwelt there were blessed (vs. 4). The temple of God was the focal point of Jewish life, and it was so important that Jews would make pilgrimages to it. They were blessed in the making of the journey (vs. 5); even if their journey was difficult, it was worthy it.

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The writer uses a reference to a hostile environment to make his point. Should the pilgrim pass through Baca (vs. 6 - probably the Bochim of Judges 2:1-6), he would rejoice. Bochim means "weeping." It was a barren and desert region, and was where God reproved the people for their failure to remain pure from the people of the land. The people wept and repented before the Lord there. To the pilgrim going to the temple, a sojourn in the Valley of Baca would not be a time for tears, and it would be as pleasant as a well-watered land. The writer's final words state that a single day in the courts of the Lord would be better than a thousand days anywhere else (vs. 10). The writer would consider it a greater honor to be doorkeeper in the temple than to dwell in his own tent (vs. 10b). Fellowship with God is the greatest blessing, because He will not withhold any good thing from those who walk uprightly (vs. 11).

Psalm 85 – "To the Chief Musician. A Psalm of the sons of Korah."

Now, in the 85 th Psalm the writer turns in prayer to God for the restoration of His favor for His people upon their return. God had favored the people and had brought the people of the captivity back home (vs. 1). He had forgiven their iniquity and taken away his wrath from them (vs. 2-3). Now, he asks God to restore fellowship to His people. It was good to return to Jerusalem, but what good was restoration to their homes be if they were not restored to the favor of the Lord? He asks God to cause His anger to cease toward them (vs. 4-5). Then he asks God to revive the nation again, so that they could rejoice (vs. 6). He asked for mercy and salvation (vs. 7). In the final paragraph, the writer expresses his confidence that the Lord will grant Judah's wish and restore not only their homeland, but also their salvation (vs. 8-9). The conditions of Judah's restoration were mercy, truth, and righteousness (vs. 10-11). Upon these things, God would give Judah what was good, and cause their land to yield plentifully (vs. 12).

Psalm 86 – "A Prayer of David "

The 86 th Psalm is an earnest prayer by a man who knew where to turn for help. It reads like every prayer made by a man suffering under trials, who needed and wanted the help of God. He describes himself as poor and needy, but also holy (vs. 1-2). He was God's servant and trusted in God (vs. 2b). He cried out to God for mercy all day long (vs. 3), and he longed to feel his heart rejoice again (vs. 4). Only God could help him. No false God had any power to save him. God alone was good, and the writer knew that God was ready to help him and was abundant in mercy (vs. 5). Prayer is a pointless exercise if one does not believe in God. What point would there be in praying to God if one did not believe with all of his heart that God was listening, and that He could grant anything the petitioner asked of Him? His words express the convictions of his heart plainly: "Among the gods there is none like You, O Lord; nor are there any works like

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Your works " (vs. 8). All nations will finally worship God, because only God is capable of doing wondrous things (vs. 9-10). The writer promises to praise God with his whole heart, and to glorify God's name forever (vs. 12). God had delivered him in mercy " from the depths of Sheol " (vs. 13). Mobs of violent and proud men sought his life, but God was full of compassion, longsuffering, and was abundant in mercy and truth (vs. 15), so the writer begs God to save him in his mercy (vs. 16). The Lord's redemption would be a sign to his enemies that he was under the protection of the God of heaven (vs. 17).

Psalm 87 – "A Psalm of the sons of Korah. A Song ."

Psalm 87 is very brief, but it is very powerful. The subject again is Jerusalem, or Zion. In just a few words, the writer describes the beauty and glory of Jerusalem. It is where God's foundation is (vs. 1). The Lord loves Zion more than all the dwellings of Jacob (vs. 2). It was a glorious city about which many glorious things have been said (vs. 3). In glory it was better than Babylon, Philistia, Tyre, and Ethiopia (vs. 4). The writer speaks proudly, if not a little boastfully that he was born there (vs. 4-5). He anticipates that when the Lord makes His accounting, what the writer will have on his pedigree are these words: "This one was born there " (vs. 6).

Questions:

1. In psalm 83, who did the writer ask not to be silent?

2. What had the enemies of God done?

3. Who were the nations in the confederacy?

4. What was their stated ambition?

5. In Psalm 84, what was it that the psalmist longed for?

6. Who did he say would be the people who are blessed?

7. What unpleasant place would seem pleasant to a pilgrim? Why?

8. What would be better than a thousand days in one's own tent?

9. What did the Psalmist ask God to restore in Psalm 85?

10. What did he say had kissed?

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11. To whom is the 86 th psalm attributed?

12. How did the writer describe himself?

13. What did he do all day long?

14. What did the writer say about "the gods"?

15. What gave him confidence that God would answer his prayers?

16. What locations are eclipsed by the greatness of Jerusalem?

17. What would the writer's greatest credential be?

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Lesson 30

Psalms From Two Brothers (Psalms 88-89)

Psalm 88 – "A Song. A Psalm of the sons of Korah. To the Chief Musician. Set to 'Mahalath Leannoth.' A Contemplation of Heman the Ezrahite ."

Psalm 88 is a psalm written by a dying man, and it expresses his many fears. Like many other psalms that we have studied so far, this one is an examination of the human heart. The writer was a man who was afraid at the end of his life. More than ever before, he felt the need for God's help. The psalm is attributed to Heman the Ezrahite, who is mentioned prominently in 1 Kings 4:31; 6:33; and 15:17). He was from the family of Zerah (1 Chronicles 2:6). The title says that it is a song, but songs in the Psalms were usually written to express joy or to offer praises to God. This psalm is a tearful cry for God to save the dying author. It would be easy to read this psalm and think that it is an angry prayer questioning God. But, the more likely view is that this is a man who is dying, and he turns to His God in pain and in fear. He cried out to God and asked God to hear him (vs. 1-2). He was near the grave, and his life was full of trouble (vs. 3). He was a man without strength and he waited for the grave (vs. 4). He saw himself as adrift among the dead, who God remembered no more (vs. 5). He saw his illness as God's wrath, and punishment from which he could not escape (vs. 7-8). The last paragraph is a prayer for God's help. He asks God to work wonders from the dead, so that they can arise and praise Him (vs. 10). He was not dead yet, but the writer believed his death was very near. The next two verses would be easy for anyone who is dying to understand. He needed God's help now , not later. He needed God to help him while he was still alive. He asks what good would God's power do him after he is already dead (vs. 11-12). He had cried out to God in prayers continually, and now he asks in anguish: " Lord, why do You cast off my soul? Why do You hide your face from me? " (vs. 14). He had been afflicted and ready to die since His youth, and was terrified (vs. 15). Now, at the end of his life, he felt like he was engulfed by terror, and he was abandoned, a man who would die forgotten and alone (vs. 17-18). There is a reason why the book of Psalms is such a beloved part of the Bible. Psalms like this one reflect the feelings of everyone who has ever faced a painful death, especially from a terminal illness.

Psalm 89 – "A Contemplation of Ethan the Ezrahite ."

The 89 th Psalm was written by the brother of Heman the Ezrahite. The author is Ethan the Ezrahite. It is a lengthy psalm of fifty-two verses. Its theme is the lost blessings of the house of David.

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The first part of the psalm celebrates the greatness of God's blessings in the covenant that He made with the house of David. The writer vows to sing God's praises forever (vs. 1-3), because God promised to establish David's family line forever, and to build him up to all generations (vs. 3-4). Like all of the psalms of this kind, the writer declares that God is worthy of praise, and is to be held in reverence by all, because He is the creator, and he is the One who established and protected Israel at all times (vs. 5-10). The writer continues this theme in verses 11-18. The children of Israel owed their existence to God. He is the almighty creator of heaven and earth (vs. 11-12). He used His powerful hand to rule the earth that He created. He established righteousness and justice as the foundation of His throne (vs. 12-14). Those people who belong to God and hear His voice are blessed and rejoice, because they are favored by Him (vs. 15-18). In the next paragraph, the writer tells how God established the throne of David the king (vs. 19-29). He chose David, and anointed him (vs. 20), He established David and strengthened him (vs. 21). He promised to protect him from all of his enemies (vs. 22-23). God promised to establish David's kingdom firmly on the earth, and to observe the covenant with him forever, so long as David was faithful to the Lord (vs. 24-29). However, each of David's sons will have to keep the terms of God's covenant, and if they do not, they will be punished (vs. 30-32). However, because of David, God will not forsake David's lineage (vs. 33-37). The writer, however, accuses God of forsaking the covenant that He promised to never forsake (vs. 38-45). According to the author, God had cast Israel off and abhorred them (vs. 38), and He renounced the covenant, and profaned David's crown (vs. 39). God had destroyed all of Israel's strongholds, and left the nation helpless before their enemies (vs. 40-42). When battle came, God did not sustain Israel in the fight (vs. 43). God had caused Israel's glory to cease (vs. 44-45). In the final section, the writer begs God to return His favor to Israel (vs. 46-52). He said man's life is short, and no man can save himself from the grave (vs. 47-48). He begged God to direct his lovingkindness to David's house once more (vs. 49), and he asked God to remember how Israel was reproached now among men (vs. 50-51). His final words are of praise: " Blessed be the Lord forevermore. Amen and amen " (vs. 52). The writers of psalms of this kind sound like they are accusing God of wrongdoing, but I rather think they are using the strongest possible language to express the grief and fear that they felt. And, they appealed to God for mercy in language that expressed the depth of their fears and their needs. God had not forsaken Israel, and these writers knew it. It was Israel who turned their backs on God, and the captivity was their own fault. In the course of this whole psalm, that understanding is evident. God had established a covenant with David, and He had also established the terms of the covenant. He knew that the nation had, through wickedness caused their own rejection by God. But, he also knew that only God could save them. Thus, the urgency of these appeals.

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Questions:

1. What was the condition of the man who wrote the 88 th psalm?

2. What does he mean when he says that he was " adrift among the dead " and " like the slain who lie in the grave "?

3. What did he mean when he said that his eyes wasted away because of affliction?

4. What did he think could be accomplished while he was in the grave?

5. By what was he engulfed?

6. How is the author of the 88 th and the 89 th psalm related?

7. What covenant was the writer of the 89 th psalm concerned about?

8. What were the terms of the covenant?

9. What were the conditions of the covenant?

10. Why did the writer talk about God's power over nature?

11. What would happen to David's descendants if they forsake the covenant?

12. What did God do to the crown of David?

13. What did the writer call upon David to do?

14. Why was he so urgent in his appeal to God?

15. Why did the psalm end with a blessing to God?

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Lesson 31

Psalms Of God's Majesty And Power (Psalms 90-94)

The series of Psalms in today's study tell of God's eternal nature, His great power, and His tender care for those who seek Him.

Psalm 90 – "A Prayer of Moses the man of God ."

The 90 th Psalm examines how men waste their limited lives in sin. It expresses the foolishness of wasting the time God has given us in rebellion. God is eternal, but man is not, and men will stand in judgment before God for whom time is meaningless. The psalm begins with a statement of the eternal strength and power of God (vs. 1-2). God is from everlasting to everlasting (vs. 2). Time is nothing to God – a thousand years in His sight is like " yesterday when it is past " (vs. 4). Now the writer turns to the sinfulness and weakness of men. While God is all powerful and of limitless existence, man is here only for a short time, and often wastes his time on sin, and earns for himself God's anger. Sinful man is carried away like a flood (vs. 5a), he is like sleep, which fades quickly (vs. 5b), and like grass which grows up quickly and then is mowed down or withers (vs. 6). Man is powerless in the hands of the God of judgment, who exposes all of his sins (vs. 7-8), and man's day's pass away quickly (vs. 9). The days of man's years are only seventy or eighty (vs. 10-11), and those years are often spent in labor and sorrow. What is the point of this statement? Is the writer lamenting how little time men occupy the earth? No, what he is concerned about is that during those years men fail in their service to God. He asks God to help men number their days and gain wisdom (vs. 12). His final appeal to God is that the Lord will quickly extend mercy to men, so that they can spend the remainder of their years joyfully (vs. 13-15). He begs God for evidence of His mercy, and to establish the work of their hands (vs. 16-17).

Psalm 91 –

Psalm 91 is a beautiful psalm Messianic psalm, which describes the Lord's protection of faithful men from harm. But, it also has a broader meaning and application. It celebrates the protection of those who seek the Almighty. It explains why a godly man may be confident. The later verses are cited by the devil when he tempted Jesus (Matthew 4:6; Luke 4:10-11). The devil proves himself the father of all who twist the scriptures. He wanted to tempt Jesus to worship Him, and cited this psalm to do so. Certainly, God protected His Son, but He did not save Him from death. The faithful man is pictured in this psalm as living safely under the protection of the Lord. He dwells under the shadow of the almighty (vs. 1), and

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God is his refuge (vs. 2). The righteous man will be delivered from the snare of the fowler and from disease (vs. 3). He safely rests under the wing of the Lord (vs. 4), so he has no fear of any danger by night or by day (vs. 5-6). Thousands of wicked people may fall dead, but death will not approach the righteous man (vs. 6-7). Only with his eyes, not with his own experience, would he see the fate of the wicked (vs. 8). He would not be destroyed like they were. Because the righteous man makes the Lord his refuge, no plague will come near him (vs. 9-10). God will commit the righteous man to the charge of His angels, who will keep him safe even from dashing his foot upon a stone (vs. 11-12). He will be kept safe though he treads upon lions and serpents (vs. 13). All of this care and protection is reserved for the man who sets his love upon God (vs. 14-15). God will reward such a man with long life and salvation (vs. 16).

Psalm 92 – "A Psalm. A song for the Sabbath Day ."

Psalm 92 is titled: " A song for the Sabbath Day ." Since the Sabbath Day was a day of rest and reflection, this seems an appropriate title. It is filled with glorious descriptions of the Lord. What better words to sing on the Sabbath? The psalm opens with a statement about how good it is to worship God and to sing His praises (vs. 1-3). Those who love God sing praises to the Most High, and declare his loving kindness and faithfulness day and night (vs. 2). The writer speaks of God's great works and His great thoughts (vs. 5). God's deeds and words are so great that the senseless fool does not understand Him (vs. 6). The wicked have no cause to rejoice in the Lord, because although they spring up like grass, they are destroyed (vs. 7). Because God is on high, His enemies will perish (vs. 8-9). The writer describes how God had blessed him. He was given fresh supplies of oil (vs. 10), and his enemies were defeated (vs. 11). The righteous will always flourish. The psalm ends with references to the palm tree and the cedars of Lebanon (vs. 12-14). Those that are planted in the house of the Lord, will bear fruit even in their old age (vs. 13-14).

Psalm 93 –

The 93 rd Psalm is a very short description of the permanence of God's reign. God is pictured as the greatest and most powerful of kings, ruling on His throne forever. God is clothed with majesty and girded with strength, and he cannot be moved (vs. 1). His throne is everlasting (vs. 2). God is higher than the raging floods of the sea (vs. 3-4). His testimonies are sure (vs. 5). Though brief, this psalm is profound. It elevates God to the position where He belongs. It describes Him in appropriate terms of majesty and strength. And it gives all of this as the basis for the power of His laws.

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Psalm 94 –

The 94 th Psalm describes the comfort that he receives at the knowledge of God's judgment and the vengeance upon the wicked. The writer declares the right of God to judge. Judgment and vengeance belongs to Him (vs. 1). He calls upon God to rise up and render punishment to the proud (vs. 2). The wicked are deserving of judgment. They speak insolent things and boast in themselves (vs. 3-4). They are murderers of God's people (vs. 5-6). Worse, the wicked do all of these evil things, while believing that God does not see nor understand (vs. 7). But, God does see! Only the foolish would think otherwise. Here, the writer speaks almost mockingly of the depth of the wicked man's foolishness. How can one think the creator does not hear nor see (vs. 9)? He is the instructor of nations, who would believe he cannot correct or teach men knowledge (vs. 10)? The Lord knows the thoughts of men that they are futile (vs. 11). Perhaps this is one of the most pathetic signs of the fool. In his depravity, he presumes God is blind to his wickedness, but God sees it all! The man who receives the instruction of the Lord is the man who is blessed (vs. 12-15). Those who belong to God seek Him and observe His laws. God gives this man rest from adversity, but he digs a pit for the wicked (vs. 13). He will not cast of His people (vs. 14-15). The psalmist calls upon God to save him from evildoers. Unless the Lord helps him, his foot would slip, as his soul settled into silence. He called upon God to help him and comfort him in all of his anxieties (vs. 16-19). He knows that the wicked will not be allowed to have fellowship with God (vs. 20). The wicked gather together and plot the death of the innocent (vs. 21). The Lord is his defense and his rock of refuge (vs. 22). He knows that the Lord will punish the iniquity of wicked men, and they will be cut off (vs. 22-23).

Questions:

1. In Psalm 90, how long did the writer say God existed?

2. What were a thousand years like in the sight of God?

3. How do the years of man finish?

4. Why did the writer want God to teach men to number their days?

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5. in the 90 th Psalm, why does the writer talk about God having wings?

6. What would happen to thousands of wicked men that would not happen to the righteous man?

7. Who quotes verses 11-12 to Jesus? What was his purpose?

8. To what day was the 92 nd Psalm dedicated?

9. What is the message of Psalm 92?

10. With what had the psalmists horn been refreshed? What does this mean?

11. What is the theme of the 93 rd Psalm?

12. How long did the writer say the Lord's throne had been established?

13. Why did he use the image of raging waves of the sea?

14. To whom does vengeance belong (Psalm 94)?

15. What mocking words does the psalmist use to show how foolish the wicked were?

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Lesson 32

Psalms Of Praise (Psalms 95-99)

From this point onward until the end of Psalms, a major theme is praise and worship toward God. The psalms in this lesson all use highly figurative language to celebrate the greatness of God. He is the King, He is creator, he is Savior, and He is Judge. The world, including all nations and all of nature, are urged to worship the only true God, because He will judge the world in power, and in righteousness, and in truth. The language of these psalms is majestic, powerful, and it is designed to move readers to worship God with awe.

Psalm 95 –

The 95 th Psalm is a beautiful and uplifting psalm of praise which glorifies God as the creator and as the Rock of man's salvation. The writer teaches the need for worship and faithfulness, rather than rebellion. The psalm contains some familiar language for those who know the book of Hebrews. Midway through the psalm, the writer exhorts his readers to hear the Lord's voice, and to not harden their hearts as the Jewish fathers did in the wilderness (vs. 7-9). These words are quoted by the writer of Hebrews in Hebrews 3:7-11. Clearly, the Hebrew writer meant to urge upon his readers the same message: do not fall away, be faithful, and endure. The first half of the psalm is filled with words urging praise for God, who is the creator of all things. The language soars and is uplifting: " Oh come, let us sing to the Lord! Let us shout joyfully to the Rock of our salvation " (vs. 1). Readers are urged to " come before His presence with thanksgiving; let us shout joyfully to Him with psalms " (vs. 2). The writer tells why God is worthy of worship: " For the Lord is the great God, and the great King above all gods " (vs. 3). He holds the deep places of the earth, the high hills, the sea, and the dry land in his hand (vs. 4-5). Based upon this, the writer says: " Oh come, let us worship and bow down; let us kneel before the Lord our maker. For He is our God, and we are the people of His pasture, and the sheep of His hand..." (vs. 6-7).

Psalm 96 –

Psalm 96 is a call to worship aimed at all nations, not just Israel. There is not a title at the top of this Psalm, but there is one in the Vulgate and the Septuagint Bibles: "A Song of David, when the House was built after the captivity." Why the title is found in these Bibles and not others, no one can say. However, the title seems at least fitting, because there is a text in 1 Chronicles 16:23-33, written by David when he brought the ark to Jerusalem, that reads a lot

125 like this psalm. It is possible that the return to Jerusalem and rebuilding of the temple prompted a psalm of similar theme. Psalm 95 stated plainly that God is the higher than all other gods, and is therefore worthy of praise, but in Psalm 96 the writer says plainly that the gods of men are nothing but idols (vs. 5). This is important. This fact is what makes worship of any other god vain and empty – they are not gods at all. Only God is God. For this reason, the writer begins with joy: " Oh, sing to the Lord a new song! Sing to the Lord, all the earth " (vs. 1). The "new song" is a song of salvation. John used the same language in Revelation when he described the new song sung by the saved. The new song is the song of salvation (vs. 2). It is not enough to sing God's praises, He must be preached among all the nations (vs. 3). The nations of men need to know that the Lord is great, and to be feared above their idols (vs. 4-5). All mankind is required to give to the Lord the glory due to His name (vs. 6-10). As God, honor and majesty are before Him, and in his sanctuary there is beauty (vs. 6). The families of the earth are required to glorify the Lord, and to bring an offering into His courts (vs. 7-8). They are to worship Him in the beauty of holiness, and to tremble before Him (vs. 9). The nations should declare with a single voice that " The Lord reigns " and that He firmly establishes the world, and He will judge all people righteously (vs. 10). The psalm ends with a final call for the worship of God. All of nature rejoices (vs. 11-12), because the Lord is coming to judge the world with righteousness and truth (vs. 12-13).

Psalm 97 -

Psalm 97 continues the theme of praise. It also augments the argument of the previous psalm – that God is worthy of worship, and the gods of men are not. Specifically, this psalm celebrates the inherent and obvious power of God over the puny idols of men. All of the earth should rejoice in the presence of God (vs. 1). The next few verses call attention to the great power of God, with imagery of great force and power. Clouds and darkness surround Him, and righteousness and justice are the foundation of His throne (vs. 2). This is an awesome picture of the judgment throne of God. The fire of judgment issues from Him and destroys His enemies (vs. 3). His lightnings (evidence of His power), is seen by the world (vs. 4). The mountains melt like wax at His presence (vs. 5). All of the earth declares His righteousness, and all the people's see His glory (vs. 6). The result of all of this is that all who worship lifeless carved images are shamed (vs. 7). God's inherent power echoes through nature, and it is on display in great demonstrations that everyone can see. Yet, foolish men continue to reject God for lifeless images. Not so, for those who are righteous. Zion hears God and is glad, and the inhabitants of Judah rejoice (vs. 8). Israel praises God, because He is exalted

126 far above all man-made gods (vs. 9). Those who hate evil love the Lord, and God preserves their souls (vs. 10). Those who worship Him are filled with gladness (vs. 11). The writer commands them to rejoice in the Lord, and to give thanks at the remembrance of His holy name (vs. 12).

Psalm 98 – "A Psalm "

The 98 th Psalm continues the theme of praise for God, and it does so with similar language the previous three. Readers are once again told to sing a new song of salvation (vs. 1). By God's power Israel had gained victory, and the Lord had shown His salvation in the sight of the nations (vs. 1b-2). God remembered Israel, and was merciful to them, and all the ends of the earth had seen the salvation of God (vs. 3). The second half of the psalm calls nature to join the people of God in worship (vs. 4-9). The earth breaks forth in songs (vs. 4), while the harps, the trumpets, and the horns shout joyfully before the Lord (vs. 5-6). The sea roars (vs. 7), the rivers clap their hands (vs. 8), and the hills rejoice (vs. 8b). All of the earth rejoices, because the Lord is coming to judge the earth with righteousness (vs. 9).

Psalm 99 –

Psalm 99 emphasizes the holiness of God, and so His worthiness to be praised. The Lord reigns, so the people should tremble (vs. 1). God reigns on His throne as King, men have no choice but to tremble before Him. Also, God dwells between the cherubim (vs. 1b), so the earth should be moved. The cherubim sat atop the ark of the covenant on the mercy seat. This verse tells us all that we need to know about God's authority. He is Lord both as King and Savior. The rest of the psalm reiterates these two roles of God. He is Savior . The Lord dwells in Zion, where the temple is, elevated high above the people (vs. 2). The children of Israel bowed in reverence before God in the Temple. God is holy (vs. 3). Everything about the design of the temple was supposed to convey this image of God. Everything was crusted in gold, there was incense which filled the holy place, and in the most holy place sat the ark. Only once a year could the high priest enter the presence of God. He is King . God is a God of justice and equity, and He had always ruled Israel with both qualities (vs. 4). The people must exalt God, and worship at His footstool, because He is holy (vs. 5). He is holy . The holiness of God has been proven throughout all of Israel's history. Moses and Aaron upheld His holiness, and so did Samuel. They called upon the Lord, and He answered them (vs. 6). God spoke to His prophets and they kept His testimonies and ordinances (vs. 7). He is just . God answered the prayers of His holy men, but he also took vengeance on their sinful deeds (vs. 8).

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Finally, the writer finishes where he started, with a call to worship the holy God: " Exalt the Lord, our God, and worship at His holy hill; for the Lord our God is holy " (vs. 9).

Questions:

1. Why is God called the "rock of our salvation" (Psalm 95)?

2. How does the psalmist contrast God with the gods of the earth?

3. What does He hold in His hands?

4. What verses does the Hebrew writer quote?

5. What is the "new song" of Psalm 96? Which New Testament book speaks of a similar new song?

6. What does the psalmist call the gods of the peoples?

7. What is due His name?

8. For what reason is God coming?

9. How does Psalm 97 describe the throne of god?

10. Why does he write about fire and lightnings?

11. Who will be put to shame? Why?

12. What instruments are mentioned in ? What do they do?

13. What does the sea and the rivers do? What does this mean?

14. Why is the Lord's coming a thing to cause such rejoicing?

15. Where does the Lord dwell? (Psalm 99).

16. Where should the people worship?

17. Which historical men called upon the Lord?

18. How did God answer these men?

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Lesson 33

Psalms Of Praise For God's Mercy (Psalms 100-103)

Psalm 100 – "A Psalm of Thanksgiving"

The 100 th Psalm is brief little psalm of praise, with no specified author nor historical context. When or for what occasion it was written is not known. Some suggest that it was another of the psalms written after the return from captivity, because the writer urges his audience to " Enter into His gates with thanksgiving, and into His courts with praise " (vs. 4). However, whatever the occasion of the psalm, it is a brief, exuberant song of praise for God who made us (vs. 3), and for His mercy and His goodness (vs. 5).

Psalm 101 – "A Psalm of David"

Psalm 101 st Psalm is a declaration of David's loyalty to the Lord. In the song David names those sins which he will remove from his life. This psalm echoes the attitudes that David has written about at other times, but it is also unique among the psalms in that it verbalizes His commitment to remain faithful to God by not allowing sinful influences near him. There is a great lesson for us in this psalm. If we want to serve God faithfully, we must not allow any friendship, nor any other person to influence us to depart from Him. David begins with a statement of his determination to sing of God's mercy and His justice (vs. 1). He will sing praises to the Lord. After this opening declaration, David promises that he will behave wisely in a perfect way and to walk within his house with a perfect heart (vs. 2). In order to do so, David promises to clean up his own life, and to remove sins from him. He will set nothing wicked before his eyes (vs. 3). He promises to not only hate the work of apostates, but to never let apostasy happen to himself (vs. vs. 3b). He would eradicate perverseness of heart from his life and he will not know wickedness (vs. 4). David not only promises remove sinfulness from his life, he also promises God that he will not tolerate it in others. He promised to destroy the slanderer, and that he would not tolerate the proud, haughty man (vs. 5). He would not allow deceivers and liars within his house, and he would destroy all of the wicked from the land (vs. 7-8). David would concentrate on the faithful of the land. He would make these people, who walk in a perfect way, his companions and servants (vs. 6).

Psalm 102 – "A Prayer of the afflicted when he is overwhelmed and pours out his complaint before the Lord."

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Psalm 102 expresses what clearly are the fears and sorrows of those in captivity. Adam Clarke tells us that some people attribute the psalm to Daniel, or to Jeremiah, or even to Nehemiah. However, the writer doesn't identify himself. However, his language is hard to misunderstand. He and his people were suffering and needed the Lord's deliverance. This psalm is filled with metaphors that express grief and suffering in ways that are memorable. His days were consumed like smoke, and his bones burned as in a heart (vs. 3). This describes a life of futility and hardship. And there is more: His heart is withered like grass (vs. 4). His heart is not his literal heart, but his life. He was so weary of his sufferings that he forgot to eat. His bones cling to his skin (vs. 5). He is like a pelican in the wilderness and an owl in the desert (vs. 6). A pelican in the wilderness and an owl in the desert are in strange territory, and are not adapted to hunt in such environments. They would die there. The writer of the psalm was in a strange land, and he feared dying there. Therefore, like a sparrow on a rooftop, he was alone (vs. 7). Descriptions of his specific hardships are also very telling. His enemies swore an oath against him (vs. 8). His sufferings were so hard that he says he had " eaten ashes like bread, and mingled his drink with weeping " (vs. 9). His days were long like those in winter, when a man's shadow lengthens (vs. 11). All of his hardships were because God had lifted him and his people up and cast them away (vs. 10). Yet, the writer also knew that God would have mercy on Israel (vs. 13). The nations would fear the name of the Lord (vs. 15). God would someday rebuild Zion (vs. 16). God would once again hear the prayer of the destitute (vs. 17). He would hear the groaning of the prisoner and release them (vs. 19-20). The people would once again declare the name of the Lord in Zion, and praise Him in Jerusalem (vs. 21). All of the peoples and the kingdoms will gather to serve the Lord (vs. 22). The final paragraph of the psalm is a prayer to God who laid the foundations of the earth and created the heavens (vs. 25). He asked God to save him while he had years left to live in His service (vs. 24). The earth would grow old like a garment, but God would endure forever (vs. 26). He finishes his prayer with an expression of his confidence that the Lord's people would continue for many generations (vs. 28).

Psalm 103 – "A Psalm of David"

The 103 rd Psalm is a prayer of thanksgiving for the mercy of God. The writer blesses God for His mercy, and gives many examples from life and from Israel's history which proved God's goodness and mercy. God's mercy can be seen in the good things of life that He gives us. He counsels us to not forget all of His "benefits" (vs. 2). He forgives all our iniquities and heals all our diseases (vs. 3). He redeems our life from destruction and crowns us with lovingkindness and tender mercies (vs. 4). He feeds us with good food, so that our strength and health (our youth) is renewed (vs. 6).

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God also executes justice toward the oppressed (vs. 6). He taught His will to Moses and Israel, after He liberated the nation from Egypt (vs. 7). The writer states his understanding from history that God will not always strive with Israel, and he will not forestall His anger forever (vs. 9). He had punished them for their iniquities, and would do so again (vs. 10). However, for the penitent and the faithful, God's mercy is so great that it is higher than the heavens and as boundless as the east is from the west (vs. 11-12). God was a Father who pitied His children (vs. 13). God, the creator was aware of man's frailty. He knows that man is dust (vs. 14), and that his days are like grass, and like a flower, men spring to life and die quickly (vs. 15-16). Yet, God's mercy is everlasting for those who fear Him and keep His covenant (vs. 17-18). The final paragraph of the psalm is a prayer of blessing toward God. He blesses God who is on His throne in heaven (vs. 19). He calls on heavenly hosts to bless the Lord, because they heed the voice of the Lord, and minister on His behalf (vs. 20-21). Finally, he blesses the Lord because of His works and His authority (vs. 22).

Questions:

1. What is suggested by the reference in Psalm 100 that God's people are sheep?

2. What in this psalm leads some to think it was written after the release of the Jews from Babylonian captivity?

3. What does David propose to remove from his life in the 101 st Psalm?

4. Name some specific things that he promises to remove from his life.

5. What will his attitude be toward the slanderer and the proud?

6. What does the writer of Psalm 102 mean when he describes his days as smoke?

7. What is the "heart" that the writer describes in verse 4? Explain.

8. What point does he make by mentioning a pelican, an owl, and a sparrow?

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9. In spite of his hardships, of what was the writer confident concerning the nation of Israel and their descendants?

10. In Psalm 103, what is the message the writer conveys?

11. How does God express His mercy to individuals?

12. What lesson did he learn from Israel's history?

13. What imagery does the writer use to describe the depth of God's mercy?

14. How does he describe the brevity of a man's life?

15. Why does the writer compare God to an earthly father?

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Lesson 34

Psalms Of Praise For God's Remembrance (Psalm 104-107)

The psalms in our current lesson continue the theme of praise, and they stress how God constantly remembered His creation, and specifically His nation, Israel. The first psalm recounts God's creation and control of the natural earth, and of the affairs of men as reason to praise Him. Then the writer turns his attention to the history of Israel. God always remembered His people, even though they always forgot Him.

Psalm 104 -

Psalm 104 is a psalm of praise in which the writer praises God for His creation and control of nature. The writer points to the life on earth and the cycles of nature as reason to praise God. God is pictured as He should be, the glorious, radiant God of heaven and earth (vs. 1-2), riding upon the clouds of heavens, and sending forth His angels, His ministering spirits, to the corners of the earth to tend to God's creation (vs. 3, 4). God made and controls everything. There is nothing that any creature on earth, including man, can enjoy except God provides it. God laid the foundations of the earth, so that it should not be moved forever (vs. 5). A note here: this tells us much about the stability of the earth on which we live. Some would have us believe that the earth is as fragile as an egg shell, but the psalmist said that the earth will not be moved forever. Because God established the earth, man has no power at all to destroy it. God created the great deep, which covers the tops of the mountains (vs. 6), and when God spoke, the water subsided (vs. 7). Literally, this happened in the flood of Noah. Genesis tells us that the flood covered the mountains (Genesis 7:19), and when God remembered Noah, He caused a strong wind to blow and the water ceased (Genesis 8:1). Afterward, the water subsided over the mountains and down into the valleys, until it was in the boundary God set for it, and it could never again flood the earth (vs. 9). The psalmist continues his praise by noting how God waters the earth with springs, which provide all the water required by the creatures of the earth (vs. 10- 13). He also causes the grass to grow for cattle and vegetation for the service of man that he may bring forth food from the earth (vs. 14). As a result of God's care and providence, man is able even to produce the pleasant things of life, such as wine and oil, as well as bread for nourishment (vs. 15). God even cares for the smallest of creatures. He created trees where birds make the their homes, and the hills where other creatures live (vs. 17-18). God established the whole realm of nature, and the cycles of the earth. The sun and the moon moon provides seasons (vs. 19). Night time is a time when humans sleep, but it is the time when beasts of the forest creep about,

133 seeking their food (vs. 20-21). When the day arrives, the lions lie down in their dens and men arise and go to work (vs. 22-23). The sea is teeming with life (vs. 25). Ships sail across its surface, and the Leviathan plays beneath its surface (vs. 26). God feeds every creature above and below the sea, and because of His generous hand, they are all filled with good (vs.27-28). God established the nature by which all of the life on earth dies and is reborn (vs. 29-30). The psalmist ends with a declaration of his intention to praise God as long as he lives (vs. 31-35).

Psalm 105 –

Psalm 105 gives as its reason to praise God that God always kept His promises to the nation of Israel. As often as Israel abandoned God, God never abandoned Israel, and this is reason enough for the seed of Abraham, and the children of Jacob to praise Him (vs. 1-6). God remembered His covenant with Abraham and confirmed it to Isaac, and then to Jacob, that He would give them the land of Canaan (vs. 9-11). The nation was small in the beginning (vs. 12), and God protected them from their enemies (vs. 13-15). All of the events in Israel's history were providential and it was through these events that God saved His nation. When a famine struck Egypt, Joseph was sold as a slave, and came into the service of Pharaoh, who made Joseph lord of Pharaoh's house and possessions (vs. 17-21). While Joseph was serving as regent in Egypt, Israel came from Canaan and dwelt in Egypt, and the nation of Israel grew mightily (vs. 23-24). God freed Israel from Egypt through the work of Moses and Aaron (vs. 25- 38). The psalmist recounts all of the plagues. Moses and Aaron were the messengers, but it was God who brought the plagues on the land. When Israel left Egypt, they left with silver and gold, and in full possession of their health (vs. 37). The irony is that God took Egypt's strength when he took their firstborn, and the Egyptians gave Israel the gold and silver in order to rid Egypt of the nation of Israel and the plagues (vs. 36, 38). God took care of Israel in the wilderness, like He had cared for them all their lives. He led them with a pillar of cloud and a pillar of fire (vs. 39). When the nation hungered, God gave them quail and bread from heaven (vs. 40). In time, God brought the nation to the land which He had promised to Abraham centuries earlier, the land of the Gentiles (vs. 44). God only required their obedience and loyalty: " He brought out His people with joy, His chosen ones with gladness. He gave them the lands of the Gentiles, and they inherited the labor of the nations, that they might observe His statutes and keep His laws "(vs. 43-45).

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Psalm 106 –

The 106 th Psalm is similar in theme to the 105 th Psalm, but it takes a different track. The writer confesses that while God always protected Israel and kept His promises to Abraham, the nation did not always keep it's part of the covenant. In fact, Israel often failed God, yet He did not abandon them. While God constantly remembered His people (Psalm 105), the people consistently forgot God (Psalm 106). The praise of this psalm is directed toward God because of His constant mercy (vs. 1). Israel had sinned and done wickedly (vs. 6). Even in Egypt, while God was in the process of saving Israel, the people did not believe (vs. 7), and they rebelled against the Lord by the Red Sea (vs. 7). Yet, while the nation feared Pharaoh and death, the Lord parted the Sea and led Israel safely across to freedom and drowned the enemy in the sea (vs. 10-11). After such a powerful display, Israel sang a song of praise to God and believed in Him (vs. 12). Yet, soon Israel returned to its faithless ways, and began a long series of acts of faithless rebellion against the Lord (vs. 13-22). The writer recounts how Israel lusted for food in the wilderness, rather than trusting in the Lord to provide (vs. 14-15). Then, Dathan led a rebellion against Moses and Aaron's leadership, and were killed (vs. 16-18). When they camped at Mount Sinai (Horeb), the people made a golden calf and worshiped it (vs. 19-20). In all of these acts, Israel forgot the God who had attended so faithfully to their needs, and who had done such wondrous works for them in Egypt (vs. 20-22). God would have destroyed Israel on that day, but Moses interceded for them, and God spared the nation (vs. 23). Next the writer picks up the story at the border of Canaan, where Israel once more forgot the Lord. They complained in their tents and refused to follow the Lord into the land they believed they could not conquer (vs. 24-25). God vowed punishment on the nation, and caused them to wander in the wilderness until the rebellious generation died (vs. 26-27). Later, the nation of Israel sinned by adopting the practice of Baal worship, and they were only spared when Phineas intervened for the nation (vs. 28-31). The rebellion had the sad collateral damage that Moses was not allowed to enter the promised land, because of the people's demand for water, which prompted Moses to strike the rock rather than to speak to it, like God had commanded (vs. 32-33). After Israel finally entered Canaan, they forgot God again, and allowed the Canaanites to remain in the land (vs. 34-38). God had instructed Israel to drive out all of the inhabitants of the land, and to keep themselves separate from the them, but Israel failed to follow this rule. As a result, the Israelites adopted the idol worship of the land, even sacrificing their children to Molech (vs. 35-38). They were defiled by their own deeds and played the harlot (vs. 39). As punishment, God allowed the Gentiles to rule over Israel (vs. 40-42). However, even in punishment, God remembered His people and saved them, but they continued to forget God. Many times He delivered them with Judges, but after Israel was delivered from an oppressor, they quickly rebelled against the Lord, and were punished again (vs. 42-43).

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In spite of Israel's near constant state of rebellion, the Lord was quick to forgive them and save them. He remembered His covenant with Israel (vs. 45), and was merciful to them. Even when they were carried into captivity, God made their captors to treat them with pity (vs. 46). This psalm is a sobering one. The history of Israel was reason enough for the nation to praise the Lord (vs. 47-48).

Psalm 107 –

Psalm 107 is another psalm of praise, and it points to the wonderful works of God as the reason why men ought to praise God. The writer makes the argument that men should be able to see the effect of God's hand in their lives, and from this, they should find sufficient cause to praise Him. All men can see and observe God's goodness, and it should motivate their praise. There is a line which is repeated four times, which calls our attention to the rightness of praise - the writer scans the history of God's people and after telling of God's wonderful works, he offers his pleading desire: " Oh, that men would give thanks to the Lord for His goodness, and for His wonderful works to the children of men! " (vs. 8, 13, 21, 31). In the first paragraph, the psalmist calls upon his readers to give thanks to the Lord for His mercy, which endures forever (vs. 1). Those who were redeemed by God from the hand of their enemies, and were gathered by God out of every land, should praise God (vs. 2-3). Those who were delivered from wandering in the wilderness should praise God, because when they cried out to them, He delivered them out of their distress, and gave them a dwelling place (vs. 4-7). He satisfied their longing souls for a homeland (vs. 9). That God led them through the wilderness to their home is reason enough for men to praise God (vs. 8). Next, the writer calls upon all those who were redeemed by God from slavery to praise Him (vs. 10-16). Because of sin and rebellion, God often allowed His people to be bound in affliction and irons (vs. 11-12). When the people cried out to God, He saved them, breaking their chains in pieces (vs. 13- 14). He broke the gates of bronze, and cut the bars of iron in two (vs. 16). That God redeemed His people from slavery is reason enough for men to give thanks to God (vs. 15). Fools who sinned against God earned for themselves the misery which sin produces. Food made them sick, and they cried out to God when they were near death (vs. 18-19). " He sent His word and healed them, and delivered them from their destructions " (vs. 20). That God healed their sicknesses is reason enough for men to praise Him and offer to Him sacrifices of thanksgiving (vs. 21-22). God takes care of those who sail on the sea, and who do business on the great waters (vs. 23). They see the works of the Lord and His wonders in the ocean (vs. 24). God causes the sea to rage, and then He calms it so that the waves are still (vs. 25-29). Mariners are glad when the sea is calm, and they by God's goodness make it safely to port (vs. 30). This is reason enough for men to praise the Lord (vs. 31-32).

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God controls the fortunes of men. He waters arid ground and makes it fruitful, and for the sake of men's sins, and He turns fruitful land barren (vs. 33- 34). He also allows the hungry to establish a city, sow fields, and plant vineyards, so they can have an abundant harvest (vs. 36-37). God blesses His people so that they increase, and their cattle prosper (vs. 38-39). God also brings the mighty down low through oppression, affliction and sorrow, and causes princes to wander in the wilderness (vs. 39-40). The poor and righteous God protects (vs. 41-42). The writer finishes the psalm with this: " Whoever is wise will observe these things, and they will understand the lovingkindness of the Lord " (vs. 43). Wouldn't it be wonderful if this Psalm were set to a tune that we could sing, and we sung it often? The message is a timeless one. We ought to be able to look at the fortunes of our lives, the consequences of sin in our lives, and the whole history of God's care for His people and find ample reasons to praise God.

Questions:

1. In Psalm 104, what did the writer say that God covered Himself with?

2. Where did He lay beams?

3. How does the writer describe angels?

4. What historical event does he describe concerning "the deep"?

5. How did God care for the beasts of the field and the birds of the air?

6. What foodstuffs was man able to produce because of God's care?

7. Why did the writer mention the sun and moon?

8. What does the rising and setting of the sun control among man and beast?

9. How does the writer describe the sea?

10. In Psalm 105, who is the seed of Abraham?

11. How many generations did God promise to remember His covenant?

12. What was the specific promise that God remembered?

13. From whom did God protect Israel?

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14. Who provided for Israel when they came to Egypt?

15. What was this man's position in Egypt? How did he come by his job?

16. What did God perform through Moses in Egypt? What was the result?

17. What was the irony present in the Exodus?

18. How part of Israel's history does Psalm 106 emphasize?

19. Why and how did Israel rebel by the Red Sea?

20. For what did Israel lust in the wilderness?

21. Who led a rebellion against Moses and Aaron? What was his fate?

22. What did Israel build at Horeb?

23. How many times does the writer say that God would have destroyed the nation? What prevented their destruction each time?

24. What sin occurred when the nation entered Canaan? Why did it happen?

25. Who did God cause to pity Israel?

26. What is the theme of Psalm 107?

27. How long does the mercy of the Lord endure?

28. What is the phrase that the writer says four different times?

29. Why did some sit in darkness and in the shadow of death?

30. What observations should the wise man make which would cause him to praise God?

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Lesson 35

Psalms of Darkness and Light From David (Psalms 108-110)

In our lesson today, we are going to look at some psalms which are ascribed to David, and which are very different from one another in tone. Two of the Psalms (108 and 110), are very positive and hopeful, but the 109 th is as dark as anything ever written by David's pen.

Psalm 108 – "A Psalm of David "

Psalm 108 is a masterful and joyful expression of praise to God. The psalm is ascribed to David, and the writer's words surely fit what we know of David. He was a prayerful man, he sought God always, and he was a musician. It is the prayer to God has given rule of all the nations. Note: There is some thought that though this psalm was ascribed to David, it may have been written by another as the nation was returning from captivity, contemplating their past rebellion and punishment when they left God, and their salvation when they turned to God. The writer begins with a declaration of his own praise for the Lord. He was determined to praise God, and he would praise Him so that all men could hear him. His heart is steadfast (vs. 1), and he would use his glory to praise God – his lute and harp (vs. 2). He would praise God with the coming of the dawn, and would praise Him among the nations (vs. 2-3). He also praises God because of the spiritual blessings given to him by God (vs. 4-5). He praised God for His mercy, which is higher than the heavens (vs. 4), and for His truth which is equally high and exalted (vs. 4b). In general, the writer expresses the majesty of God, and exalts him above all the earth (vs. 5). Next, the writer glorifies God as the ruler of all the nations. God speaking in His holiness announces His ownership of the whole land of Israel, from Shechem, to the Valley of Succoth, to Gilead, to Manasseh, Ephraim, and Judah (vs. 6-8). But, he also rules over those who reject Him. Moab is His washpot, and Edom is under His foot (vs. 9). He will defeat the Philistines and Edom (vs. 9-10). God would assure the victory of the king of Israel over all of his enemies. Yet, ironically, the psalmist gives praise to the God had cast Israel off, and allowed her armies to be defeated on occasion (vs. 11). Israel could not prosper separate from God. She could not save herself when she struck out on a venture without God's approval, and likewise, she could not save herself without God (vs. 12). The writer finishes this beautiful prayer with an expression of confidence that with the Lord's help, the nation would defeat all her enemies (vs. 13).

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Psalm 109 – "To the Chief Musician. A Psalm of David ."

The 109 th Psalm is an imprecatory psalm if ever there was one. It is a hard psalm to read, because of all that we know about David from the Old Testament record. David was not a man given to bitterness and rage against His enemies. Many of his psalms are imprecatory, but none is so dark in tone as this one. Although David was constantly persecuted by Saul, David loved Saul. Even though his own son wanted to overthrow his kingdom, David loved Absalom and mourned his death. Yet, in this psalm David asks God to punish all those who made him suffer. David had many enemies, whom he calls his accusers, and in this Psalm he asked God to wipe them out. The language is not subtle, and it is uncharacteristically harsh for David. He turned over to God all vengeance. In the first paragraph asks God to help him, because he was a man under siege. The wicked lied about him (vs. 2), and fought against him without cause (vs. 3). Yet, David loved his enemies, while they hated him (vs. 4-5). Now David turns his attention to the fate of his enemies. He asks God to set let wicked men rule over his enemy (vs. 6). He asked God to find his enemies guilty when God judges them (vs. 7). He asked God to shorten his enemy's days, and his children to be fatherless, and his wife a widow (vs. 8-9). David further asked God to make his children vagabonds and beggars, and to let the man's wealth be taken by creditors (vs. 10-11). David asked God to extend no mercy to His enemy or his children, and to let his posterity be cut off (vs. 12- 13). He begged God to let none of his enemy's sins be forgiven, and all memory of him be cut off from the earth (vs. 14-15). Finally, we come to the reason for David's imprecations. David was concerned about justice, and he regarded his enemies as worthy of the wrath of God. David's enemies did not show mercy (vs. 16), they did not delight in blessing, but loved cursing; so David asks that they be shown no blessing, but only cursing (vs. 17-19). David wanted a just reward for those who were his accusers, and those who spoke evil against him (vs. 20). David appealed to God with such dramatic language, because He was poor and needy, and his heart was wounded (vs. 22). He had no strength, and his health was failing (vs. 24). He wanted his enemies to know that it was God who helped David, and that God never abandoned him (vs. 26-27). David prayed that God would cover his accusers with their own disgrace (vs. 29). David promised to continually praise God, and to remain confident in His salvation (vs. 30-31).

Psalm 110 – "A Psalm of David ."

Psalm 110 is obviously a Messianic psalm. It points toward the rule of Jesus Christ as King. The first verse is quoted many times in the New Testament and is applied to Jesus Christ (Matthew 22:44; Mark 12:36; Luke 20:42; Acts 2:34; 1 Corinthians 15:25; Hebrews 1:13). The rod of Jesus' rule would proceed from Zion, and he would rule over His enemies (vs. 2).

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Those over whom the Lord rules will submit voluntarily to His rule (vs. 3). This has been true from the day that the Lord's church was established until the current hour. When the gospel of Christ is preached men and women believe it and willingly submit to its conditions of pardon. No one is compelled to obey Christ against his will. It is always those who gladly receive His word who are saved (Acts 2:47). Next, the writer declares that the Messiah will be God's priest after the order of Melchizedek (vs. 4). In the Old Testament, Jesus could not have served as priest of God, because He was not from the tribe of Levi, but the tribe of Judah (Hebrews 7:14). The Hebrew writer labored to show that Jesus was high priest of God, not after the order of Levi, but the order of Melchizedek (Hebrews 5, 6, 7). The finally three verses read like a violent overthrow of the kingdoms of the earth, but in keeping with the theme, this is only figurative language. The kingdom of Jesus Christ has always been described as supplanting all other kingdoms of men (Daniel 2:44). Jesus currently rules at the right hand of God (Acts 2:33). While the kingdoms of men come and go, and rise and fall with the coming and going of kings, the rule of Jesus Christ extends throughout the world, and He truly is King of kings and Lord of lords (Revelation 17:14; 19:16).

Questions:

1. With what will David awaken the dawn? (Psalm 108).

2. Where does God's truth reach?

3. What is the Lord's helmet? What is his washpot?

4. What is the tone of the 109 th Psalm?

5. How are the words of this psalm uncharacteristic for David?

6. How did David's enemies reward his love?

7. What did David ask God to do to his enemy's children?

8. What did he want God to do with his enemy's wealth?

9. Why did David ask such harsh things for his enemies?

10. What comments in Psalm 110 mark it as a Messianic Psalm?

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Lesson 36

Praise God Who Cares For Man (Psalms 111-114)

The psalms in our lesson today are very short, but they are filled with joy and devotion to God. There is a common theme in these little psalms: God, who is above the heavens, cares for lowly men. In their own distinct ways, each of these psalms emphasizes how great God is, and yet in spite of His greatness, He reaches down to His people to help them.

Psalm 111 –

The 111 th Psalm is a song of praise which extols the justice of God. He writes that the works of the Lord are great, studied by all who have pleasure in them (vs. 2). Truer words have never been spoken. Here we all are, many centuries after Psalm 111 was composed, and we are studying the word of God, and taking delight in it. The writer gives us many good reasons to meditate on the works of God: God's work is honorable and glorious, and His righteousness endures forever (vs. 3). God is gracious and full of compassion, he has given food to those who fear him, and he is always mindful of His covenant (vs. 4-5). Israel saw the truth of these words in their history. When they left Egypt, God was with them and supplied them with food. He kept the nation whole and safe as they wandered for forty years, and brought the descendants of the slaves into the land of promise. Israel saw the power of God constantly on display, and once they arrived in the promised land, God's power continued, because Israel defeated the Canaanite nations when they received the land of promise (vs. 6). Israel did not win a single yard of Canaanite land because of their own innate strength or power; God gave them the land. All of God's works are truth and justice, and His precepts are sure (vs. 7). The precepts of the Lord stand forever (vs. 8). He redeemed His people, and bound them under His covenant forever, and He ratified the covenant with His own holiness (vs. 9). The little psalm ends with the only sensible conclusion that the fear of the Lord is the beginning of wisdom (vs. 10). A man demonstrates his wisdom by keeping the commandments of the Lord. God is worthy of praise by the wise man forever.

Psalm 112 –

Psalm 112 is a psalm of praise that God blesses the upright. The opening verse sets the theme: " Praise the Lord! Blessed is the man who fears the Lord, who delights greatly in His commandments " (vs. 1). Then the writer lists some things that the righteous man will enjoy as the reward of his faithfulness: his descendants will be mighty on the earth, and will be blessed (vs. 2), and he will

142 enjoy wealth and riches (vs. 3). While the Bible teaches that one's sins will be borne by him alone, it also teaches that one's righteousness blesses others, especially his descendants. Next, the writer describes the character of the righteous man. He is gracious and full of compassion (vs. 4). He is also benevolent and helpful to others. He deals graciously and lends (vs. 5). He is also industrious and careful in his business dealings: " He will guide his affairs with discretion " (vs. 5b). As a result of his righteous conduct, the righteous man's future will be secured. The writer says that he will never be shaken (vs. 6), and he will never be afraid of evil tidings, because his heart steadfastly trusts in the Lord (vs. 7). Because of his trust in the Lord, he will not be afraid, and will see his enemies defeated (vs. 8). A further result of his righteousness is that he will be remembered for his righteous deeds. The righteous man will be held in honor among men because of his righteous deeds (vs. 9). The wicked will see how he is honored and be grieved by it (vs. 10).

Psalm 113 –

In the 113 th Psalm, the writer portrays God as He truly is: full of majesty and higher than the heavens (vs. 1-5). Yet, this same glorious God reaches down to lowly men, to help them (vs. 6-10). First, the writer sings the praise of the Lord, and he calls on all servants of the Lord to praise Him (vs. 1). God's name is to be blessed and praised forever (vs. 2), and men should praise him all day – from the rising of the sun to its going down (vs. 3). God is above all nations (vs. 4), and His glory is higher than the heavens (vs. 4). The remarkable thing, according to the psalmist, is that this glorious God cares anything about lowly man. He asks: " Who is like the Lord our God, who dwells on high, who humbles Himself to behold the things that are in the heavens and in the earth " (vs. 5-6). This great God humbles Himself to behold the things that are beneath Him, the things that are in the heavens and in the earth (vs. 6). This God cares so much about event he lowest among men. He raises the poor out of the dust and lifts the needy out of the ash heap (vs. 7). God is able to set the poor, downtrodden man in the company of princes (vs. 8). And, he secures the future of the barren woman by giving her children who can take care of her (vs. 9). For these reasons, the psalmist cries: Praise the Lord! (vs. 9).

Psalm 114 –

Psalm 114 is a very abrupt and brief, but joyful expression of praise to God. It reads like it is a fragment of some larger psalm, but it stands alone and expresses beautiful things. The psalm is a brief description of Israel's redemption from Egyptian slavery. It describes how God provided for Israel as

143 they traveled toward their promised home. The psalm liberally personifies elements of nature to show God's power and provision for His people. God redeemed Israel from Egypt, from the people of a strange language (vs. 1). Israel was freed from the dominion of Pharaoh, and came to submit itself to the dominion of the Lord (vs. 2). Here the writer begins to use the literary device of personification . He gives human characteristics to nonliving and non- human things. The sea saw Israel and fled, and later, the Jordan turned back from Israel, letting the nation pass into their home (vs. 3). The mountains and hills skipped like sheep (vs. 4). Next the writer questions the sea, the Jordan, the mountains, and the sheep: " What ails you ...?" (vs. 4-5). The writer wants us to imagine the conversation, and hear the answer: God is what happened, He is the power that caused it all! God opened the sea, and parted the Jordan; He shook the mountain on which Moses met with God. Finally, the writer reaches His conclusion: " Tremble, O earth, at the presence of the Lord, at the presence of the God of Jacob, who turned the rock into a pool of water, the flint into a fountain of waters " (vs. 7-8). This is how the psalm ends – it ends as jarringly as it started. We are left wanting more, but this is enough. The writer eloquently, if briefly tells his readers why they should praise the Lord.

Questions:

1. In Psalm 111, what does the writer say men study?

2. What words does he use to describe the works of God?

3. Of what is the Lord mindful?

4. What is the relationship between wisdom and fearing the Lord?

5. In Psalm 112, how does the writer describe the good fortune of the man who delights in God's commandments?

6. What does the good man do graciously?

7. Why will the righteous man never be afraid of evil things?

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8. How will the wicked react to the righteous man's good fortune?

9. In Psalm 113, where does the writer say God dwells?

10. What does the writer believe is remarkable about God?

11. Where does God seat the poor man?

12. What is unique about the structure of Psalm 114?

13. Who was the people of a strange language?

14. How does the writer use personification in this psalm?

15. To what specific incidents in Israel's history does this Psalm refer?

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Lesson 37

Praise God Who Gives Life (Psalms 115-118)

Psalm 115 –

Psalm 115 describes the futility of worshiping idols. Glory belongs only to the Lord, because of His mercy and His truth (vs. 1). Yet, the foolish Gentiles mock and ridicule those who worship the Lord, saying: " Where is their God? " (vs. 2). The God of the Jews is in heaven and does whatever He pleases, because He alone is God, and He alone has power (vs. 3). The writer turns the tables on the Gentiles, ridiculing their many gods (vs. 3-7). The gods of the Gentiles were nothing but lifeless statues made of silver and gold (vs. 4). They were the creation of men's hands. Paul made the same point when he preached in Athens: " Therefore, since we are the offspring of God, we ought not to think that the Divine Nature is like gold or silver or stone, something shaped by art and man's devising " (Acts 17:29). Unlike the God of heaven and earth who does whatever He pleases, the gods of the Gentiles have mouths, but do not speak; they have eyes, but do not see; ears, but do not hear; and noses, but do not smell (vs. 5-6). Moreover, they cannot actually do anything, because having hands and feet they cannot move (vs. 7). They cannot even give commands from their throats (vs. 8). This is a scathing rebuke of the Gentiles. How foolish they were for worshiping lifeless lumps of rock and metal, which from which they could not even receive commandments. Think about it – all of the rituals that Gentiles performed in honor of their gods, they made up. Surely, there must have been some among them who knew that idol worship was futile. Isaiah chided the Gentiles for this kind of thing (Isaiah 44:9-20). The writer finishes the psalm with an exhortation for Israel to continue to serve the Lord. They should trust in Him, because He is their help and shield (vs. 9-11). Unlike lifeless idols, God will bless the house of Aaron and all who fear Him, whether great or small (vs. 12-13). The Lord who made the heaven and the earth will bless Israel and give them increase (vs. 14-15). Dead men do not praise the Lord (vs. 17), but those who were faithful in Israel would bless Him forevermore (vs. 18). Who are the dead that the Psalmist describes here? They are the idolaters who are dead in their sins. This is the final word on idolatry – dead men worship dead matter.

Psalm 116 –

The 116 th Psalm is a humble prayer of gratitude to God for sparing the writer from death. Fear of death is a normal human emotion. Sooner or later, every one of us will have to face the prospect of death. The fear and grief can only be resolved when one turns to the Lord in prayer. The psalmist professes

146 his undying, lifelong love for God, because he was so blessed. He openly declares his love for God, because God heard his prayers (vs. 1). The writer was so grateful that God heard his prayer that he promised to call upon Him as long as he lived (vs. 2). The writer's devotion is easy to understand. He found himself at death's door, and he experienced the sorrow of one who would soon die (vs. 3). Like all men who face death, the writer prayed to God, begging for His deliverance (vs. 4). He experienced the grace and mercy of the Lord (vs. 5), and he was at rest, because the Lord had dealt bountifully with him (vs. 6-7). He had been delivered from death, and now his tears were dried up and his strength was returned, so that he was no longer weak and stumbling (vs. 8). There was no one to help the dying man but the Lord. He was " greatly afflicted " with his many fears (vs. 10), and men were no comfort to him (vs. 11). He was left with nothing but gratitude toward God who had given him the cup of salvation (vs. 12-14). Many dying men and women can sympathize with the writer. The knowledge that they will soon die must surely be terrifying, and many well-wishers cannot save anyone. No matter how well-meaning a person may be, his kind words can only offer temporary comfort. Once the kind-hearted visitor goes home, the dying man's thoughts return to death. However, God provides comforting words in the Bible, and the genuine hope of salvation. The writer surely did not mean to belittle the love and concern of genuine friends, but no matter how loving a man might be, only God can be described with these words: " Precious in the sight of the Lord is the death of His saints " (vs. 15). Men can listen to our frightened words and long to be able to help, but only God really can save a man who is dying. Not only that, but God hears the dying man's prayers. The death of every faithful servant of God is precious to Him. Finally, the writer promises God his lifelong devotion (vs. 16-19). He was God's faithful servant and he came from a mother who was God's faithful servant (vs. 16). His sacrifices would not be merely obligatory, but they would be sacrifices of thanksgiving (vs. 17). He would pay his vows along with all faithful people of God (vs. 18-19). This is a very fitting conclusion to a beautiful psalm. The man who has been spared from death knows the meaning of gratitude, and would have no other thought than to serve the God who saved him for the rest of his days.

Psalm 117 –

Psalm 117 is a two verse call to praise. It is the briefest psalm in the Book of Psalms. In some ancient manuscripts it appears as part of the previous psalm. The writer calls upon the Gentiles and all people (the Jews) to praise the Lord (vs. 1). The motive for all men to praise God is that His merciful kindness is great, and the truth of the Lord endures forever (vs. 2). All men, whether Jew or Gentile will find their salvation in the Lord ( see : Romans 1:16-17).

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Psalm 118 –

In the 118 th Psalm is one of the Messianic psalms. In it, the writer once again calls on his reader to praise the Lord and to give Him thanks, and he uses his own experiences to bolster his instructions. His and Israel's experience should lead them to no other course than that of praise and thankfulness. The proposition of the psalm is stated in the first verse: " Oh give thanks to the Lord, for He is good. For His mercy endures forever " (vs. 1). It is this fact that fuels the writer's exhortation. Israel and the house of Aaron should surely praise the Lord because they had experienced His mercy (vs. 2-3). The only proper response for those who fear the Lord is to say: " His mercy endures forever " (vs. 4). The writer turns our attention to his own experience to prove his case. He called on the Lord in distress, and the Lord answered him, setting him in a broad place (vs. 5). He knew that the Lord was on his side, and he had no fear of man (vs. 6). He knew that his allies were his allies because of the Lord, and he was confident that his enemies would be defeated (vs. 7). He did not put his trust in his allies alone, because no man could save him (vs. 8). There wasn't a ruler among his allies who could save him (vs. 9). When he was surrounded by his enemies who were as numerous as a swarm of bees, the psalmist knew that the Lord would help him destroy them (vs. 10-12). The Lord was his strength, and when his enemies pushed him violently (vs. 13-14). The right hand of the Lord was valiant (vs. 15-16). The Lord had chastened him, but never destroyed him (vs. 17-18). He would live to praise the works of the Lord. The writer was determined to walk through the gates of righteousness (vs. 19-20). He would praise the Lord who had become his salvation (vs. 21). The final paragraph puts this psalm in the category of the Messianic psalms. It refers to Jesus who is the " Stone which the builders rejected " which had " become the chief cornerstone " (vs. 22). The New Testament consistently applied this statement to Jesus Christ (see: Matthew 21:42; Mark 12:10; Luke 20:17; Acts 4:11; Ephesians 2:20; 1 Peter 2:4, 7-8). The salvation of the Lord is marvelous to those who are saved (vs. 23). The day of salvation is the day that the Lord has made, and the saved will rejoice and be glad in it (vs. 24). Surely the prayer for God's salvation should be every man's prayer (vs. 25). Every man ought to praise God for His goodness, and worship Him (vs. 26-29).

Questions:

1. In Psalm 115, what is the mocking question asked by the Gentiles?

2. How is God different in nature than the gods of the Gentiles?

3. How does the writer describe the ineffectiveness of idols?

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4. Where in the book of Isaiah did Isaiah use similar language to ridicule idol worshipers?

5. What is the theme of the 116 th Psalm?

6. What words does the writer use to describe man's fear of death?

7. Where would the writer walk, because of the help of the Lord?

8. Why did the writer say all men are liars?

9. What is the purpose of Psalm 117?

10. Psalm 118 is one of the ______Psalms.

11. What were the personal experiences of the writer which served as proof of man's need to trust in the Lord?

12. Who aided the writer's allies?

13. What power did his allies (on their own) not possess?

14. Why did the writer mention bees?

15. Who is the chief cornerstone? Where in the New Testament can we read about Him?

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Lesson 38

A Psalm Which Glorifies The Law Of God (Psalm 119)

Psalm 119 is a long, joyful, and awe-filled meditation, in which the writer fills our minds and hearts with expressions of devotion to one theme – the Law of God. This psalm is an acrostic poem . Each paragraph is headed with a character from the Hebrew alphabet; appropriate because the Hebrew alphabet is the building blocks of the language in which God communicated His will to the Jews. There are twenty-two letters in the Hebrew alphabet, and so there are twenty-two corresponding sections in this psalm. Each section of the psalm consists of eight verses, for a total of one-hundred and seventy-six verses. Every line in each section, in the Hebrew text, begins with the corresponding Hebrew letter for the section Why an acrostic arrangement? No one really knows, but perhaps it is a poetic way for the Psalmist to describe his love for God's law. He used all twenty-two letters of the alphabet to express his love. In effect, he was saying: "How do I love thee and thy law? Let me count the ways! " Paragraph by paragraph, the writer describes in intimate detail his complete love and devotion toward the Law. He loved everything about it. He loved the commandments, testimonies, judgments, statutes, and precepts that are recorded in it. He praised God for giving him the Law. He rejoiced that he could read and learn them. The commandments of the Lord were sweeter to his taste and more satisfying than any food. He knew that an education in the Law of God would make him wiser than any man. The Law of God, to the writer, is the only pathway to a happy life. Some words are repeated many times, to emphasize the poetic nature of this Psalm and its theme. Here are a few of the more notable examples and how often they appear: • Law – 25 times • Testimonies – 14 times • Precepts – 21 times • Statutes – 21 times • Commandments – 22 times • Judgments – 23 times • Ordinances – 23 times The lesson of this Psalm is obvious : we should have the same complete devotion to the law of the Lord. Our affection should be as passionate as that of the psalmist. The psalmist writes as one who has completely surrendered himself to the will of God. He saw himself as a servant of God, whose whole being was devoted to following God. He was surrounded by

150 wicked men who not only hated him, but they despised the law of God. He knew that these wicked men had chosen the wrong path. Their rejection of truth would be their destruction, and he would be saved by following and seeking the will of God without fail. He trusted that the truth of God's word would be demonstrated in his life. The following is a general outline of the chapter. Generally speaking, the first line or two establishes the thought of the paragraph.

(vs. 1-8) – Aleph

Blessed is the man who walks in the Law of the Lord (vs. 1). The man is blessed who keeps His testimonies, and who seeks Him with the whole heart (vs. 2). The emphasis of this first paragraph is that the man who wants to be blessed must "keep" the statutes and ordinances of God (vs. 4, 5). He who is blessed does no iniquity (vs. 3), because he is busy seeking, following, and keeping God's laws.

(vs. 9-16) – Beth

A young man can cleanse his way by taking heed according to God's word (vs. 9). The psalmist hid the word of God in his heart so that he might not sin against God (vs. 11). He had declared His judgments with his lips (vs. 13), and rejoiced in all the ways of His testimonies (vs. 14). He meditated and contemplated God's laws (vs. 15-16). After having devoted himself so completely to learning, he begged God to teach him more (vs. 12a).

(vs. 17-24) – Gimel

The psalmist asks God to enlighten him concerning God's laws (vs. 17- 18). The psalmist was a stranger on the earth, and he wished for God to not hide His commandments from him (vs. 19). His soul broke with longing for God's judgments at all times (vs. 20). The proud stray from His commandments (vs. 21), they reproach the psalmist (vs. 22), and princes speak against him (vs. 23), yet, the psalmist did not care, because the testimonies of God are his delight (vs. 24).

(vs. 25-32) – Daleth

The Law of God revives the downtrodden (vs. 25). The psalmist said that his soul melted from heaviness (vs. 28). Yet, he had committed himself to the Lord and His statutes (vs. 26). He asked God to make him understand the way of His precepts, and he promised to meditate on His wonderful works (vs. 27). He had chosen the way of truth rather than lying (vs. 30). He would cling to His testimonies and run toward His commandments (vs. 31-32).

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(vs. 33-40) – He

The writer emphasizes his submission to the Lord's teaching. In fact, he clearly craves such teaching. He turns himself over to the Lord's leading entirely. Each line is a petition to God to teach him (vs. 33), give him understanding (vs. 34), make him walk in his commandments (vs. 38), incline his heart to God's testimonies (vs. 36), turn his eyes from worthless things (vs. 37), and establish His word to the psalmist (vs. 38).

(vs. 41-48) – Waw

The writer knew that God's mercy and salvation are tied to His word (vs. 41). When he was reproached, he wanted his only answer to be the word of the Lord in which he trusted (vs. 42). His hope was in the word of truth and God's ordinances (vs. 43). He was determined, therefore, to keep His Law continually (vs. 44), and seek His precepts (vs. 45). He would not be ashamed to speak before kings, because he would tell them the testimonies of God (vs. 46). He would delight himself at all times in the commandments of the Lord, which he loved (vs. 47, 48).

(vs. 49-56) – Zayin

The word of God gives hope and comfort (vs. 49-50). Proud men held him in derision, and yet, he did not turn away from God's law (vs. 51). He comforted himself by remembering His judgments (vs. 52), when indignation took hold of him (vs. 53). During his pilgrimage, the statutes of the Lord were his songs (vs. 54). In the darkness and fears of night time, he remembered God's name and His laws (vs. 55-56).

(vs. 57-64) – Heth

The psalmist vows to keep His words (vs. 57), and to entreat God with His whole heart for His favor (vs. 59). He changed his ways and turned his feet toward following God's testimonies (vs. 59). He did it hastily (vs. 60). Wicked men enslaved him, but he never forgot the law of God (vs. 61). He rose at regular hours of prayer to give thanks to God for His righteous judgments (vs. 62). Wicked men might harass him, but he knew that he was in fellowship with all who fear God and keep His precepts (vs. 63).

(vs. 65-72) – Teth

The writer acknowledges that he had gone astray (vs. 67), and as a result he had been afflicted by wicked men whose hearts are fat with sin (vs. 69-71). His hardships were his own fault, and they were in direct proportion to His

152 disobedience. Therefore, he asked God to teach him good judgment and knowledge (vs. 66).

(vs. 73-80) – Yod

The writer states his understanding that the chastening of the Lord was just. He knew that "in righteousness You have afflicted me" (vs. 75). He asked God for mercy and kindness, and that they would be his comfort (vs. 76). He knew, because his delight was in the law of the Lord, that only through the mercy of the Lord would he live (vs. 77). The proud had treated him shamefully, but he continued to meditate on God's precepts (vs. 78). The writer accepted that he would be an example to all who feared the Lord like he did (vs. 74, 79).

(vs. 81-88) – Kaph

The suffering psalmist turns to the statutes of God for salvation and for comfort. His soul faints for the Lord's salvation, and he hoped in His word (vs. 81). He knew that his only comfort would come from the word of God, and his eyes failed from searching for comfort in the law (vs. 82). His had grown weak like a brittle wineskin in smoke, but he persevered in the search of the Lord's statutes (vs. 84). His enemies had dug pits for him (vs. 85) and he longed for the day when the Lord would execute judgment on his persecutors (vs. 84). He felt that he was nearing the end of his ability to endure the hostility of his tormentors, who persecuted him wrongfully (vs. 86-87), yet he did not forsake the Lord's precepts (vs. 87). Yet, he was confident that the Lord would revive him according to His lovingkindness, so that he could keep God's testimonies (vs. 88).

(vs. 89-96) – Lamed

The word of God is settled in heaven (vs. 89). God's word, because it has been settled, endures to all generations (vs. 90). The word of God will never change, and this order is comforting to all who love the Lord. God established the earth and it abides and continues unabated according to God's ordinances (vs.90-91). The psalmist was able to endure his afflictions, because he delighted in the law of God (vs. 92). He would never forget the Lord's precepts, because they gave him life and salvation (vs. 93-94). Although his enemies waited to destroy him, the psalmist considered God's testimonies and was confident of the final outcome of all things (vs. 95-96).

(vs. 97-104) – Mem

The love that the psalmist has for the law of God, that he meditates on it day and night, makes him wiser than his enemies, and gives him more understanding than all of his teachers (vs. 97-99). He meditated continually on the testimonies of God, and he kept His precepts, and as a result he had more

153 understanding than the ancients (vs. 100). He diligently kept himself from every evil way in order that he could keep God's word, and he refused to depart from His judgments (vs. 101-102). God's words were sweeter to him than the honeycomb (vs. 103). His understanding came from the Lord's precepts, and as a result, he hated every false way.

(vs. 105-112) – Nun

The word of God was a lamp to his feet and a light to his path (vs. 105). He trusted it guide him in everything that was right. He was surrounded by evil men who wanted to harm him, so that he was afflicted very much (vs. 107, 109, 110). Yet, in spite of such harassment, he had sworn to keep God's righteous judgments (vs. 106), and he made freewill offerings of his mouth (vs. 108). God's testimonies were the rejoicing of his heart, and he inclined his heart to perform his statutes to the very end (vs. 111-112).

(vs. 113-120) – Samek

God was the hiding place for the Psalmist when he was persecuted by evildoers (vs. 113-114). He asked God to hold him up by His word so that he could live, and safely observe God's statues continually (vs. 116-117). He loved the testimonies of God, because he knew that the Lord rejected all those who were deceitful, and who strayed from the Lord's statues (vs. 118-119). His flesh trembled because of the judgment of the Lord and he was afraid of His judgments (vs. 120). The writer clearly understood that his only course in life was to follow the Lord and never turn away, no matter how much he suffered at the hands of evil men.

(vs. 121-128) – Ayin

The key word of this paragraph is "servant." The psalmist was God's servant, and he had labored to serve him in justice and righteousness (vs. 121). He had done good as he knew to do it, and he asked God to stop the proud from oppressing him (vs. 122). His eyes failed from seeking the Lord's salvation and His word, and he begged god to deal with him mercifully, and continue to teach him His statues (vs. 123-234). He was God's humble servant, and he asked God to give him understanding of his testimonies (vs. 125). He knew that he would receive the favor of God in the judgment, because he loved God's commandments while his enemies made them void (vs. 126-127). Once again, he reaffirms that he hates every false way, and considers all of the precepts of the Lord to be right (vs. 128).

(vs. 129-136) – Pe

Once more, the psalmist describes the enlightening characteristics of God's laws. He says that they are wonderful, and his soul keeps them (vs. 129).

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His words give light and understanding to the simple (vs. 130). He panted for the Lord's commandments (vs. 131). He asked God for mercy 9vs. 132), and the mercy he wanted was that God would direct him even more closely in the steps of His word (vs. 133). He wished to be redeemed from oppression, so that he could continue to keep the Lord's precepts (vs. 134). His greatest grief was that there were men who did not keep God's law (vs. 136).

(vs. 137-144) – Tsadde

The judgments of the Lord are righteous, and His testimonies are righteous and very faithful (vs. 137-138). His enemies had forgotten God's words, but this only fueled the psalmist's zeal (vs. 139). He loved the law of God because it was pure, and he loved it because it was everlasting and righteous, and because it was truth (vs. 142, 143). Even though he was overtaken with trouble and anguish, the commandments of the Lord were his delight (vs. 143, 144).

(vs. 145-152) – Qoph

This paragraph is a pained cry from a distressed heart. He promises his faithfulness (vs. 145), and he begs God's salvation from his enemies so he can keep his promise (vs. 146). He sought the Lord through the night, and rose before dawn to cry out to God (vs. 147-148). The wicked followed him all the time, and the psalmist appealed to God to revive him and strengthen him (vs. 149-150). He trusted in the commandments of God which he had always known were founded forever (vs. 151-152).

(vs. 153-160) – Resh

With increasing urgency and even greater trust, the writer calls upon God to deliver him from those who reject the salvation of the Lord, from those who do not seek His statutes (vs. 153-155). Salvation was far from such men, but the psalmist refused to forget His laws. He knew that the mercies of God were tender and they were great (vs. 156). He was disgusted by the treacherous who did not keep the Lord's word (vs. 157-158). Yet, the psalmist trusted in the Lord's lovingkindness, and he knew that the entirety of His word was truth, and His judgments endure forever (vs. 159-160).

(vs. 161-168) – Shin

There is no adversary who can diminish the psalmist's love for God and His word. He was persecuted by many princes without cause, and yet the writer could only stand in awe of the Lord's word and rejoice in it as if he had found great treasure (vs. 161-162). He hated lying, but loved the Lord's law (vs. 163). He praised God seven times a day (vs. 164), and like all who love the Lord, he had great peace (vs. 165). He would not stumble, and he hoped for salvation

155 because he kept the testimonies and commandments of the Lord (vs. 166-167). He states finally that his soul loves God's testimonies exceedingly (vs. 167).

(vs. 169-176) – Tau

As a final statement, the writer summarizes all that he has said thus far. Absent are his worries about persecuting enemies, because he knew that the Lord would deliver him. He appeals one last time to God for understanding and deliverance according to the Lord's word (vs. 169-170). He promises to utter God's praise and teach His statutes (vs. 171). His tongue would continually speak of God's word, because they are righteous (vs. 172). He had chosen the Lord's precepts, and delighted in God's law, and so he simply asks for the Lord's help and salvation (vs. 173-174). He admits in the final line that he had gone astray like a lost sheep, and he asks for God to seek him and save him, because he did not forget the Lord's commandments (vs. 176).

Questions:

1. Psalm 119 is an example of an ______poem.

2. How many verses are in this psalm?

3. How many groupings of verses comprise the psalm?

4. How many verses are in each grouping?

5. With what does each line in each grouping of verses begin?

6. What is the theme of the psalm?

7. How does the writer present himself to the Lord?

8. What was the difference between him and his enemies?

9. How many times does the word "precepts" appear in this psalm?

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10. How many times does the writer use the word "commandments"?

11. In what way is the law of God a light to our path?

12. What did the psalmist say was sweeter to his mouth than honeycomb?

13. What did he vow to do with his lips all of his days?

14. How does the writer demonstrate his trust in the Lord's commands?

15. Why did the writer constantly beg God for understanding?

16. What connection is there between the writer's attitude about God and his attitude about His word?

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Lesson 39

Psalms Of Degrees (Ascents) (Psalms 120-128)

The next fifteen psalms are called " Psalms of degrees (ascents) ." The idea is that of ascension up steps to a higher place. Just how these are "psalms of degrees" is not certain. Some people assume that the most natural idea is that these psalms deal with matters of particular excellence, as they express the joys of faithfulness and the blessings that come to those who faithfully serve the Lord. Some believe that these fifteen psalms were recited at special ceremonies when the priest would ascend the fifteen steps leading up into the temple; one psalm recited on each step. Still another thought is that the word "degrees" or "ascents" means that the psalms were sung in the higher registers of the voice. In our study, let us presume these were sung as the priest ascended into the temple. If they were sung at the re-dedication of the temple after the return from captivity, then the words would be especially stirring. Each psalm would give thanks for a blessing from the past or celebrate God's watchfulness and care in past events, or they would acknowledge Israel's transgressions as a thing of the past. There was an anticipation that God's blessings would continue, and Israel would serve God more faithfully from that point onward. Now that the temple has been rebuilt, and the people are in Jerusalem again, the psalms would aid the people in rededicating themselves to the Lord's service. The psalms are very short prayers and songs, and they are very positive and filled with hope and joy.

Psalm 120 – "A Song of Ascents ."

Psalm 120 is a meditation on the power of the tongue. He bemoans the fact that he had " dwelt too long with one who hates peace " (vs. 6). He lived in Meshech, among the tents of Kedar (vs. 5). He asked the Lord to deliver him from "lying lips and the deceitful tongue" (vs. 2) as well as from the "false tongue" (vs. 3). The words of his enemies were as sharp as arrows from the warrior, and as destructive as live coals (vs. 4). The psalmist was a man of peace, but he lived among people who constantly spoke of war (vs. 7). Although this psalm is brief, it contains a great lesson. The writer was grieved because he had to live among wicked people. He deplored their profanity and wicked speech. He never let himself be desensitized to evil speaking. We need to have the same lack of tolerance from bad language. The profanity and corrupt speech that is present all around us must be offensive to those who want to be godly people.

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Psalm 121 – "A Song of Ascents "

Psalm 121 describes how the Lord protects his people. The writer says that the Lord is our helper (vs. 1-2), he is our keeper (vs. 5), and he is our preserver (vs. 7-8). It is a comforting little psalm, which emphasizes that the faithful man is never alone; he always has help from the Lord. The psalm begins with a question: " From whence comes my help? " (vs. 1), and the answer is that our help comes from the Lord who made heaven and earth (vs. 2). Next, he states that God will keep us and not allow one of our feet to be moved (vs. 3). God is always on the job; He never sleeps (vs. 4). His right hand shades us from the sunlight and the moonlight (vs. 5-6). Finally, God preserves us from all evil, and will preserve our souls forevermore (vs. 7-8).

Psalm 122 – "A Song of Ascents. Of David "

Psalms 122 is often quoted in sermons about worship, and the first line is the most famous line of all: " I was glad when they said to me: let us go into the house of the Lord " (vs. 1). While worship was important to the Jews as much as it is to us, the psalm really was a prayer for Jerusalem. The house of the Lord was the temple in Jerusalem (vs. 1). It is where the Testimony of Israel (the ark of the Covenant) was held (vs. 4). The writer asks that peace prevail in Jersualem, and that the people of Israel would prosper (vs. 6-9).

Psalm 123 – "A Song of Ascents "

In Psalm 123, the act of prayer is portrayed. The writer states the problem, and the solution, which was to turn to God in heaven for help. The problem that was the occasion of the prayer is stated in the last two verses: " Have mercy on us, O Lord, have mercy on us! For we are exceedingly filled with contempt. Our soul is exceedingly filled with the scorn of those who are at ease, with the contempt of the proud " (vs. 3-4). Some think this might have been composed during the Babylonian captivity; those who were at ease being the Babylonians. But, it could apply to any of the many oppressors who subjugated the citizens of Jerusalem from time to time. It could just as easily be Judah's own ruling classes who were the proud and haughty. The solution to the problem could only be found with God. Therefore, the writer lifted up his eyes to Him who dwells in heaven (vs. 1). He wrote as a servant to his master (vs. 2). Specifically, the writer looked toward heaven in the same way a servant and a maid would look to the hand of their master (vs. 2b). It would be the hand of the master which would comfort and supply the need of the servant. God would likewise help His people.

Psalm 124 – "A Song of Ascents. Of David ."

Psalm 124 is a song of thanksgiving for God's help when oppressors rose against Israel and threatened to swallow the nation alive (vs. 2-3). If the Lord

159 had not been on Israel's side, surely Israel would have fallen (vs. 1). Their souls (their lives) would have been washed away as in a raging river (vs. 4-5). The writer blessed God who had not given Israel as prey to their enemies (vs. 6). Snares and traps had been laid for Israel many times, but God broke the snares and Israel escaped (vs. 7). Israel's help remained with the Lord who made the heavens and the earth (vs. 8). There is no nation who can prevail against the Creator. This psalm is more than it seems. It is not just a statement of history, the idea that God often intervened for His people. It is an acknowledgement of God's constant and abiding love for Israel. Only when God willed it was a foreign power able to defeat Israel, and then it was only for Israel's punishment. God loved His people, and He protected them. It was necessary for them to express to Him their praise and thanks.

Psalm 125 – "A Song of Ascents ."

Psalm 125 celebrates the stability of God's protection of the faithful. The protection of God over His people is as strong as the mountains which surround Jerusalem (vs. 2). Those who are righteous and want to pursue righteousness will be blessed for rejecting iniquity. God will help them as they strive toward righteousness (vs. 3-4). But, those who are determined to live unfaithfully will be permitted by God to follow iniquity (vs. 5).

Psalm 126 – "A Song of Ascents."

The theme of Psalm 126 is clearly stated: the joy of Israel at the return of the captives from Babylon. When the captives returned to Zion, it was as if they were in a dream (vs. 1). Israel's disbelief then turned to laughter and singing (vs. 2). Then, the people turned their hearts toward the Lord in praise and thanksgiving: " The Lord has done great things for us and we are glad " (vs. 3). Even the surrounding nations were astonished and said: " The Lord has done great things for them " (vs. 2). The people looked forward to the time when they could once again plant crops in their homeland and reap what they sowed with joy (vs. 5-6).

Psalm 127 – "A Song of Ascents. Of Solomon ."

The 127 th psalm describes the blessedness of a house built and ordered by God. The first statement could surely apply to the building of the city of Jerusalem or the temple: " Unless the Lord builds the house, they labor in vain who build it; unless the Lord guards the city, the watchman stays awake in vain " (vs. 1). What success could the Jews ever expect to have if they built anything in Jerusalem, not the least of which was the temple, without God's approval and design? It would be an utter failure. However, in the whole context of the psalm, the writer is clearly not talking about building a house of mortar, but a family.

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Even our families need to be built and arranged according to God's design, otherwise it is vain to labor to build a household with diligence (vs. 2). The real theme is explained in the second half of the psalm. Children are an heritage from the Lord, and the fruit of the womb is a reward (vs. 3). Many children in one's youth strengthen a man, like arrows in the hand of a warrior (vs. 4). A man who has many children will be blessed, and he will never be afraid of enemies (vs. 5). If we think of this psalm and the time in which it was written, we can see the very practical reason why a large family was seen as a blessing. A man who had a large family, had many reasons for joy playing at his feet. He had workers for his vineyards and fields, and defenders of his home. A man with a large number of children was considered rich. Psalm 128 – "A Song of Ascents "

Psalm 128 continues the thought of Psalm 127. It is a beautiful little song about the happiness of home and hearth. Any man who has a loving wife and children will nod happily in agreement at the reading of this psalm. The psalm describes a family who serves God faithfully and is blessed. The man who fears the Lord and walks in His ways, will eat of the labor of his hands (vs. 1-2). He will generally prosper. His wife will be blessed with many children, like a fruitful vine, and her children will be like healthy olive plants sitting around his table (vs. 3). The man who fears the Lord will be blessed with a long life, and he will enjoy his children, and even his grandchildren (vs. 4-5).

Questions:

1. How many psalms are called "Psalms of Ascent"?

2. What is meant by the designation: "Psalms of Ascent"?

3. What power is described in Psalm 120?

4. Of what did the people constantly speak?

5. In Psalm 121, what three words are used to describe the Lord?

6. In Psalm 122, what is the "house of the Lord" into which the writer was grateful to enter?

7. What kind of sermons often cite Psalm 122:1? Why do these sermons use this verse?

8. What event in Israel's history could Psalm 123 describe?

9. Why did the writer lift up his eyes to Heaven?

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10. Why was Psalm 124 written? What was the problem that it addressed?

11. What did God break, allowing Israel to escape?

12. What great event in the history of Israel does Psalm 125 describe?

13. Into what did Israel's disbelief turn?

14. What does Psalm 127 celebrate?

15. In Psalm 128, what is the wonderful blessing that the faithful man will enjoy?

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Lesson 40

More Psalms Of Degrees (Psalms 129-134)

Psalm 129 – "A Song of Ascents "

Psalm 129 is a prayer for vindication of the righteous by God. The people of Israel are pictured as those who were afflicted from their youth (vs. 1-2). Their enemies were like determined farmers who plowed long furrows on the backs of Israel (vs. 3). But, the Lord destroyed their tormentors, cutting them in pieces (vs. 4). The remaining verses (vs. 5-8) are an imprecation toward God for Israel's enemies to come to nothing. The writer wants God to regard Israel's enemies as grass that burns up on the rooftop, and which cannot be bound into sheaves (vs. 6-7). The final word of the writer is a request that Israel's enemies receive no blessing or even a wish from any man for God's blessings (vs. 8).

Psalm 130 – "A Song of Ascents "

Psalm 130 is a meditation on the mercy and forgiveness of God. The writer cried out to God for forgiveness. He had sunk to the depths, as he contemplated his iniquities (vs. 1-2). His sad commentary on his own state is: " If You, Lord, should mark iniquities, O Lord, who could stand? " (vs. 3). However, he knew that with the Lord there is forgiveness, and so men could fear Him and serve Him (vs. 4). As a result, the writer hoped in the Lord and in His mercy. He hoped more attentively than those who hoped for the morning (vs. 5-6). He called upon his people to hope in the Lord for mercy and redemption from their iniquities (vs. 7-8).

Psalm 131 – "A Song of Acents. Of David "

Psalm 131 is one of the most beautiful psalms in the entire collection. It is exceedingly short, only three verses, but it contains the basic recipe for contentment. He compared himself to a weaned child in his contentment (vs. 2). What brought about this state off contentment in the face of certain hardships? He answers that his heart was not haughty, nor his eyes lofty, and he did not concern himself with great matters, nor with things too profound for him (vs. 1). Truly, this is a recipe for contentment. What is it that causes men misery than when they expend mental power and worry on matters over which they have not an ounce of control? If all of God's people memorized these lines and determined to live by them, we would not waste our energies on things beyond our control, but would rather put all of our trust in the Lord to handle the things that He wills to handle, knowing that we have but one duty: to fear the Lord, and to hope in Him (vs. 3).

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Psalm 132 – "A Song of Ascents "

The 132 nd Psalm mentions David and his family line of kings, but it was written by another. Some believe it was written by Solomon. In fact, some believe it was written for the occasion of the dedication of Solomon's temple. It is a prayer to God for the continuation of God's blessings to David to be bestowed on his family who would arise to sit on His throne. It is hard not to see a Messianic hope and blessing in the entire psalm, but especially at the end, when the writer speaks of David and God's Anointed (vs. 17). The writer relates how David was determined to build a house for the Lord (vs. 1-5), where Israel could go to worship the Lord at His footstool (vs. 6-7). The writer describes the joy and exuberance of the people as they assemble for worship. The Lord would meet with His people on the mercy seat (vs. 8). The priests and the saints would shout for joy (vs. 9). Next, the writer calls upon God to continue His blessings toward those who would arise from David's body and sit upon his throne (vs. 11). He regards the line of David as one that would continue on for many years (vs. 12), and he regarded Jerusalem, Zion, to be a holy place where God would continue to dwell (vs. 13). He spoke of God's promise to bless Jerusalem (vs. 14), to provide her people and the poor with their necessities (vs. 15), and to save her saints and her priests (vs. 16). God promised to bless the " horn of David " and to prepare a lamp for My Anointed (vs. 17). The crown of His Anointed would flourish (vs. 18).

Psalm 133 – "A Song of Ascents. Of David "

Psalm 133 is a famous little psalm. It celebrates brotherly unity (vs. 1). Unity is compared to precious oil, which flows in abundance (vs. 2). It is also compared to the "dew of Hermon" (vs. 3). These were familiar images to the people living when the psalm was written, if they are not for us. Even so, we get the point. Olive oil was one of the most useful products of the ancient world. It was not just for cooking like it is today. It was fuel for lamps which lit their houses. It was used as a cleansing agent. People would smear it on their bodies and then scrape away the oil along with the dirt and pollutants of the body. It was used as an antiseptic ointment, and a barrier against insects, and as a softening agent for the skin. And, it was used to anoint people in important ceremonies, including the anointing of priests and kings. That the text describes it as running down Aaron's beard and onto the borders of his garment, implies abundance and blessedness. Anointing oil was often infused with pleasant smelling spices. Unity is a comfort, and it is desirable. The "dew of Hermon" refers to a phenomenon of the local geography. The moisture from the higher Mount Hermon would benefit those in Jerusalem. It is said that even in dry weather, those encamped in the region of Hermon would awaken to tents wet with dew as if it had rained all night. This copious dew refreshed the land nearby. Even in a dry and arid land, crops and people could flourish. This wonderful picture shows us that unity is refreshing and life giving.

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Psalm 134 – "A Song of Ascents "

The 134 th Psalm is the last of the songs of ascent. If, as many think, the psalms were recited one each, on the priest's ascent into the temple, then these were the last words recited before entering the temple. Appropriately, it is one last, succinct call for the people to bless the Lord. At each of the fifteen steps, everything had been said, and now, all that remained was to call on the people to "lift up your hands in the sanctuary, and bless the Lord" (vs. 2). All that remained was to acknowledge the Lord in heaven who made the heavens and the earth, and to ask for His blessings upon Zion (vs. 3).

Questions:

1. In psalm 129, how did the writer describe the persecutions laid upon him by Israel's enemies?

2. What imagery does he use to describe his hoped for fate upon Israel's tormentors?

3. What is it that the writer asks God for in Psalm 130?

4. How does he describe the vigilance with which he waits for the Lord?

5. What is the psalmist's recipe for calmness in Psalm 131?

6. Why does the writer mention a weaned child?

7. What is the purpose of the 132 nd Psalm?

8. What did the writer hope for the descendants of David?

9. In Psalm 133, the writer speaks about the blessedness of ______.

10. Why did he mention precious oil?

11. Why does the dew of Hermon describe this blessed condition?

12. What was the final appeal on the final step before entry into the temple?

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Lesson 41

The God Of Gods And Lord Of Lords (Psalms 135-136)

The Songs of Ascents are concluded, and now the psalms returns to their general theme of praise for God. In our study tonight, there is a recurring theme in the two psalms we will examine: the greatness of God over the gods of men. This was a much needed and recurring theme in the word of God. Israel constantly wandered into the practice of idolatry, and sometimes they ran to it. These psalms assured Israel that there was only one God who exists and is worthy of worship. Note, in these psalms there are references to scientific facts. This is noteworthy, because the scientific facts described are things that men marvel at today, and which they feel smugly superior to have figured out, yet the Bible described them many centuries ago.

Psalm 135 –

In there is not one singular bold event to which the writer refers, but rather the writer refers to God's defense of His people from Egypt onward. The writer clings to the beautiful thought that Israel is God's special treasure (vs. 4). Therefore, he states that it is pleasant and right to sing praises to the Lord's name (vs. 1-3). There may not be one single bold event to which the psalm points, but it does elevate a very bold idea. The writer tells us that there is only one God. He, the Lord is great and is above all gods (vs. 5). He does whatever he pleases in the heaven, in the earth, and in the seas (vs. 6). He controls all of nature, including the water cycle, which is described here in specific detail (vs. 7). God defeated the Egyptian Pharaoh, in spite of Pharaoh's gods (vs. 8-9). He defeated many nations and slew their kings in spite of their gods (vs. 10). He defeated the Canaanites and the Amorites, in spite of their gods (vs. 11). All of this was to provide Israel with its heritage (vs.12). The psalm ends with God's assessment of the idols of men. They were made of gold and silver by men's hands (vs. 15). Men fashion their idols to have mouths and eyes, but they can't see or hear (vs. 16-17). There is neither breath nor life in them (vs. 18). Despite all of these facts, men trusted in their idols. Those who did so were sadly as dead as the idols they worshiped (vs. 18b). Israel was exhorted to continue to trust in the Lord, alone (vs. 19-21).

Psalm 136 –

Psalm 136 contains two often repeated refrains: "Oh give thanks ..." (vs. 1-3, 26), and " For his mercy endures forever " (vs. 1-26). There is no need to ferret out the writer's theme here, he simply tells us in every line: Praise Him, because His mercy endures forever. The writer gives evidence of God's mercy

166 from many key points in Israel's history. The implication is that God's mercy will continue throughout Israel's history, and the people can count on it. Therefore, they should praise Him. The three opening verses use repetition and augmentation to show the greatness of God and His worthiness to be praised. Each line states the same basic fact: that God is Lord, and adds strength each time. Verse one says: " Oh, give thanks to the Lord ,..."; verse two says: " Oh give thanks to the God of gods! ..."; and verse three says: " Oh, give thanks to the Lord of lords ...." The point is very clear, isn't it? He is the Lord, He is the only Lord, He is God, and the only god. Next, the writer cites many examples to prove that God alone is God and Lord. He also proves with each citation that God is merciful. This is important. The nations all believed their gods would extend them mercy, if they could appease their gods enough. Daily, they piled food, grain, and even the bodies of children at the feet of their deities, hoping that someday there would be some flicker of mercy shown to their people. Yet, there was never, in all of world history, a single example of any silver or gold statue that ever helped the people who served it. But, according to the writer of psalms says, Israel's history is littered with example after example of God's mercy. He laid the foundations of the earth (vs. 6). He made the sun, moon, and the stars (vs. 7-9). He defeated the Egyptians (vs. 10-12). He led Israel safely through the Red Sea, and defeated Pharaoh's army in the process (vs. 13-15). He led Israel through the wilderness, and defeated every king who stood between them and the promised land (vs. 16-20). He gave Israel their land as a heritage forever (vs. 21-22). Finally, when Israel was at its lowest point, captives in Babylon, God remembered them and saved them in His mercy (vs. 23-24). This is the God who is worthy of praise. He blesses Israel and "all flesh" (vs. 25). His mercy endures forever (vs. 25-26).

Questions:

1. What is the overall theme of these two psalms?

2. What does the writer want us to believe about God?

3. In Psalm 135, what does the writer say is pleasant to do?

4. What natural cycle is described in this psalm?

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5. Why does the writer mention Egypt in both of these Psalms?

6. What was the heritage that God gave His people?

7. What did the writer say about the idols men worshiped which proved that they were lifeless and had no power?

8. What two phrases are repeated in Psalm 136?

9. What historical event did the writer first point to in order to show God's greatness?

10. Explain how the destruction of Pharaoh's army was an act of mercy.

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Lesson 42

Remembering Zion And God (Psalms 137-138)

The two psalms before us today follow naturally in the wake of the previous psalms about the one true God. Wherever Israel was forced to God, it was when they remembered God that they were saved. It was only when they remembered God, even when foreign gods surrounded them, that they were blessed and had cause to celebrate and rejoice.

Psalm 137 –

The 137 th Psalm is a song about home. The people of Judah had been conquered by the Babylonians and were serving out their seventy year sentence in Babylon when this psalm was written. It speaks of the heartache of loss, and remembrances of home, and the hope of returning there one day. The Babylonian captivity was surely filled with less suffering and loss than that suffered by the Kingdom of Israel in Assyria, but it was captivity, nevertheless. One who is in prison today might have air conditioning, television, and three square meals a day, but it is still prison. The prisoner can only spend his life remembering home and what he lost when he was sent to prison. The Jews were certainly in this same boat. They were by the (vs. 1), which Ezekiel also described (Ezekiel 1:1-3), a place where they could make their homes cultivate their crops, and water their herds, but they were not home, but in a foreign land. However accommodative the rivers of Babylon, they could only think about Zion. They hung their harps upon the branches of willows near the river and refused to sing songs of mirth (vs. 2-3). How could they sing joyful songs of home when they were held as captives in a foreign land (vs. 4). The captives must surely have sung songs of homes for themselves, but they would not sing at the command of their captors (vs. 3b). They were determined to remember Jerusalem, and any songs sung would have a purpose – to remind them constantly of their home. They bound themselves under the curse that should they forget Jerusalem, they would forget how to sing and play (vs. 5-6). The hope of God's people was fueled by the knowledge that the Babylonians would fall (vs. 7-9). The writer remembers the cruelty of the Edomites who celebrated the fall of Jerusalem (vs. 7; see: Ezekiel 25:12; Obadiah 1:10), and he cries out to God for vengeance against Edom. Likewise, the writer confidently predicts the downfall of the " daughter of Babylon " (vs. 8-9). He describes Babylon's fall as a happy day. This is graphic language: " Happy is the one who takes and dashes your little ones against the rock! " (vs. 9). The happiness of God's people would not be in the suffering and death of children, but in the complete overthrow of a terrible adversary by God.

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Psalm 138 – "A Psalm of David "

Psalm 138 is attributed to David and it is a psalm of thankfulness for God's deliverance from his enemies. Throughout the psalm David expresses his confidence in God's care for him and in the eventual downfall of David's enemies. In verse one, we have the line: " Before the gods I will sing praises ..." What is this referring to? "Gods" in English is plural and translates the Hebrew word " elohim ." Elohim is the word in Genesis 1:27 where " God said let 'Us' make man in 'Our' own image.... " Therefore, this is simply a statement of David's devotion to God (the Father, the Son, and the Holy Spirit), and his determination to praise Him in the holy temple (vs. 2). Whenever the Jews worshiped God, and the priest made offerings in the Most Holy Place, David and Israel literally worshiped before God who met them on the mercy seat. Not everyone agrees with this, the most obvious and natural meaning of "gods." Some think David might have been expressing his intention to worship the one true God in the Temple, even though he (and Israel) was often at the mercy of foreign nations who all bowed to many gods (also a translation of elohim ). A third notion is one held by many Catholic scholars. The Latin Vulgate translates the word elohim as "angels." They use this text to prove that there are angels present when we worship God. David expresses his gratitude to God for very specific blessings. He praised God for His lovingkindness and His truth (vs. 2). David was thankful that God had magnified His word above all of His words (vs. 2b). David understood that all of God's commands were authoritative and powerful. Therefore, David submitted himself to God's will and now he bowed in praise to God. David praised God because when he cried out to God, God answered him (vs. 3). And he praised God, because God strengthened him (vs. 3b). David was confident that someday all of the kings of the earth would praise God (vs. 4). There would come a time when even wicked men would obey God's words (vs. 4) and would sing of God's ways (vs. 5). All men who are lowly, regardless of nation, God would regard him (vs. 6). We live in the time of which David spoke. Men from every nation bow the knee to the Lord. New Testament Christians are on practically every street on planet earth. Those who do not bow before the Lord in this life, will someday bow before Him in the judgment day (2 Corinthians 5:10; Revelation 20:12). David's psalm ends with a familiar refrain (vs. 7-8; compare: Psalm 23). David might continue to walk in the midst of trouble, but the Lord would revive him (vs. 7). God was more powerful than David's enemies, and God would save him from them. He knew that God would "perfect" all matters that concern David. The Lord would not abandon him, but would complete all of the blessings that He had promised David (vs. 8).

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Questions:

1. Other than the writer of Psalm 137, who spoke about dwelling by the rivers of Babylon?

2. What were the circumstances that brought the psalmist and the other writer to the rivers of Babylon?

3. What request did the plunderers make of the plundered?

4. Why did they refuse to grant the request?

5. What memories are expressed by the writer of Psalm 137?

6. Who said of Jerusalem: " Raze it, raze it, to its very foundation! "?

7. Name another Old Testament text or two where these people were condemned for the same infraction.

8. What did David mean in Psalm 138 when he said: "Before the gods"?

9. What do Catholics think this statement means?

10. What confidence did David express about the kings of the earth?

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Lesson 43

God's Knowledge of Men (Psalms 139-141)

In the following psalms, David appeals to God for help from his enemies, but he also prays for himself. He wanted to be a righteous man, and he asks for God to help him be one. David understood that God knew him better than he knew himself, and if David was going to succeed in his stated goal of being a righteous man, then he was going to need God's help.

Psalm 139 – "For the Chief Musician. A Psalm of David ."

The 139 th Psalm describes the omniscience and omnipresence of God. That God is all knowing is proven in other Bible passages. Jeremiah said: " 'Can anyone hide himself in secret places, So I shall not see him?' says the Lord; 'Do I not fill heaven and earth?' says the Lord " (Jeremiah 23:24). Amos also described the omniscience of God when he described Israel's inability to escape from God's knowledge and from His punishment (see: Amos 9:1-4). God knows everything that we do, every place that we go, every thought that we have, and every word that we say. There is no place where one can go to escape the Lord, as Jonah discovered (Jonah 1:3-4). Consider the omniscience of God as the writer described it (vs. 1-6). God knew the Psalmist, and He knows us (vs. 1). His knowledge is not only intimate, it is complete. He knows our sitting down and our rising up (vs. 2). He knows all of our thoughts (vs. 2b), and he knows what happens in all of our daily activities (our path ), until we lie down at night (vs. 3). There isn't a word on our tongues but that God knows it (vs. 4). The writer said that God had hedged him in "behind and before" and that God had laid His hand upon him (vs. 5). While a man might believe he has free reign over his life, where he will go and what he will do, the truth is that God knows the boundaries of a man's life, and nothing escapes His notice. In the next paragraph (vs. 7-16) the writer gives specific examples of God's omniscience and omnipresence. There is nowhere that one can flee and escape from the Lord's presence (vs. 7-9). He cannot hide in the darkness and not be found by the Lord (vs. 11-12). The wonder of a man's birth is fully known and understood by God, as He created us (vs. 13-16). The psalm ends with a statement of praise for God who knows all about man. God's thoughts are all precious and endless (vs. 17-18). The writer gives thanks that the God who knows all about man is the punisher of the wicked (vs. 19-20). He expresses his solidarity with God in his stand against evil men who take God's name in vain (vs. 20). He loathes those who hate God (vs. 21-22). His heart was pure and free from deceit, and he welcomed the Lord to search him (vs. 23-24).

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Psalm 140 – "To the Chief Musician. A Psalm of David ."

In Psalm 140, the writer (the psalm is attributed to David) turns to a familiar theme. He asks God for protection from evil men. Some believe this is another of the psalms that David composed when he was being persecuted by Saul. That assessment may well be right. There was not a more vicious enemy toward David than Saul. This is an imprecatory psalm. If you will remember our discussion of imprecatory psalms earlier in this study, you will remember that they are psalms in which the writer asks God to curse or punish the writer's enemies. They are usually very specific, as this psalm is, concerning the punishments sought. David's enemies were evil and violent men who plan evil things in their hearts (vs. 1). They were always looking for war, and they used deceit to get their way (vs. 2-3). David asked God to keep him from the hands of such wicked men, and to preserve me from their violence (vs. 4). David's enemies had made it their purpose to cause him to stumble and to entrap him (vs. 5). Surely this description fits Saul! Saul tried every trick that he could think of in order to cause David to stumble, including giving Saul's daughter to David as a wife. David never retaliated against Saul, but simply turned to the Lord in prayer and faith. He knew that the Lord was his strength (vs. 6-7). In the final paragraph (vs. 8-13), David asked God to defeat every purpose of the wicked who fought against him. He asked God to thwart their wicked schemes (vs. 8). He asked God to cause his enemies lies and deceits to entrap and be like burning coals on their head (vs. 9-11). David knew that the Lord would uphold the afflicted (vs. 12), and the upright will dwell in God's presence (vs. 13).

Psalm 141 – "A Psalm of David ."

In Psalm 141, David asks God to help him be a more faithful servant. He begins by asking God to hear his prayers, and to receive them as acceptable praise (vs. 1-2). Then, the writer asks God to help him restrain his heart and his mouth from any evil thoughts, words, or deeds (vs. 3-4). David understood that acceptable service can only come from a clean heart. He had expressed this fact in a previous psalm, written after his sin with Bathsheba had been exposed by Nathan: " Create in me a clean heart, O God, and renew a steadfast spirit within me " (Psalm 51:10). Next, David asked the Lord to help him to be a willing recipient of rebuke. He humbly asks: " Let the righteous strike me; it shall be a kindness. And let him rebuke me; it shall be as excellent oil; let my head not refuse it. For still my prayer is against the deeds of the wicked " (vs. 5). This is humility in its purest form. If David opposed the deeds of the wicked, then he surely must have wanted to keep himself from wickedness. How can any man expect to please God if he shuns all rebukes? Rebukes are a necessary part of life, and when they are due, a faithful servant of God opens his heart to them, rather than becoming angered by them.

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Finally, David returns to his common themes: punish the wicked, and preserve the righteous (vs. 6-10). David's prayer was against the deeds of the wicked (vs.5). In spite of their violence, David's words are sweet and true (vs. 6). His people's bones might be scattered at the mouth of the grave, as when graves are broken up by the plow (vs. 7), but still David's eyes were upon the Lord, and he took refuge in God (vs. 8). He begged God to continue to protect him from the snares of the workers of iniquity (vs. 8-9). He asked God to let the wicked fall into their own nets, while he himself escaped to safety (vs. 10).

Questions:

1. What characteristic of God does David describe in Psalm 139?

2. What did he mean when he said that God knew his "sitting down" and his "rising up," his path and his "lying down"?

3. What did David mean when he said that God had hedged him behind and before?

4. How did David describe the futility of hiding from the Lord?

5. What protection did David ask God for in Psalm 140?

6. What did he mean when he said his enemies had the poison of asps under their lips?

7. What did he ask God to do with the words of the wicked?

8. For whom does David pray in Psalm 141?

9. What was his prayer concerning his heart? Why did he pray this?

10. What was David's opinion about being rebuked?

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Lesson 44

Prayers From An Overwhelmed Spirit (Psalms 142-144)

The psalms in our lesson today are nothing new from David. He was a man beset by many enemies, and although he was the king of Israel, there were many times when David saw himself as totally alone among men. He occupied the lonely place of a king in time of war, but he had no allies. He could only put his trust in God, and pray to Him for protection and care. Therefore, he turned his attention to God, and asked God to guide him. What we learn from David in this series of Psalms is the need to trust in the Lord always, and to continue to serve him in the best and the worst of times.

Psalm 142 – "A Contemplation of David. A Prayer when he was in the cave ."

The 142 nd Psalm is similar in tone to many of David's psalms. He was beset by enemies and he knew that his only refuge was in the Lord. The irony of this psalm is that the psalm is titled: ".... A prayer when he was in the cave ." There were two occasions when David hid himself in a cave – once when he fled from the king of Gath and hid himself in the cave of Adullam (1 Samuel 22:1), and when he was in the cave of En-Gedi , when he fled from Saul (1 Samuel 24:1-3). One would think that David would feel secure in a rocky cave, high above the surrounding plain, but he knew that the Lord was his only refuge, wherever he might hid himself. David presents himself in this Psalm as one who has no other ally than God. He did not have anyone on his right hand who would acknowledge him, and he had no refuge of safety (vs. 4). How lonely David must have felt in the world. He was king over Israel, and yet he lamented: " No one cares for my soul " (vs. 4b). His spirit was overwhelmed, and only the Lord knew and cared (vs. 3). David was a man who viewed his life of hardship to be a prison (vs. 7). He cried out and poured his complaint, his grief, and his needs to the Lord, His refuge (vs. 5). His enemies were stronger than David, and He begged God for help (vs. 6).

Psalm 143 – "A Psalm of David "

Psalm 143 is a prayer of complete surrender. David presents himself to the Lord in the most humble manner that he could; he prayed for the Lord's attention to his fears and needs. David did not approach God expecting God to reward him for his faithful service, but humbly acknowledges that he, and all men, is not righteous in God's sight (vs. 1-2). David was a man persecuted. His enemies crushed his life to the ground, and he dwelled in darkness (vs. 3). This statement might be another reference to

175 the times when David hid himself in caves. He was afraid. His spirit was overwhelmed, and his heart was distressed (vs. 4). David's comfort came when he remembered the " days of old " and the works of God that the written history of the Bible describes (vs. 5-6). When he mused on the work of God's hands, David spread out his hands to the Lord in supplication. He longed for God like a man in a thirsty land (vs. 6). David begged God for a swift answer (vs. 7-8). He did not want to remain in the pit (vs. 7 - another probable reference to hiding in caves). He was not an impatient man, he was a beleaguered man. He feared that his spirit would fail him (vs. 7). He wanted to hear the lovingkindness of the Lord in the morning (vs. 8). The morning could not come soon enough. He wanted to devote himself to walking in the path of the Lord. David knew that his enemies were implacable, so he turned to the Lord for deliverance and shelter (vs. 9). David wanted to concentrate on doing he will of God, because God is good (vs. 10). He appealed to God to revive him and to save him from his enemies (vs. 11-12).

Psalm 144 – "A Psalm of David ."

In the 144 th Psalm, David acknowledged that only with God did he ever experience success in battle. The Lord was David's rock who trained his hands for battle (vs. 1). God was his fortress, deliverer, and shield (vs. 2). David always used this kind of language in his prayers. He was a man who was successful in warfare, but he never forgot that God was the one who saved him in every fight. Even when he was a child, he attributed his success to the Lord (see: 1 Samuel 17:31-37, 46-47). David viewed himself and any other man as unworthy of the Lord's attention, but he prayed for it anyway: " Lord, what is man that You take knowledge of him, or the son of man, that you are mindful of him? " (vs. 3). This is a repeat of David's words in Psalm 8:4, and his words are cited by the Hebrew writer and are attributed to Jesus (Hebrews 2:6), yet, David clearly has himself in mind in this instance. He said man is so transient that his life is like a breath, and his days like a passing shadow (vs. 4), yet, God cared enough for men, and David knew he could count on the Lord. So, he prayed that God would bow Himself down from His heavenly home and help David, and rescue him (vs. 5-8). David promised to sing a new song of redemption to the Lord (vs. 9-10). David makes a comment about his enemies in this psalm which give us some insight into David's thinking. David's enemies from which he sought protection and deliverance were men who speak lying words (vs. 8, 11). Such men are those whose right hand is full of falsehood. David certainly had his share of alliances with corrupt men who were deceitful to him. Early in the Psalms David commented on how his closest friends were willing to betray him to secure their own favor with Saul. Even worse, David's own son Absalom betrayed him. David looked forward like any man would to a time in which he could enjoy peace and the Lord's rich blessings (vs. 12-15). This is the dream of every

176 servant of God. We turn to the God with thanksgiving in the good times for our rich blessings, and we turn to God with thanksgivings and prayers for help in the hard times. We know that peace from even men will only come when God helps us. This was David's constant prayer.

Questions:

1. Where does the title of Psalm 142 say that David was hidden?

2. Name two instances when David hid himself in a cave. What were the circumstances of each instance?

3. Where did David know his true refuge was to be found?

4. In Psalm 144, what did David say the enemy had done to him?

5. What did he mean when he said he was forced to dwell in darkness like the dead?

6. What memory comforted David and why?

7. What was foremost in David's desire other than to be saved by God (vs. 8)?

8. David was a man of war, but in Psalm 144, he talked about his success. Who saved him in every battle?

9. What statement does David make which is quoted by the Hebrew writer?

10. What song would David sing when he was delivered by God?

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Lesson 45

Final Psalms Of Praise (Psalms 145-150)

This is our final lesson in the book of Psalms. It is fitting that the last several psalms are psalms of praise. The book of Psalms has covered the whole gamut of human emotion and experience, and throughout the highs and lows of the various writers, there has been one constant theme: praise God! When David wrote of his grief, sorrows, and fears, he never failed to end his prayers with words of thanks and praise. These are truly exuberant, joyful songs that are filled with gratitude. Each song reiterates joyful themes already covered in the book of Psalms. They each begin with the line: " Praise the Lord! " These chapters serve as a beautiful conclusion to a wonderful book. It is right that our study end on such a positive note.

Psalm 145 – "A Praise of David "

In Psalm 145 David vows to praise God for his gracious works (vs. 8, 16, 17). The writer is concerned with wonderful works of grace and mercy that God offers toward men. They were such marvelous works that one generation would declare them to another (vs. 4). David vowed to meditate on God's majesty and splendor (vs. 5). He foretold that men would speak of God's might and awesome acts, and would sing songs about His goodness and righteousness (vs. 7). There was plenty to sing about, because " The Lord is good to all, and His tender mercies are over all His works " (vs. 9). The works of God speak for themselves (vs. 10), and they provoke men to bless God, and to speak of the glory of His kingdom and His power (vs. 10-11). God upholds all who fall, and he raises up those who are bowed down (vs. 14). Those who are downtrodden look with expectation toward God for their food and for their needs (vs. 15-16). God is pictured as One with an open and bountiful hand (vs. 16). God never turns a deaf ear toward the cries of His faithful people. He is near to all who call upon Him in truth (vs. 18). He will fulfill the desire of those who fear Him, and He will preserve all who love Him (vs. 19- 20).

Psalm 146 –

The 146 th Psalm urges us to put our trust where it ought to be placed – in God. We are taught to never put our trust in princes nor in any son of man where there is no help to be found (vs. 3). Every man dies, and when he does, all of his plans perish with him (vs. 4). However, the man who has the God of Jacob for his help is full of hope (vs. 5). God made the heaven and the earth, the sea, and all that is in them. He is the author of truth forever (vs. 6). He executes justice

178 for the oppressed, and feeds the hungry (vs. 7). He is concerned about every man and his plight. He is the helper of everyone who needs Him desperately, and cannot be helped by men. He gives freedom to the prisoners, opens the eyes of the blind, raises up those who are bowed down, loves the righteous, watches over strangers, relieves the fatherless, and the widows (vs. 7-9). But, he also turns the unrighteous man upside down.

Psalm 147 –

In , God is praised as a God of restoration. This is very much a psalm which reminds Israel of how good God had been to the nation. The writer states that it is good to sing praises to God (vs. 1). It is good and pleasant to praise God because He restored Israel to Jerusalem (vs. 2). He gathered the outcasts and healed their broken hearts and wounds (vs. 2-3). God is all powerful, numbering and naming all of the stars, and his understanding is infinite, and he lifted up Israel when she humbled herself (vs. 4-6). The writer calls on Israel to sing praises to God with thanksgiving (vs. 7). God gives live to all the earth, supplying its every need (vs. 7-9). This God who cares for all of nature also cares for and provides for man. God does not delight in demonstrations of power and strength, but in humility. He wants those with strong legs to bow before Him and to put their hope in His mercy rather than their own strength (vs. 10-11). The final lines of the Psalm sound so familiar. Throughout the book of Psalms, God is pictured as a benevolent God who sustains all of nature. In this particular psalm, the writer describes the omnipresent care of God over the whole earth all of the time. He strengthens Jerusalem (vs. 12-13). He makes peace on all its borders (vs. 14). And, he fills the land and the whole earth with his refreshing gifts (vs. 15-18). His last reminder is that Israel is unique, because God has only death thusly with His people (vs. 19-20).

Psalm 148 –

Psalm 148 is a call for everything animate and inanimate to praise the Lord. It is the source material to one of our favorite hymns: "Praise the Lord!" All of nature is called upon to praise the Lord. In this psalm, all of creation, the heavens and the heights (vs. 1), the angels and heavenly hosts (vs. 2), the sun and moon and stars of light (vs. 3), and all the heaven of heavens, and the waters above the heavens are commanded to praise Him (vs. 3-4). All of nature should praise the Lord, because He created nature, established its boundaries, and He sustains it (vs. 5- 6). Everything that exists on earth is likewise commanded to praise God. Sea creatures, weather, mountains, trees, beasts, fowl, kings, princes, young and old men should praise Him (vs. 7-12). They should praise the name of the name of the Lord, for His name alone is exalted (vs. 13-14). Obviously, this is largely figurative language, because inanimate things and dumb animals cannot literally

179 praise the name of the Lord, but they all praise and honor God by demonstrating the greatness of God. However, Israel, His saints, can and must fear the Lord! (vs. 14).

Psalm 149 –

Psalm 149 and 150 are perhaps the most exuberant and joyful of the expressions of praise. Each of the psalms urge everything with voice to break forth in loud and joyful praise. In Psalm 149, His saints are urged to sing to the Lord a "new song" in the assembly (vs. 1). Israel is commanded to praise their Maker with dance, and with the timbrel and harp (vs. 2). There is good reason to break forth in joyful song: " For the Lord takes pleasure in His people; He will beautify the humble with salvation " (vs. 3). God promises that He will defeat all of Israel's enemies, and execute vengeance and punishment on the nations, and to honor His saints (vs. 5-9).

Psalm 150 –

The last psalm in the book begins and ends with these words: " Praise the Lord! " (vs. 1, 6). It is a joyful song of worship. The Lord is to be praised in His sanctuary, and in His mighty firmament (vs. 1). He is to be praised for his mighty acts and His excellent greatness (vs. 2). All things with voice are to praise the mighty name of God (vs. 3-6). Note : Some people like to turn to these last psalms as evidence for instrumental music in worship. This is a mistake. First, these words are part of the Old Testament, which was taken out of the way at the cross of Christ (Colossians 2:14). Second, the writer is not talking about a worship assembly, he is talking about the heart and joy of praise more than the act of it. The earth and everything in it is pictured as a great symphony of song in praise to the God who created and sustains all things, and who is worthy of praise.

Questions:

1. What is the common theme for the last six psalms?

2. In Psalm 145, what quality of God did David repeat several times?

3. What word did the writer use to describe Israel, which also is used to describe Christians in the New Testament?

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4. In , whom did the writer say we should not put our trust? Why?

5. What does God do for the oppressed?

6. What did the writer of Psalm 147 say is pleasant and beautiful?

7. Why did the writer say that he counted the number of the stars? What difference would such a thing make to Israel and Jerusalem?

8. What had God not done for any other nation?

9. Why does the writer of Psalm 148 instruct the sun, moon, and stars to praise God?

10. What song in our books uses this psalm as source material?

11. In Psalm 149, what did God promise would be the fate of the kings of the earth?

12. What common practice is often justified based upon Psalm 150?

13. What is wrong with the argument that people make on this point?

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