WISDOM FROM THE PSALMS

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WISDOM FROM THE PSALMS

• The book of Psalms is
• the religion of Israel at its greatest depth,
  and most passionate intensity.

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• It represents one thousand years of Israels
  history and
• takes them from unspeakable joy to
  inexpressible anguish.
• It is the mirror of the soul of humanity, and
  is the noblest book of devotion possessed by
  man.

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• The book is a limpid lake for the benefit of
  all men and a poetic Pentateuch
• This book is a book of Jewish Hymns and
  Prayers.

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• Martin Luther referred to them as a little
  Bible, while W. O. E. Oesterly describes Psalms
  as the grandest symphony of praise to God ever
  composed on earth.

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• Psalms is the heart of Israel laid bare, with
  every type of religious experience known to
  mankind, and its timelessness is most remarkable.

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• The key to understanding the book is to look upon
  it as a living, open book, growing and being
  collected during the whole Old Testament period
  

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• There are five dominant themes
• (1) realization of Gods presence,
• (2) recognition of the need for thanksgiving,
• (3) personal communion with God,

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• (4) remembrance of Gods part in history, and
• (5) a keen sense of deliverance from enemies.

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• The book is divided obviously into five sections,
  a counterpoint of the Pentateuch most Jewish
  scholars believe, with each section ending with a
  doxology, Psalm 150 being a doxology of the
  entire book.

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• Book I is composed of Psalms 1-41,
• Book II is Psalms 42-72,
• Book III is Psalms 73-89,
• Book IV is Psalms 90-106, and
• Book V is Psalms 107-150.

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• The book is of obvious abiding value to all
  generations. Though penned within a timeframe
  covering 1000 years of the life within Israel, it
  is indispensable to all lovers of the inspired
  word of God.

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• It is a living testimony of Israels faith, it
  composes an important background for the ministry
  of the Messiah, it is the deepest source of
  devotional material for all spiritual persons,
  and it is the Hymnbook of the ages.

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• O, how love I thy law! It is my meditation all
  the day (Psalm 11997).
• Why should I love the Psalms why should I love
  the law?

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• It is Gods message of love it is Divine
  instruction it is a message of warnings, and it
  is a message of hope. All men everywhere should
  rejoice at hearing and understanding that
  message, for it is a light to our feet, a chart
  of the traveler,

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• a compass for the sailor, food for the soul, balm
  for the aching heart, medicine for the sick, a
  sword for the soldier, seed for the sower, girdle
  for the weary,

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• comfort for the sorrowful, encouragement for the
  faint, hope for the discouraged, rebuke to the
  ungodly, reproof to the negligent, and correction
  to the wanderer.

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• It is to be studied and digested deeply in life,
  it will be cherished for the faithful in death,
  and it will be answered to in judgment.

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• So then, let us rejoice at very opportunity we
  have to imbibe in it, appreciate every diligent
  study offered, and practice all of it we can
  understand.

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• To obey His Word is to build on the Rock eternal,
  to disobey it is to build on the sand, and to
  neglect is to stand self-condemned.

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• The psalms to be discussed deal with four major
  thoughts (1) the happy man versus the unhappy
  man, (2) the worshiper God will accept, (3) God
  or gold, and (4) the home life of the righteous.

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Psalm 1

• Two Ways of Life
• or
• An Invitation to Righteous Living

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• Psalm 1 is a noble and popular psalm of
  blessedness and unblessedness.
• The two ways of life obviously are the righteous
  and the unrighteous. There is no title to this
  first psalm and most consider it to be an
  introductory psalm for the entire collection.

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• The occasion of the writing is unknown and it is
  generally attributed to David.
• The righteous man is described in character and
  prosperity, while the unrighteous is portrayed in
  three forms.

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• The character of the righteous man is described
  both negatively and positively, but the
  unrighteous person is described as worthless
  chaff that cannot be acquitted among the
  righteous or approved among those who do not
  perish.

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• A fitting description might also be The happy
  man and the man destitute of all happiness.

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• v. 1 Blessed is plural with a more literal
  meaning of Blessednesses The man thus walking
  is emphatic that man, whom God made for
  happiness.

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• Three negative actions in spiritual descent are
  mentioned that blessed men will not do
• walking with the ungodly (indicating association
  perhaps casual, perhaps just secular-minded, but
  becoming habitual),

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• standing in the way of sinners (a more deliberate
  choice of transgression into vices), and
• sitting with the scornful (the most deliberate
  choice showing constancy with all moral feeling
  brought to an end).

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• Three associations the blessed man must not have
  are
• the ungodly,
• sinners,
• and the scornful.

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• Ungodly refers to the unjust, those who would
  withhold from God the respect and worship due
  Him.
• Sinners are those who miss the mark, going
  into actual transgressions.

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• Scornful are those who mock, deride, ridicule,
  and show an open breach with the Creator.
• Casual association at first soon learns to enjoy
  the pleasures of sin and degenerates into
  deliberate choices.

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• v. 2 The delight of the godly man refers to
  ones will, desire, affection, and motive. His
  target for his interest is the law of the Lord.
  The use of small caps (KJV) shows this Hebrew
  word is Yahweh, and is corroborated by the use
  of Jehovah in other versions (ASV).

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• v. 3 The righteous man is like a planted and
  cultivated tree. It is not a wild tree left to
  its own chances in arid Palestine, but it is one
  carefully cultivated. It is by the rivers of
  waters, an obvious reference to the methods of
  irrigation employed by the Palestinians.

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• They cut ditches so that a mere replacement with
  the foot of a piece of sod could change from one
  rivulet to another (waterest with thy foot
  Deut.1110 ASV). The leaf will not wither due to
  the regular care shown to keep its vegetation
  luxuriant.

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• This tree will prosper with blossoms, fruit, and
  harvest for regular and expected seasons. New
  Testament truth portrays this prosperity since
  godliness is profitable for all things, having
  promise of the life that now is, and of that
  which is to come (1 Tim. 48).

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• Such prosperity is not necessarily always
  financial, but refers to a general condition of
  the spiritual man, a true prospering of the
  health of the soul with eternal consequences.

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• v. 4 The wicked are not so, that is, they do
  walk, stand, and sit with the ungodly, the
  sinners, and the scornful. They do not delight
  in Gods law, and they are not like a tree
  planted by the rivers of waters.

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• The ungodly are simply worthless chaff to be
  driven about by the wind. They are subject to
  all types of winnowing, change, and societal
  whims. They can never be steady they are easily
  carried away with the baser desires of the
  natural man.

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• As in the early Jewish harvests, scoops full of
  wheat would be tossed into the air and the wind
  would carry away the chaff, so in the tossing of
  lifes struggles, the wicked will be blown away.

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• v. 5 Thus the wicked cannot stand approved in
  judgment and will not share the lot of the
  righteous.

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• v. 6 The Lord fully understands the facts of
  each persons life and the ungodly must accept
  their final condemnation perishing.
• Righteous persons write their names on the rock,
  wicked persons write their names on the sand.

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• Righteous persons plow the moist good earth while
  wicked persons plow the sea, leaving only a wake
  of foam soon to be dissolved by the waves of
  time.

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• In the final analysis, which would be the better
  choice the light, empty chaff, which the wind
  will scatter, or the solid tree that continues
  its steady harvest?

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• Those who choose to live by their own rules must
  suffer the consequences.
• Those who live by Gods rules will be blessed.
• In Psalm 1 Davids harp is strung and tuned.

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Psalm 15

• The Guest of God

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• A question and answer provide the form of
  Psalm15 Jehovah, who shall sojourn in thy
  tabernacle? Who shall dwell in they holy hill?
  (v. 1 - ASV).
• Who is permitted to enjoy the presence and
  worship of the Lord?

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• What if an angel were guarding the door of the
  building where authentic worship of Jehovah was
  to take place? Who would be allowed to enter?
  (Cloer, p. 33).

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• Or, what is real and true religion?
• Who will be rewarded eternally by being in the
  abiding presence of the Lord?

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• The rest of the psalm is devoted to answering
  this question. It is styled as the Temple
  Decalogue, or the 10 Commandments necessary to
  be in Gods presence eternally (Leslie, p. 521).

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• Be honest and righteous v. 2.
• Be truthful to the core v. 2.
• Refrain from gossipy slander v. 3.
• Do no harm to friends v. 3.
• Do no insult to neighbors v. 3.

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• Despise the man who makes himself odious v. 4.
• Honor those who fear Jehovah v. 4.
• Keep oaths even though suffering is the result
  v. 4.

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• Do not lend money at unfair interest v. 5.
• Do not accept bribes against the innocent v. 5.

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• The tabernacle was the portable tent for the
  Israelites in the wilderness, and it indicated
  that Gods presence is not limited to any one
  place.
• Later, the temple was built on Mt. Zion, or the
  holy hill, so Jerusalem became the epitome of
  Gods presence.

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• These character traits have been true since
  creation, for they reflect the true nature of God
  Himself. God would not be guilty of any of these
  things persons who wish to abide in His
  presence must imitate these actions and traits,
  that is, become godly.

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• Being honest and righteous refers to proper
  conduct plus performance of duties. Each person
  has duties incumbent upon self, duties to God,
  society, and self (Clarke, p. 259).

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• Speaking truth emphasizes no falsity, empty
  professions, deceit, hypocrisy, or vain
  conversation. If true religion has its seat in
  the heart, the outward expressions in life will
  be proper (Barnes, p. 120).

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• There is in ones conversation no backbiting,
  censure, reproach, slander, or even low degrading
  insinuations.

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• Care is taken that due is given to neighbors and
  that no harm or injury is done. Reproach is a
  strong word meaning to strip bare, as in what
  happens to the foliage of trees in the winter.

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• . Thus, the righteous person does not disgrace
  or dishonor the neighbor, but rather gives credit
  where due, not delighting in any ugly gossip
  (Clarke, p. 259).

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• Judging righteous judgment means knowing others
  only by their fruits, estimating character fairly
  and accurately. This also implies that a
  righteous person has the courage to stand for
  truth and right, even if it means criticism of
  the neighbor.

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• Aben Ezra translates this verse 4 as mean and
  contemptible in his own eyes. If this is
  correct, it would mean that no matter how pious
  one is, compared to God and His glory, a
  righteous person still considers self as of no
  worth (Clarke, p. 260).

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• Honoring those who fear Jehovah encompasses the
  whole of true religion. One knows and respects
  piety regardless of rank, race, or conditions of
  life.

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• Swearing to ones hurt refers to oaths and
  agreements contracted that may later turn out to
  be to ones disadvantage and loss.

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• Agreements are not violated, contracts are not
  changed, promises are kept, debts are paid, and
  oaths are honored.

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• Usury (in this context referring to unfair
  compensation or interest) was unlawful,
  particularly to those within the Hebrew family.
  The poor among the Jews were to be given special
  consideration (Ex. 2225-27 Lev. 2535-37)

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• and a distinct line of that consideration was
  drawn between the Hebrew and the foreigner (Deut.
  2319-20). Compensation for the loan and use of
  money was not unlawful, but conditions of its
  practice were regulated.

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• Justice was to be served in all cases with no
  bribes against the innocent, no rewards to mar
  the cause of justice.

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• Those who would live by the Temple Decalogue
  would never be moved away from the approval of
  the Lord and would be counted as a friend of God.
  Obviously, these persons would be accepted into
  the eternal presence of Jehovah.

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• Such a person would be safe when the cold waves
  of death beat about him (Barnes, p. 123).

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• Another description of this psalm by Derek Kidner
  is apropos
• Gods guest would have
• I Character True
• II His Words Restrained

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• III His Allegiance Clear-cut
• IV His Dealings Honourable (Cloer, p. 34,

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Psalm 49

• Higher Interests of the Soul

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• A heading for Psalm 49 is The Folly of trusting
  in Riches. (ASV),
• and one author styles it as An Invitation to
  Immortality (Leslie, p. 541).
• Another styles it God or Gold (Cloer).

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• A brief outline shows
• (1) Truth worthy for all classes of people- vv.
  1-4
• (2) No reason to fear the rich oppressor v. 5
• (3) Reasons for no fear of the rich oppressor
  vv. 6-20 (Barnes).

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• The psalmist sets the near prospect of death
  before the wealthy, with the argument that wealth
  will not save one from dying, neither will riches
  do any good at the gates of judgment.

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• Psalm 49 might also be a definition and
  description of money. Money influences everyone,
  money is limited in what it can buy and do, and
  money is only temporary.
• Money can buy entertainment but not happiness

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• Money can buy food but not an appetite. Money
  can buy medicine but not health. Money can buy a
  house but not a family. Money can buy quietness
  but not peace

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• Money can buy people but not friends. Money can
  buy glasses but not eyesight. Money can buy a
  Bible but not salvation (Cloer, p. 31).

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• The first verses are an obvious call for
  attention, Hear thisGive earparabledark
  saying.
• Second, the problem is stated Why worry over
  the prosperity of the wicked?

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• Third, there is the proposition argued that all
  mankind has the same end, as both the wise and
  stupid, the wealthy and poor, come to the grave.
  
• Fourth, the foolish rich who trust in their
  riches will be abandoned in Sheol, but the
  righteous will have the noble destiny of
  immortality with God.

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• This last section (vv. 15-20) is one of the
  places in the Old Testament where clear reference
  is made to that noble destiny in heaven.

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• That God would redeem my soul,receive me, (v.
  15) implies that the righteous will see the
  light (vs. 19) which the one who trusts in
  riches, and is characterized as a beast, surely
  will not see.

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• Another reference is found where the Lord will
  guide me with thy counsel and afterward receive
  me to glory (Psa. 7324).

85

• Also, Thou wilt show me the path of life In thy
  presence is fulness of joy In thy right hand
  there are pleasures for evermore (Psa. 1611).
• Eternity and heaven are not absent from the Old
  Testament writers.

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• Wealth will not redeem or ransom one physically
  or spiritually (v. 7) riches cannot save anyone
  from death, neither from the destruction reserved
  for the wicked.

87

• Such attempts by the foolish rich fail forever
  (v. 8), and this caution probably illuminates
  what is meant by the dark saying and the
  parable that the author previously mentioned
  (v. 4).

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• The use of the parable, with no definite
  explanation, seems to leave it to the ingenuity
  of the reader to probe and understand. All who
  are wise enough to gain wealth through honest
  labor still die (v. 10)

89

• The dwelling places to all generations (v. 11)
  is interesting in the Septuagint, as there it is
  carried as sepulchres. With this translation
  it would mean that a wooden box (3-7 feet) could
  contain all that is left of the foolish rich!

90

• Naming their lands after themselves suggests that
  they either expect their present state to
  continue, or else they expect to memorialize
  their names eternally.

91

• Death shall be their shepherd (v. 14 - feeds
  on them KJV) indicates that a drastic change
  will take place at death. Formerly they might
  have lived to eat and drink consequently death
  and destruction feed on them or leads them about.

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• While this person remained alive he blessed his
  soul, or received his gratification from other
  men
• now that death has taken hold, he will never see
  the light of the glory of God (vv. 18-19).

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• Such wealthy and foolish persons have lowered
  themselves to the bestial level.
• Following only their own selfish desires, their
  instincts for self-preservation,
  self-aggrandizement, and self-gratification rule
  their lives.

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• The higher interests of the soul are not affected
  permanently by the uncertainty of riches.
• The vanity of trusting in wealth and possessions
  will fool one into thinking they will never be
  separated from them.

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• They often are deceived into thinking that
  somehow they will never have to leave their
  amassed gain to others.

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• If they finally realize all their gain is to be
  left, they will want to assume that others, who
  have never worked a day for them, will know how
  to care for these newly acquired possessions, and
  perhaps even multiply the inherited gains.

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• If there is anything ever taught in both Old and
  New Testaments it is the folly of trusting in
  gold rather than God.
• If gold is ones god, only the miseries of the
  grave await him.

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• Take heed, and keep yourselves from all
  covetousness for a mans life consisteth not in
  the abundance of the things which he possesseth
  (Lk. 1215).
• A persons real self is not counted by what one
  has rather, it is counted by God as to who that
  one is.

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Psalm 127, 128

• The Home Life of the Pilgrims

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Psalm 127

• The occasion and time of Psalm 127 are generally
  argued to be either when Solomon was to build the
  temple (Barnes), or when the returnees from
  Persian captivity were rebuilding the temple
  (Clarke, p. 642).

101

• The title says this is a Song of Ascents of
  Solomon, and the more likely evidence points to
  David as the author upon the occasion when
  Solomon ascended to the throne with his
  preparations to build the fabulous temple.

102

• Later scholars, such as Luther and Calvin, as
  well as many older commentators, all argue for
  Solomon as the author as he takes the throne of
  Israel.

103

• Luthers renunciation of celibacy and his
  subsequent marriage surely argue the case for the
  sanctity of the family and his return to emphasis
  of domestic truths ordained of God (Barnes, Vol.
  III, Appendix, p. 386).

104

• Building a house (v. 1) could refer to the
  temple, any house or dwelling, or to a family.
  Keeping the city could lend credence to
  Clarkes argument that this would refer to
  Jerusalem when the enemies of the Israelites
  mandated extra caution.

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• Sanballat, Tobiah, and Geshem are mentioned as
  leaders among those Palestinians who caused the
  workers to keep a weapon in one hand while they
  worked on the walls (Neh. 219-20 415-20).

106

• Though persons rise up early and labor long (v.
  2), their utter dependence should still be on
  Jehovah. He is the only one who can give the
  calmness of sleep that can be trusting and free
  from anxieties.

107

• An allusion might be present if this psalm is
  from the days of Solomon, for he received one of
  his greatest blessings while asleep! His famous
  choice that gave him wisdom was a result of a
  dream (1 Kgs. 35-15).

108

• Children are to be reckoned as a divine favor (v.
  3-4), and the time to have them is while still in
  youth, for the caprices of personalities,
  tempers, and health are more taxing on the aged.

109

• Children are like arrows, which in this Jewish
  age would suggest additional persons able to
  defend and support the family.
• The quiver (v. 5) has an interesting alternative
  reading.

110

• A quiver slung over the shoulder or back was the
  normal place in which to keep ones arrows during
  battle, but another suggested translation is a
  fruitful wife, with a quiver pregnant with
  arrows (Clarke, p. 644).

111

• Connecting this with the fruit of the womb (v.
  3) might have credibility. If this reading is
  considered unnatural, too earthy, Clarke argues
  that such is in keeping with the Jewish
  stylestyle of the times of the captivity.

112

• When enemies can be met in the gate (v. 5) can
  refer to the gates of the city, as defended from
  national enemies, or to the gate of a private
  dwelling, as defended against robbers and
  marauders.

113

• Thus, this psalm is surely a Soliloquy of the
  Happy Householder, most likely a poor man with a
  large loving family. He is happy, contented,
  hardworking, independent and greatly blessed by
  children. They will offer comfort, care, and
  protection even when he is old

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Psalm 128

• Psalm 128 seems to describe the humble and poor
  man with the large family sitting at his table
  for a meal (v. 3). His true blessings come
  because he fears Jehovah and walks in his ways
  (v. 1).

115

• This man eats the labor of his own hands (v. 2).
  This shows that God will bless those who work,
  that living independently is the proper place for
  every family, and that there is honor and dignity
  in honest labor and toil.

116

• As a general rule prosperity, though varying in
  degree, will come to the diligent, not to the
  indolent. Years later, Christians in
  Thessalonica had a problem with this idea, and
  Paul urged them to work with your hands

117

• that you may walk becomingly toward them that are
  without, and may have need of nothing (1 Thes.
  411-12). Evidently some of these Christians did
  not heed that admonition, so Paul later added an
  opprobrium If any will not work, neither let him
  eat (2 Thes. 310).

118

• A wife being as a fruitful vine (v. 3) again
  emphasizes the childbearing blessing of
  womanhood. As bunches of grapes on a fruitful
  grapevine would show it to be a living, healthy,
  prospering vine, so a wife that could bear many
  children blesses a husband.

119

• Posterity was considered a great blessing to the
  Jews consider Abraham, Isaac, and Jacob. A man
  was considered rich who had a large posterity.

120

• Children as olive plants suggest health,
  energy, and prosperity (v. 3). Olive plants were
  looked upon as fresh, green, spreading, and
  fruitful.

121

• One curious suggestion about olive trees is that
  aged decaying olive trees are often surrounded by
  tender young shoots springing up from the roots
  of venerable trees and surrounding them (Barnes,
  Vol. III, p. 254).

122

• The man who has this kind of respect for and
  trust in the Lord will thus be amply blessed. He
  would be able to see and enjoy his childrens
  children. His blessings will spread not only to
  his family, but also to his religious life

123

• to Zion as the seat of the theocracy
  (Alexander, p. 519), to the great city Jerusalem,
  and to his nation Israel. Families like this are
  the bedrock of great cities and great nations.

124

• Cities and nations begin to crumble when the
  family structures crumble. Peace would be upon
  Israel as long as men and families continued to
  meet Gods conditions.

125
Conclusion

• No other portion of Scripture is so wide, so
  deep, so thorough, so enriching, so enlightening,
  so majestic, so sweet, so lasting in its
  impressions on the human soul, and so poignant in
  its praise and adoration of God as will be found
  in The Psalter.

126

• It challenges the entire scope of human emotions,
  sweeping from laments of persecutions endured
  among enemies to the highest joys in the presence
  of Gods sure mercies.

127

• Some of the saddest entreaties for human
  frailties can touch the soul of every person who
  reads, and yet, some of the sweetest joys of the
  abiding and abundant loving-kindness of a
  beneficent Almighty will assuage the hurting
  hearts of those who seek to do the will of
  Jehovah.

128

• Go to the Psalms to learn about mercy.
• Go to the Psalms to learn about forgiveness.
• Go to the Psalms to learn about devotion.

129

• Go to the Psalms to learn about praise to the
  Almighty.
• Go to the Psalms to learn about prayer.
• Go to the Psalms to learn about worship.
• Go to the Psalms to learn about quiet meditation.

130

• Go to the Psalms to learn about thankfulness.
• Go to the Psalms to learn around spirituality.
• Go to the Psalms to learn about God.

131

• As someone has said about The Psalter,
• Read it on your knees.