WISDOM FROM THE PSALMSWISDOM FROM THE PSALMS

• The book of Psalms is:

• “the religion of Israel at its

greatest depth, and most passionate intensity.”

• It represents one thousand years of Israel’s 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.”

• 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.”

• 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’.”

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

• 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”

• There are five dominant themes:

–(1) realization of God’s presence,

–(2) recognition of the need for thanksgiving,

–(3) personal communion with God,

–(4) remembrance of God’s part in history, and

–(5) a keen sense of deliverance from enemies.

• 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.

• 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.

• 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.

• It is a living testimony of Israel’s 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.”

• “O, how love I thy law! It is my meditation all the day” (Psalm 119:97).

• Why should I love the Psalms; why should I love the law?

• It is God’s 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,

• 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,

• 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.

• 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.

• 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.

• 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.

• 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.

Psalm 1Psalm 1

• Two Ways of Life

• or

• An Invitation to Righteous Living

• 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.

• 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.

• 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.

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

• 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.

• 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),

–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).

• Three associations the blessed man must not have are:

– the ungodly,

–sinners,

–and the scornful.

• 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.

• 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.

• v. 2 – The delight of the godly man refers to one’s 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).

• 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.

• 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.11:10 ASV). The leaf will not wither due to the regular care shown to keep its vegetation luxuriant.

• 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. 4:8).

• 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.

• 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 God’s law, and they are not like a tree planted by the rivers of waters.

• 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.

• 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 life’s struggles, the wicked will be blown away.

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

• v. 6 – The Lord fully understands the facts of each person’s 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.

• 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.

• 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?

• Those who choose to live by their own rules must suffer the consequences.

• Those who live by God’s rules will be blessed.

• In Psalm 1 “David’s harp is strung and tuned.”

Psalm 15Psalm 15

• The Guest of God

• 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?

• 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).

• Or, what is real and true religion?

• Who will be rewarded eternally by being in the abiding presence of the Lord?

• 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 God’s presence eternally (Leslie, p. 521).

• 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.

• 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.

• Do not lend money at unfair interest – v. 5.

• Do not accept bribes against the innocent – v. 5.

• The tabernacle was the portable tent for the Israelites in the wilderness, and it indicated that God’s 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 God’s presence.

• 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.

• 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).

• 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).

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

• 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.

• . 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).

• 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.

• 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).

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

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

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

• 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. 22:25-27; Lev. 25:35-37)…

• …and a distinct line of that consideration was drawn between the Hebrew and the foreigner (Deut. 23:19-20). Compensation for the loan and use of money was not unlawful, but conditions of its practice were regulated.

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

• 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.

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

• Another description of this psalm by Derek Kidner is apropos:

• God’s guest would have:

• “I Character: True;

• II His Words: Restrained;

• III His Allegiance: Clear-cut;

• IV His Dealings: Honourable” (Cloer, p. 34,

Psalm 49Psalm 49

• Higher Interests of the Soul

• 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).

• 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).

• 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.

• 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…

• …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…

• …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).

• The first verses are an obvious call for attention, “Hear this…Give ear…parable…dark saying….”

• Second, the problem is stated: “Why worry over the prosperity of the wicked?”

• 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.

• 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.

• 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.

• Another reference is found where the Lord will “guide me with thy counsel and afterward receive me to glory” (Psa. 73:24).

• 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. 16:11).

• Eternity and heaven are not absent from the Old Testament writers.

• 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.

• 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).

• 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)

• 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!

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

• “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.

• 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).

• 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.

• 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.

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

• 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.

• 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 one’s god, only the miseries of the grave await him.

• “Take heed, and keep yourselves from all covetousness: for a man’s life consisteth not in the abundance of the things which he possesseth” (Lk. 12:15).

• A person’s real self is not counted by what one has; rather, it is counted by God as to who that one is.

Psalm 127, 128Psalm 127, 128

• The Home Life of the Pilgrims

Psalm 127Psalm 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).

• 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.

• 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.

• Luther’s 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).

• 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 Clarke’s argument that this would refer to Jerusalem when the enemies of the Israelites mandated extra caution.

• 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. 2:19-20; 4:15-20).

• 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.

• 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. 3:5-15).

• 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.

• 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.

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

• 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 style…style of the times of the captivity.”

• 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.

• 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

Psalm 128Psalm 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).

• 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.

• 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…

• that you may walk becomingly toward them that are without, and may have need of nothing” (1 Thes. 4:11-12). 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. 3:10).

• 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.

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

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

• 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).

• 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 “children’s children.” His blessings will spread not only to his family, but also to his religious life:…

• …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.

• 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 God’s conditions.

ConclusionConclusion

• 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.”

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

• 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.

• Go to the Psalms to learn about mercy.

• Go to the Psalms to learn about forgiveness.

• Go to the Psalms to learn about devotion.

• 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.

• Go to the Psalms to learn about thankfulness.

• Go to the Psalms to learn around spirituality.

• Go to the Psalms to learn about God.

• As someone has said about “The Psalter,”

• “Read it on your knees.”