Book One of Psalms

The troublers and the troubles are "increased. Blessed when faith realizes that God is between ourselves and all our troubles. It matters not then if the enemy be multiplied to "ten thousands of people.

Psalms 1-41 (First Book)

The One who is our shield against the enemy becomes a resource for ourselves. As we avail ourselves of this great resource-as we cast our cares upon the Lord, He fills our hearts with His peace. The effect of prayer is not necessarily to change our circumstances, but to change ourselves. In place of being distressed and distracted we are kept in peace and sustained in the trial Phil. This is blessedly seen in the experiences of the psalmist. In the midst of his trials he cries to the Lord, has the consciousness of being heard, with the result, that, though the trials continue as before, he is kept in peace; he sleeps and is sustained; he awakes to the full consciousness of the trial but can face it without fear.

Confidence in the presence of enemies as the result of conscious integrity, and the experience of God's mercy. Confidence in God, in the presence of enemies, flowing from the consciousness of integrity, and the experience of God's mercy in former troubles. Conscious of a walk in separation from surrounding evil, the psalmist can appeal to God as One who knows the righteousness of his walk, and who is, at the same time, the source of his righteousness.

Moreover his confidence in God flows from the knowledge of God's mercy proved in former trials. Experience had taught the psalmist that seasons of pressure had been occasions of soul-enlargement. Thus the soul is encouraged to look for God's mercy in present trials. The expression "sons of men" indicates men of high degree, and alludes to the great ones of the earth who have rejected God's Anointed Ps. The King was Israel's distinctive glory. In rejecting the King, the sons of men had turned the glory of the godly remnant into shame.

As a result the nation was given over to vanity and a lie. Their own counsels and ways would prove but empty deceptions. The rejection of God's Anointed leads to the strong delusion under the man of sin 2 Thess. Further they are warned that in opposing the godly, they are setting themselves against those whom the Lord has set apart for Himself, and whose prayer the Lord would hear. Finally they are warned to "Tremble and sin not" JND.

Let them tremble before a righteous God and forsake their sins. Let the loneliness of the night watches be an occasion for self-judgment. And having repented of their evil let them offer sacrifices of righteousness, and put their trust in the Lord. Looking at the prevailing evil and the apparent prosperity of the wicked, many would be tempted to say, "Who will shew us any good? The favour of God brings gladness into the heart which far exceeds the enjoyment of temporal blessings.

In the enjoyment of this favour the soul can lie down in peace and security, untroubled by over-anxiety as to the evil of the world.

Psalm 1 NIV - BOOK I Psalms 1–41 - Blessed is the - Bible Gateway

The enemy, as in the last psalm, may number ten thousands, but "Jehovah, alone" can make the godly dwell in safety JND. Prophetically the psalm looks on to the circumstances described in Psalm 2-the future apostasy against God and Christ-and describes the experiences of the separate man of Psalm 1 cp. Practically the principles of the psalm hold good for the Christian in passing through a vain world where evil is in the ascendant in that which professes the Name of Christ on the earth.

When "evil men and seducers Confidence in God, based on the knowledge of His righteous government, and immutable character.

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An appeal to God, based on God's righteous government, and immutable character, to execute judgment upon the wicked, that the godly may enter upon their blessing. The psalmist thinks first of God, for his prayer is based on the fact that the righteous character of God makes it impossible for God to pass over sin, and the government of God demands that God should judge the wicked.

God's character is such that He cannot take pleasure in wickedness, or allow evil to exist in His presence: As for the godly man, the psalmist recognizes that he can only enter into God's house-the presence of God-on the ground of mercy. Nevertheless, in the presence of his enemies, he looks to God to lead him in righteousness, and that God's way may be made plain before his face The ungodly are marked by corruption before men and rebellion toward God.

Flattery is on their tongues; rebellion is in their hearts. The godly man looks to God to execute judgment upon them In the meantime the favour of the Lord is a shield for the godly. The psalm clearly indicates the distinct character of the earthly blessing of the godly Jew, in contrast to the heavenly blessings of the Christian. The Jew, having his portion on the earth, "looks for the removal of the violent and deceitful man, in order for his own comfort and rest. Not so the Christian. He leaves the violent man here and goes to heaven" JND. This accounts for the prayer for judgment upon enemies found in this psalm, and many others.

The Christian is to pray for his enemies. The psalm, therefore, does not present Christian experience, though the righteous character of God, and the principles of His government, set forth in the psalm ever remain true. The exercises of a godly soul who identifies himself with the chastisement that has come upon God's people; though, by humbling himself, he shows his moral separation from the nation.

While bowing under the rebukes and chastenings of the Lord, so justly incurred, he deprecates the Lord's displeasure and seeks His favour. The following verses give the soul's experiences in reaching the sunshine of God's favour. Therefore faith can ask, "O Lord, how long? To stand alone in the midst of an opposing nation, as Jeremiah in his day, causes the soul acute anguish.

He realizes that the Lord is not unmindful of his tears; has heard his supplications; and received his prayer. This, however, he foresees will involve the shame and defeat of his enemies. The exercises of this godly soul while prophetically setting forth the experience of the remnant in the midst of the guilty nation of the Jews in a day to come, has a bright expression in the remnant who submitted to the baptism of John the Baptist.

There, too, the Lord, by identifying Himself with the remnant, owned that the nation was under the rebuke and chastening of the Lord. Immediately the heavens are opened and the Father's voice expresses His infinite delight in the Lord. The repentant remnant, identified with Christ, enjoy this favour and escape the displeasure that rests upon the nation.

The principle of owning the chastisement of God's people, and casting ourselves upon the mercy of God, is right in any day of failure; and yet the experience of the psalm is clearly that of an earthly saint. The Christian looks for his blessing in resurrection, beyond death, in a heavenly scene. The psalmist looks for blessing on earth without going into death. The confidence of a godly man that commits the keeping of his soul to God, when suffering persecution for righteousness sake.

In result Jehovah would dwell in the midst of a praising people. God saves the upright in heart; God is a righteous judge; so far from being indifferent to evil, God is angry with the wicked every day. God gives space for repentance, but if the wicked "turn not," the sword of judgment is ready for its work in regard to the one who labours with iniquity, who conceives mischief, and utters that which is false. In the government of God the one that devises mischief will fall into the pit that he has dug for others.

In Psalm 6 there is the recognition of God's chastisement and, therefore, the appeal to the mercy of God. In this psalm it is suffering for well-doing, and hence the appeal is to the righteousness of God. Prophetically it sets forth the experience of the godly Jew under the persecution of Antichrist, who is distinctly in view in verses 14 to Christ is the only One who in perfection suffered for well doing-"Who did no sin, neither was guile found in his mouth: Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed Himself to him that judgeth righteously.

The Christian is called to suffer for well-doing, and thus have the sympathy of Christ even as the Jewish remnant will in a day to come. Thus the Christian can in like circumstances take up the confidence expressed in the psalm, without using the call for judgment upon his enemies 1 Peter 4: The psalmist, representing the godly remnant in Israel, anticipatively celebrates the universal dominion that God has counselled for the One that Israel rejected as their King.

The second psalm sets forth the rejection of God's anointed King and declares, that though rejected, He will lose none of His glories as the King. In God's time He will be established as King in Zion. Psalm 8, however, tells us that God has yet wider glories for His Anointed; and that the rejection of Christ as King, by Israel, becomes the occasion of disclosing to us these greater glories.

Not only will He be King in Zion but His dominion will extend to "all the earth"; yea, His glory will exceed the glories of earth; it will be set above the heavens. The praise commences with the despised remnant, figured by babes and sucklings. God takes up the praises of the weak and despised to still all opposition to Christ, whether coming from adversaries within the land, the enemy without, or from the malice of Satan-the-Avenger JND. His glory is unfolded by contrasting the Son of Man with mortal man.

Compared with the vast stellar universe lit. Compared, however, with Christ-the Son of Man-creation becomes very small, for He is set over all the works of God's hands, and all is put into subjection to Him. It will not be with the Son of Man as with others who may be exalted to a place of authority, and yet those under them continually in rebellion and in subjection. The Son of Man will not only have dominion over all, but all will be perfectly subject to Him. Compared, too, with the angels, the Son of Man has a glory that exceeds the angels.

It is true that for the suffering of death He was made a little lower than the angels but, in result, He is crowned with glory and honour far above angels. Thus when other names are forgotten His Name will be excellent in all the earth. A prophetic forecast of the effects of the coming of Christ to vindicate His rights, execute judgment upon the wicked, deliver His people and establish His reign in righteousness over the earth.

In the first eight psalms we have presented the principles of God's government Ps. The principles of God's government being established, we are permitted to see in Psalms 9 and 10 the circumstances in which the godly remnant will be found under the oppression of Antichrist and the godless nations, during the time immediately preceding the coming of Christ to reign. In the days of His humiliation His enemies "went backward and fell to the ground" in His presence; in the day of His coming glory they will not only stumble at His presence, but will stumble and perish.

All that follows in the psalm is the result of Christ's presence. The temporary progress and triumph of evil, whether at the Cross, or during the absence of Christ, or, in a supreme degree, during the last days, might give the impression that God is either indifferent to evil, or powerless to stay its course. The presence of Christ in glory, and the consequent destruction of His enemies, will make it apparent that God has not been indifferent to the way men have treated Christ and those who are His. The remnant not only express what is true for themselves, but what is true of Christ, when they say, "Thou hast maintained my right and my cause.

The word "wicked" in verse 5 and verse 16 is in the singular and refers to Antichrist, the enemy whose destruction will come to a perpetual end. His reign will be a rule of righteousness for the whole world. The oppressed will find a refuge in Christ. Those who trust in the Lord, and seek Him, will find they are not forsaken.

By their rebellion against Christ they have sealed their doom, and the God to whom they refused to be reconciled is made known through judgment. Antichrist the "wicked" of verse 16 and the nations that follow Antichrist the "wicked" of verse 17 are turned into Sheol together with all the nations those outside the sphere of Antichrist that forget God. The expression of confidence in God on the part of the Jewish remnant in the time of their greatest distress, under the reign of Antichrist.

Prophetically the psalm presents the position of the godly Jew in the land of Israel, in the midst of an apostate nation, under the rule of Antichrist at the close of the age. Moreover, God apparently hides His face as if alike indifferent to the prosperity of the wicked and the suffering of the godly. The word "wicked" throughout this passage is in the singular.

The use of the singular would show that the description given is characteristic of any wicked man, though doubtless it will have its full expression in one man-the Antichrist. Thus the passage is a description of the character of the Antichrist, without being a distinct prophecy of him personally. The wicked persecutes the poor man that fears God.

On the other hand he blesses the covetous man that the Lord abhors. God's judgments as to right and wrong are far above out of his sight. His victims are the godly-the innocent and the poor.

They appeal to God to show His hand-"lift up thine hand. For the wicked has said in his heart, "God will not require it. In spite of outward appearances faith knows that God has seen all the evil; God will require it with His hand; God is the Helper of the defenceless. In result the judgment of the wicked, summed up in Antichrist, will introduce the everlasting kingdom of the Lord-"The Lord is King for ever.

The resource of faith in a world that is out of course-the wicked prospering and the righteous oppressed. The opposition is not open but working "in darkness" JND. The upright in heart, and the foundations of their faith, are being secretly attacked. In the presence of these hidden dangers, what are the righteous to do?

The Lord is the resource of the righteous; His holy temple is on earth; His throne is in heaven. The temple speaks of His dwelling place, and, however desolate and desecrated it may be, faith still recognizes that God has a place on earth. His throne-speaking of His government-is still in heaven where no evil can enter. He still rules over all. The effort of man is to rid himself of the presence of God on the earth and to throw off His government from heaven.

In spite of these efforts the House of God and the Throne of God-the foundations of all blessing for men-remains vv. During the reign of Antichrist, however, the government of God is not in outward display. Evil abounds, the wicked triumph, and the godly are tried. Nevertheless faith knows that God hates the wicked and the violent, and that His favour is toward the upright.

This will be made manifest by the judgment that will shortly fall upon the wicked, however, for the moment, the Lord refrains from dealing with the evil, and uses the circumstances to try the righteous for their blessing and His glory. While the psalm looks on to the future trial of the godly under the reign of Antichrist, the principles apply to God's people at any time during the absence of Christ, when evil, like the leaven the woman hid in the meal, is working secretly undermining the foundations of the Christian faith.

Nevertheless the confidence of the believer is that the Holy Spirit is still on the throne in heaven. The known character of God assures the believer that God must, in due time, deal with the evil and bring His people into blessing, though for the time He uses the evil for their good.

The Lord, and His words, the resource of the righteous in a day when the faithful fail from among those who profess the name of God, and when lawlessness and wickedness prevail on every side. This psalm presents a contrast to Psalm There, the evil is working in secret: The two conditions may be found together. A work of evil may be secretly undermining all that is of God while, at the same time, there may be a public display of the lawlessness of man.

The soul is tried by the lack of "the godly"-those who fear God; and the "faithful"-those who can be relied on to maintain the truth among the people of God. They seek their own exaltation by flattering others, and boasting of themselves-speaking proud things. They express their self-will by refusing all authority: He is the oppressor of the godly.

Nevertheless the godly realize that the Lord will deal with the wicked and preserve the poor and needy. In contrast to the vain, flattering and boastful words of men, the godly have the pure words of the Lord in which there is no admixture of dross. Relying on these pure words the righteous are assured that they will be kept and preserved from this generation-those marked by the lawless spirit of the age-even though the wicked walk on every side in a day when godliness is at a discount and "vileness is exalted" JND.

The faith of the godly remnant in circumstances in which they are apparently forgotten by God. In the course of this group of psalms the distress of the godly soul deepens. In Psalm 11 he sees the "foundations" going: Hence the cry, "How long? Faith can ask, "How long wilt thou forget? The weary reasonings of the mind bring no relief.

The result of self-occupation, as ever, is to fill the heart with sorrow, and to give the enemy an occasion to triumph over the soul. Turning in upon self darkens the heart with sorrow; looking out to the Lord lightens the eyes. Occupied with himself he can only see his weakness and the power of the enemy in relation to himself.

Having turned to the Lord, he sees the enemy in relation to the Lord.

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Whereas the heart was filled with sorrow when occupied with its own reasonings v. This brings relief so that the soul passes from the distress caused by occupation with circumstances to rejoicing in view of the Lord's salvation. The joy of his heart finds an outlet in the praise of his lips. The soul breaks forth in a song to the Lord, because the Lord hath dealt bountifully with him. Occupied with the enemy's works he was plunged into deepest distress.

Occupied with the Lord's bountiful dealings he breaks forth into song. The resource of the godly when the evil of the world, in the last days, rises to a climax in the sight of God who is about to execute judgment. The foundations are undermined in Psalm 11; the faithful fail from among men in Psalm 12; God apparently forgets, and is as One hidden in Psalm In a few brief words this psalm brings before us the awful condition of the world during the reign of Antichrist when outwardly all moral foundations are gone; when the faithful cease; when God is hidden; when utter apostasy prevails, and sin lifts itself up against God.

In his heart he says, "No God"; and his corrupt and abominable life manifests the thought of his heart. It is not simply that all is under the eye of God, which is ever true, but this is the look that precedes judgment. The Lord came down to see before the judgment at Babel. Again He looked towards Sodom before its destruction Gen. God sees that the wickedness of man is such that there is no other way to vindicate His majesty save by judgment.

None are left among the children of men that seek God. All are gone aside; all became filthy. He asks, "Have all the workers of iniquity no knowledge? The way men treat the people of God answers the question. They ill-treat God's people in utter indifference to God, just as they eat bread without reference to God.

Moreover man pursues his way in utter independence of God-they "call not upon the Lord. Then men will begin to fear, and the godly will realize that the Lord is their refuge. The character of the preserved remnant of the Jews, who will share in the blessings of Jehovah's dwelling, and Jehovah's government-the "tabernacle" and the "hill"-when the Lord shall reign from Zion.

The psalm answers this question by presenting the moral features of the godly. He is marked by upright walk, righteous acts, and pure speech. He does not slander with his tongue; he does no evil to his companion; he refuses to "take up" a reproach against his neighbour. A depraved person, whatever his position or natural abilities, is condemned. Fourthly, his attitude towards the godly. Those that fear the Lord he honours, whatever their social position. Fifthly, his attitude towards the world. In his business relations he will not go back on his word, and refuses usury and corruption.

The one that bears this character will never be moved. He will, according to the first verse, "abide" in God's tabernacle, and "dwell" in God's holy hill. Christ identifying Himself with the godly in Israel, expressing the life of faith before God. Psalm 16 is a prophetic description of the Lord Jesus in His lowly path through this world. He is viewed not in His divine equality with God, though ever true, but in the place of perfect dependence as the servant of Jehovah. It presents the inward life of faith before God, rather than the outer life seen before men.

It is a life that has God for its object, so that it is a life lived to God, as well as before God. He can say to Jehovah, "Thou art my Lord. He became a Servant to serve others in love. He would not hear of any god but Jehovah. In perfect faithfulness to Jehovah, He refused all that can be called "another god. The Lord was His portion; and while passing on to the earthly inheritance that God had purposed for Him, He tasted, in the cup, the joy of the inheritance by the way.

Frequently bought together

In the sense of the favour of the Lord, He could say, "The lines are fallen unto me in pleasant places. Instructed by the counsel of Jehovah, His own inmost thoughts gave Him light and instruction. Christ identifying Himself with the godly in Israel, in the maintenance of righteousness in the midst of evil. Psalm 16 presents Christ as treading the path of life before God. Psalm 17 presents Christ as treading the path of righteousness in the presence of the temptations of the devil, and the deadly hostility of men.

Psalm 16 is the inner life before God; here it is more the outer life before men. Only Christ trod this life in perfection, though others are associated with Him see verse 7, "them," and verse 11, "us". Only Christ could take such ground in an absolute way. His words came from unfeigned lips.

Everything in Him was equal, or right, under the searching eye of God. His heart was proved, only to make manifest that His secret thoughts never went beyond His words. He did not say one thing and think another JND. Christ walked in dependence upon God, and His Word, and thus was kept from the works of men, and the paths of the destroyer. The devil would have given Him all the kingdoms of this world if he could have moved the Lord from the path of dependence.

Christ refused the portion in this life v. They are deadly enemies that would fain destroy Him Luke 4: Having refused the works of man and the temptations of the devil, and taken the path of dependence, Christ can look with confidence to God to intervene on behalf of Himself and the godly remnant associated with Him. The perfect integrity of His way gives perfect confidence in God, and the sense of His preciousness to God, so that He can say, "Keep me as the apple of the eye, hide me under the shadow of thy wings. They are marked by selfish luxury that makes them indifferent to the sorrows of others, and pride that exalts themselves.

They watch the righteous One and those associated with Him in order to cast them down, and secretly plot their destruction Mark 3: The wicked are but the sword of God for the accomplishment of His government. It is easy then for the sword to be turned aside from the godly and used for the destruction of the wicked. Men are described as of this world, or "age," a word that signifies the transitory character of this world as belonging merely to time, and therefore passing away with the lust of the world. Their portion is in this life and in the natural things given by God. As for Christ, He not only had no portion here, but He refused to accept one either from the destroyer Luke 4: He could say in the language of Psalm I shall be satisfied, when I awake, with thy likeness.

Christ identifying Himself with the sufferings of Israel, and the ground of all God's dealings with Israel, whether in past deliverances from Egypt or in the last great deliverance that will introduce the millennial reign of Christ. In this psalm the circumstances in David's life-his sufferings and his victories-are used to present Christ and the deliverances wrought for Israel through His sufferings and victories.

From the midst of His distress He calls upon God and is heard. This introduces the great theme of the psalm. All deliverance for Israel turns upon Christ having entered into their sorrows, and in this place calling upon the Lord. Deliverance for others depends upon a perfect One having taken up their cause, and calling upon God. His deliverance, and the deliverance of those identified with Him, is in answer to His call.

The psalm does not present the atoning sufferings of Christ, but His sufferings from the hands of men even to death. These are sufferings that the people of God have to meet, and into these sufferings Christ enters in perfection and voices in perfection the cry of God's people and is heard.

It is true that the atoning sufferings of Christ are absolutely necessary for the blessing of men. Nevertheless, in the ways of God in government on earth, He delivers and blesses with earthly deliverance on the ground of His delight in the godly. We see this principle illustrated in the history of Sodom. Abraham asks God to spare Sodom from temporal destruction if ten righteous men could be found in the city; and God was prepared to do so. The judgment upon Pharaoh and his host is described with the use of magnificent figures drawn from the convulsions of nature-earthquakes, fire, wind, thick clouds, hail and lightning.

Hence the spirit of God passes from Israel's deliverance at the Red Sea to Christ passing through death when surrounded by the floods of ungodly men. God sent from above, and Christ can say, "he took me;" "he drew me out of many waters;" "he delivered me from my strong enemy;" and "the Lord was my stay. It is in answer to His perfect obedience to the law. Thus there passes before us the path of perfect obedience that He trod upon earth.

The answer will be seen in His exaltation and triumph in His millennial reign. Thus Christ can say, "The Lord rewarded me according to my righteousness: He only could say absolutely, "I have kept the ways of the Lord"; "I did not put away his statutes from me"; "I was also upright before him. In the government of God we reap what we sow. We find mercy if we show mercy; and will be righteously rewarded if we act righteously. This shows that the blessings of the psalm are not the answer to atonement, but the reward of piety. Moreover, the godly will be enlightened, and enabled to overcome every obstacle.

It is evident that the Lord could not speak of "mine iniquity" as referring to indwelling sin. It has been suggested that the Lord could use such language in reference to His special temptations that lay before Him in the path He had to tread JND.

Psalm 8 is an exception in Book 1, as it does not pertain specifically to David. Although God created the entire universe Ps. This is a high calling. Chief among these are caring for the creatures of the earth Ps. If we gain authority in work, it is tempting to regard our position as a reward for our hard work or intelligence and to exploit our authority for personal gain.

But Psalm 8 reminds us that authority comes not as a reward, but as an obligation. It is right that we should be accountable to superiors, boards of directors, trustees, voters or whatever earthly forms of governance we serve under, but that alone is not sufficient. We must also be accountable to God. Political leaders, for example have a duty to pay attention to the best environmental and economic science available when considering energy policy, whether or not it accords with current political winds. Similarly, business leaders are called to anticipate and prevent possible harm to children —whether physical, mental, cultural, or spiritual—from their products and services.

This applies not only to toys, movies, television, and food, but also to retailing, transportation, telecommunications, and financial services, among others. The Psalter says a good deal about workplace ethics. Who may dwell on your holy hill? Those who do these things shall never be moved. Loans that put distressed borrowers into greater debt would be an example, as would credit cards that intentionally entrap unsavvy cardholders with unexpected fees and interest rate escalations.

Good business ethics—and its counterparts in other fields of work—requires that customers genuinely benefit from the goods and services offered to them. They will receive blessing from the Lord, and vindication from the God of their salvation. As in the modern world, so also in the ancient world, it was difficult to be involved in business without sometimes getting ensnared in lawsuits. The passage moves us to testify honestly and not pervert justice by fraud. When others are unscrupulous, our honesty might cost in lost promotions, business transactions, elections, grades and publications.

Ethics also comes to the fore in Psalm Keep your tongue from evil, and your lips from speaking deceit. In extreme cases, this could lead to your death at their hands, but even if not, life surrounded by enemies is not enjoyable. If life is your chief desire, trustworthy friends are far more profitable than ill-gotten gain. It is possible that a life of integrity will be costly in worldly terms. In a corrupt country, a business person who does not give bribes or a civil servant who does not take them could be unable to make a steady income.

Psalm 20 teaches us to trust God rather than human power, such as military might. Financial assets, no less than military assets, can be the basis for a false faith in human power. For that matter, we should recall that in the ancient world only the upper class soldiers would have horses and chariots. The ordinary soldiers would be drawn from the peasants and be on foot. It is a disturbing reality that even modest wealth and power often draw us away from God. Try it free for 30 days! Job 42 Psalm 2. Enrich your faith and grow in spiritual maturity with the incredible Bible study and devotional books listed below.

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