Bible Survey - Psalms
Vern Peterman · May 25, 2014
Bible Survey, No. 21
Holly Hills Bible Church
https://www.hollyhillsbiblechurch.org/teaching/messages/4926428435513

Transcribed from the recording by SermonAudio, so expect the occasional misheard word.

Does anybody have a favorite psalm? What's that? Randy? What's that? Psalm 150. And what about it is a favorite? Worship with drums. Okay. Percussion kind of guy. Okay. Alright. Anything else? Anybody else have any favorite psalms? Do you like Psalm 23? The Lord is my shepherd? Psalm 100? Can you tell us about Psalm 100? Well, it essentially reminds us that God is our shepherd and keeper. And I like the singing part.

You know, it depends so much on your circumstance. Psalm 37 is a very special one to me, but it's because of the context in which I I studied it. That was my first chapel service out of the jail. I picked out to trust and delight and commit and rest. Those key words. Those are pivotal words. The truth is you start going through them and oh this is a good one.

There's actually a lot to discover. in the Psalms. Let's go ahead and take a look through the handout here and we'll touch on some other points too. The book of Psalms is the largest and perhaps most widely used book in the Bible. And it explores a full range of human experiences in a very personal and practical way.

Written over a lengthy period of Israel's history, about a thousand years. And just ponder that. Let's say I told you, hey, let's start writing a book that won't be finished until the year 3100. And of course, we'll be long gone. That is a long period of time to collect. series of Psalms. But anyway, so a very long period of time. A tremendous breadth of subject matter in the Psalms includes topics such as jubilation, war, peace, worship, judgment, messianic prophecy, praise, and lament.

The Psalms were set to the accompaniment of stringed instruments, and you see a picture there of a kathara, and guess where we got our word guitar? Cathara. The Greeks were famous for making musical instruments and even like in the book of Daniel, it talked about the Babylonians buying musical instruments of different kinds from the Greeks. Starting from the Greek mythical period, the Greeks were great traders all over the Mediterranean and extending beyond. So you have this picture of a Kathara.

They had different numbers of strings. Josephus said the ones used in the temple had 10 strings, similar to the one you see there. The Book of Psalms was gradually collected and came to be known as the Sefer Tehillim, the Book of Praises, because almost every psalm contained some note of praise to God, even the ones that lament. will oftentimes turn to praise, still praising the Lord for things even in the middle of lament. The Greek Old Testament uses the Greek term psalmoi as the title for this book, which is where we get our term psalm.

It means poems sung to the accompaniment of musical instruments. So there are those people within Christendom, particularly some of the Church of Christ, who believe that you're not supposed to have musical instruments accompanying your singing in church. And it's kind of funny because Psalms, hymns, and spiritual songs. That's what was written by the Apostle Paul, right? And the Psalms is psalmos. It means stringed instrument. So it doesn't quite fit.

Anyway, now no other book of the Bible has as many different authors as does Psalms. 73 Psalms, so almost half, are attributed to David in the superscriptions. There's the things written before or after the psalm, but Psalm 2 and Psalm 95 are ascribed to David in the New Testament, so that makes not 73 but 75, so that's exactly half written by David then. In addition to the 75 by David, 12 are ascribed to Asaph, a priest who headed up the service of music.

And you've seen pictures of the temple in Jerusalem. And what they would do at intervals is gather together the Levites. They gathered together the Levites and they would have these instruments like you see here, an orchestra of them. And so they would at intervals throughout the day have choral groups and these groups of of Kithara players, and they would sing through the Psalms at intervals throughout the day. So if you went to the temple, it wasn't just, you know, we're going there for sacrifices. There would also be this musical performance several times throughout the day, and it would be done by Levites, who that's their assigned task. And Asaph was one of those who headed up this group here.

So now, 10 were by the sons of Korah, a guild of singers and composers, and other psalms are ascribed to Solomon, just one, Moses, just one, Psalm 90, and Haman, the Ezraite, and Ethan, the Ezraite. 50 of the Psalms are anonymous, although some of these are traditionally ascribed to Ezra. That is, they're not written in the notes, but the Jews have a tradition outside of that, that Ezra wrote a number of them. The Psalms were originally individual poems.

With the passing of time, these were collected to form smaller books. And the book of Psalms in its present form comprises five of these smaller books. So you've got five books of Psalms. And let's have you flip over to the other side here. And so those five are outlined in that chart that you see.

So here's probably the oldest psalm is Psalm 90. But it's not the first psalm because it's put in a later collection. They do actually make some sense and have them grouped. Psalm 90 written by Moses was after they'd gone through the sea and the Lord spared the Israelites and took out the Egyptians.

And the pattern that you see in that chart is a pattern of who's the chief author, And essentially you see David in the first, and the second, and the last, is where he's prominently the contributor. And again, 75 appears to be the number that are attributed to him. The size of those books is not identical either. Do you notice that? The first one is large, and the last one is large, and the middle three, less so. Additionally, you've got the basic content, songs of worship, hymns of national interest. One way it's been said is that the Psalms is Israel's national hymn book. Israel's national hymn book. And then anthems of praise in the last two. So it isn't just a random order in there, there's actually some pattern to it.

Then the topical likeness to the Pentateuch, that is the Torah, the first five books of the Bible, the books of Moses. Genesis, man and creation, corresponds to that first one. Deliverance, redemption, which is Exodus. And then Leviticus, worship and sanctuary. And then Numbers, wilderness and wandering, And then Deuteronomy, scripture and praise.

So the pattern of the books has some correspondence to the first five books of the Bible. Isn't that interesting in terms of the themes? Each of them has a closing doxology. What's doxology mean? Yeah, it's essentially a praise at the end of each one. So each one has a doxology and it gives you the reference there.

The compiler, not just the author, but the compiler of these, David for the first book, Hezekiah or Josiah likely for the next two, and then Ezra or Nehemiah for the last two. And then the possible dates of compilation. This isn't the dates of authoring, but possible dates of compilation with those is given for each. So basically it starts off with David and then ends with the period of Ezra and Nehemiah like Randy covered a few weeks back here. A span of authorship about a thousand years. Approximately a thousand years to pull the thing together. Just rather astounding. Okay, let's turn back over to the first page here.

The earliest individual psalm was probably that of Moses, Psalm 90. The latest is probably Psalm 137. You said Psalm 37 was one that you particularly took note of. Could not have been written before the 6th century, though many of the psalms were written and collected during the Davidic era, during the era of King David. or shortly thereafter, the final compilation of Psalms is probably not complete until the latter half of the 5th century, about the time of Ezra and Nehemiah. Yeah, because that refers to the Babylonian captivity. Yes, yes. So it's pretty evident, in some cases, it's pretty evident what the Psalm is referring to, and it's some historical point.

In other words, we can actually pin it down. Others are a little bit more vague. and a little tougher to pin down. But a number of them actually match up with specific events. And especially if you look at the life of David, we've got a pretty good record of what happened in the life of David. In many cases, we can connect it up with exactly what was going on in the life of David.

So there's, for many of the Psalms, a very sound and good historical connection. The Psalter, another thing that it's called, is really five books in one. Each book ends with a doxology. A number of different classification systems for psalm types have been developed, systems often based on the content or life situation of the individual psalms. It's common to speak of psalms of lament, thanksgiving psalms, enthronement psalms, pilgrimage psalms, royal psalms, wisdom psalms, and imprecatory psalms. What's an imprecatory psalm? Yes, God, I beg for your judgment here upon this or that. Yes, yeah, okay. So when we use a word like that, I like to make sure we define it. The poetry of the Psalms is unsurpassed. Now, here's the amazing thing. If I sing a song to you, or if I say a poem, our ears have been trained to look for it to rhyme, right? So, if I say something and it doesn't rhyme, you're kind of going, hmm.

Because that's actually from a Greek tradition, where we look for rhyming Among the Jews, they didn't care if the sounds rhymed or not. What they wanted to rhyme was the meaning. So things would oftentimes be said twice with a restatement so that the meaning was essentially the same. And we'll take a look at an example of that if we have time. So to our ears, we're looking for rhyming sounds. The Jews look for rhyming meanings.

To them, that was most important. So it's a whole different way of thinking, and in terms of aesthetics to the ear, it's a very different way of composing things. Because you're not looking for rhyming sounds, you're looking for meaning. Why is that a particularly good thing for the Bible?

That they weren't going around rhyming sounds? Stan? A lot of times when you try to rhyme, can reduce the meaning? Okay, that's one. You reduce the rhyming sounds you mean, right? Good, that's one good reason. Why else is this good that the Jews didn't have a rhyming sounds pattern? What happens when you translate it? All of a sudden, all the rhyming sounds go away. But when you translate the Psalms, and the meanings are supposed to rhyme, when you translate it, it's still rhymes meanings. It still fits. So this is amazing that the Lord had the Jews take that pattern and then that was able to be translated into all kinds of other language and still have the meanings rhyme. This to me is an evidence of God's inspiration of Scripture.

I think also, when you try to rhyme, and you have this iambic grammar and all these other criteria that they have in poetry, you get it so that you focus on the details or the rhyming, not necessarily on the thought. Ah, okay. Yeah, in other words, when we write a song, What we do is we have to make it rhyme and then sometimes we have to either change the order or maybe even pick a word a little different from what we might prefer. Yes, oh yeah, and then sing and king and all the different things that rhyme. And there's a tendency to have things, you know, we select a different word maybe than we would prefer just in order to make it rhyme or change the order. Switch the order around so that we can get the rhyme in there.

So everything gets pressed to fulfill the rhyming sound, and then it doesn't carry over into another language. Because the Jews had this pattern of rhyming meanings, and to them that was fine, once I've rhymed the meaning, then that can be translated into any language and the pattern still holds, because you've rhymed the meaning, not the sound. Pat?

Shila is pause and think calmly of this. Meditate on it. Meditate on it. Which again focuses on meaning. What does this mean? It was key to the Psalms. What does this mean? It's key to the Psalms. The bottom line of page one says, four of the most important types of Hebrew parallelism are, and then we flip over to the next page, one, synonymous parallelism, which is the one where we're rhyming meanings.

You would have something, let's take out your Bible, let's turn to Psalm 6. And by the way, Psalms is most easily found by shooting for about the middle. of the Bible. Unless you've got a big concordance. Yes, if you've got a big concordance at the end or some other notes, then that's all out the window. But Psalms is about in the middle unless you have a bunch of references at the back.

And let's turn to Psalm 6, so that's right up at the front. And we'll see an example of this kind of rhyming. O Lord, do not rebuke me in your anger, nor chasten me in your hot displeasure. Okay, rebuke and chasten, right? And then anger and hot displeasure. Those things rhyme. Let's take a look at the next one. Have mercy on me, O Lord, for I am weak. O Lord, heal me, for my bones are troubled. My soul also is greatly troubled. But you, O Lord, how long? Return, O Lord, deliver me. O save me for your mercy's sake. And in death there is no remembrance of you. In the grave, who will give you thanks? You see the rhyming in there? In death, there is no remembrance of you. In the grave, who will give you thanks?

So, rhyming there, I am weary with my groaning. All night I make my bed swim. Now what's that talking about? How many of you have beds that swim? What does he mean by making my bed swim? What figure of speech is that intending to convey? I'm soaking my pillow with tears. I'm just crying my eyeballs out, right? And that's another figure of speech. But just crying like crazy. So that's what he means by make my bed swim. I drench my couch with my tears. So I am weary with my groaning. All night I make my bed swim. I drench my couch with my tears.

All these are rhyming meanings. And then we go to the next one. My eye wastes away because of grief. So that again rhymes around the idea I am sobbing my heart out. It grows old because of all my enemies. Depart from me, all you workers of iniquity, for the Lord has heard the voice of my weeping. The Lord has heard my supplication. There's again a rhyming idea. The Lord will receive my prayer. Another rhyming idea, right? Let all my enemies be ashamed and greatly troubled. Let them turn back and be ashamed suddenly.

So this, Psalm 6, is a good pattern of repeating sometimes three or four times a similar or same idea. You see that? One of the other patterns that you will see is to alternate using very similar terms and they'll alternate between soul and spirit. So that's an example of how meanings would be rhymed and You'll find examples of that kind of Hebrew poetry pattern. And I found them in 1st and 2nd Corinthians. And another place is the last two verses of Ephesians chapter 2. It's the similar Hebrew poetry pattern.

A restatement, sometimes with the exact same words, sometimes with different words. But a restatement of the same idea. OK, so let's take a look. There's some others. An antithetic parallelism, where the thought of the second line is contrasted with the first. And then the contrast follows, right?

And he gives examples, Psalm 1.6 and 90 verse 6. Synthetic parallelism, that is the second line, is a further development of the thought begun in the first. So you'll have a statement and then a further development of that statement. And then the last one, an emblematic parallelism, where the second line illustrates the thought of the first line, often by a simile.

What's the difference between a simile and a metaphor? With a simile... Yeah, Stan? Doesn't one have to do with like and the other one have to do with as? Well, it's like or as is a simile, and a metaphor is a direct statement. Let me give you an example. Let's say that you knew how much I used to eat in high school, and someone might say, Vern eats like an elephant. Now that would be a simile. If someone said Vern is just an elephant, that's a metaphor.

See the difference? And so you'll find frequently in Hebrew, you actually find both, but often the simile. like or as. The Apostle John used like or as, that simile pattern in Revelation, and boy he was very Jewish, he used that pattern about a hundred times. He had hair like wool. Jesus, as he appeared to John, had hair like wool. He had eyes like fire, like the sun. So that like or as.

So those are the four kinds of Hebrew poetry patterns. What we saw mostly in Psalm 6 that we just looked at is the first one, synonymous parallelism. OK, nine psalms are alphabetical acrostics. Really interesting. What they would do, and this would be a way of teaching children is you'd have the Psalms, and the first one, because the Hebrew alphabet, Alpha, Beta, Gamma, Delta, excuse me, I'm going to get the Greek, Aleph, Beth, Gemel, Daleth, yeah, Aleph, Beth, Gemel, Daleth, which is somewhat corresponding. So what they would do is go through the alphabet, and the whole Psalm, for nine of these, goes through the Hebrew alphabet, And so they'd use that, and it would be good for, one, for children to learn. Here's how I practice my alphabet, right, by doing it that way. So they'd use the scripture to help teach the alphabet. And how do we help kids learn the alphabet? Yeah? Music, right? So we have them sing an alphabet song, right?

And so this is a similar idea. And you actually have nine psalms that follow that pattern. In the Acrostic Psalms, each successive line or group of lines begins with successive letters of the Hebrew alphabet. A classic example of an Acrostic Psalm is Psalm 119, in which each of the eight verses in a given stanza begins with the same letter. Now, there's one other thing for us to take a look at here, and where does Christ show up in the Psalms? Well, several different ways.

One is the angel of the Lord, which we've seen before, is the pre-incarnate Son of God. Where did the angel of the Lord show up in Genesis and Exodus? Can you think of some examples? Yes. With Abraham, the angel of the Lord showed up. And actually, the angel of the Lord showed up with Hagar, right? And when people in those contexts would talk about having seen the angel of the Lord, they would synonymously talk about having seen God. Gideon was another one, and so was Moses in the burning bush. Yes? It's interesting when you talk about Genesis, he shows up as a different name. Yeah. Because with Hagar I think it was Elroy, right? Yes. With Abraham it was probably Adonai. Yeah, there's a different name for God, and you're correct.

In here, the angel of the Lord shows up in Psalm 34, 7, 35, 5, and 6. So there's one, and that's the pre-incarnate Son of God, that is, this is the Son of God, who will become Christ once born, Jesus Christ once born, shows up as the angel of the Lord, up until that point. Once he is born of Mary, the angel of the Lord term never shows up again. Never shows up again. Okay, so that's one. The Son of God is represented in the Psalms in both his first coming and his second coming.

Psalm 22 is what? The Psalm 22 has prophecies about Christ's crucifixion given a thousand years before Christ was born. So Psalm 22 has details about Christ's crucifixion a thousand years before He was born. Psalm 2 is one about His second coming. Let's open up to Psalm 2. Let me get your Bible out again. Easy start is in the middle if your Bible doesn't have too many references put in the back.

Okay, in Psalm 2, why do the nations rage? And by the way, nations, the word for nations there is the same word elsewise translated Gentiles. Why do the Gentiles rage? So in the Old Testament especially, the nation is Israel. The nations are the Gentiles. So why do the nations rage and the people plot a vain thing?

The kings of the earth, and by the way, the kings of the earth is a phrase that gets carried out from the early part of the Old Testament all the way to Revelation. even into the new heavens and new earth. That phrase, the kings of the earth, and it means the leaders of the Gentile nations in every place. So the leaders of the Gentile nations plot a vain thing. So while the nations rage and the people plot a vain thing, the kings of the earth, the Gentiles again, set themselves and the rulers take counsel together. against the Lord and against His anointed.

Now, what does the name Christ mean? It means Messiah, and ultimately Messiah and Christ both mean anointed. That's here. So everybody is opposed to Christ. So is Christ worried about this? Not so much. Against the Lord, And this is Yahweh, and against the Messiah, the Christ, the Anointed One. Christ is saying, let us break their bonds in pieces and cast away their cords from us.

He who sits in the heavens shall laugh. Why? Do you think it's funny? Why is he going to laugh? Scornful laugh. Yeah, Stan? You must be kidding, right? You must be kidding. If somebody comes in here and starts threatening us, I'm going to do you guys in and start throwing marshmallows at us, right? Are we going to get worried? Probably not. Not about marshmallows. It's ridiculous. It's not going to do anything to us. So what we see here, He who sits in the heavens shall laugh the Lord, again Yahweh, and Yahweh shall hold them in derision. Then he shall speak to them in his wrath and distress them in his deep displeasure.

Yet I have set my king on my holy hill of Zion. Who's my king? Jesus. In a second, I have set my king on my holy hill of Zion and that is that is predicted in Acts chapter 1 and Zechariah 14 when you'll come back to the Mount of Olives and carry out judgment in Jerusalem.

Zion is one of the Hittiners. Moriah is the one the temple's on. Zion is just to the southwest. Zion was where Jesus held the Last Supper. They call it mountains. Of course, Colorado, we've got a whole different idea of what a mountain is. But it's a rise, a hill, is Moriah, is where the temple mount is on. And then to the southwest of that, just slightly, is the next rise, and that's Zion. So, and you ever hear of Zionism? You know, the idea that somehow the Jews have this as their destiny?

That's what that's about. I will declare the decree the Lord has said to me, you are my son, today I have begotten you. Referring to Christ. Ask of me and I'll give you the nations for your inheritance. The Gentiles, the Gentile nations for your inheritance. And that matches Christ's title of King of Kings and Lord of Lords. That's a Gentile term, by the way, King of Kings and Lord of Lords. You shall break them with a rod of iron, you shall dash them in pieces like a potter's vessel. When Christ comes back, how will His judgments be carried out?

Is He going to say, Hey Randy, you over there on the right, on the white horse over there, take care of those guys over there. Is that how He's going to do it? We're going to come back with them. Is he going to have assignments? Is he going to say, Courtney, take those people over on the left? Is that what he's going to do? What's going to happen?

He's going to speak. And that's why the image throughout Revelation, and it ends when Christ comes again, the image throughout Revelation, again, it's the Hebrew focus on the meaning, is a five-foot-long barbarian battle sword coming out of Christ's mouth. What does that mean?

He will speak and carry out judgment. All he has to do is talk. He won't be making assignments to Al and to Claire and, you know, different people. You lead this group and you lead that one. We will be with him when he returns. But all he will have to do is speak, and judgment will be carried out. That's interesting, because in creation and other places, the word of the Lord, God spoke and it was, it came into existence. And judgment will come that way at Christ's second coming. He will speak, and judgment will be carried out instantly. Yes.

And this was written before the New Testament. Peter, you would think that, and I will make the nation your inheritance, might have been a clue to Peter that there was going to be some significance for the Gentiles relative to Christ, right? And he had such a hard problem with accepting the fact that Jesus had some kind of relationship with the Gentiles. It's pretty clear here that he's going to have a close relationship with the Gentiles.

Yeah, let's look at verse 10 now. Therefore be wise, O kings. Okay, multiple kings, what does that mean? Gentiles, right? Multiple kings, Gentiles. Be instructed, you judges of the earth. Be wise, O kings. Be instructed, O judges of the earth. Here's rhyming Concepts there rhyming ideas serve the Lord with fear and rejoice with trembling Kiss the son lest he be angry and you perish in the way when his wrath is kindled But a little blessed are those who put their trust in him So this is this is a psalm psalm 2 all about the second coming all about the second coming now One more, let's turn. Yes.

Is King of Kings and Lord of Lords the same thing? King of Kings and Lord of Lords is a restatement of the idea, but the King of Kings title is written, Randy talked about the Persians and their rule, and we have inscriptions on rock and inscriptions even on some of the silver bowls and things that were used at the dinner table, where here's Artaxerxes with a silver bowl and the perimeter of it says he's the king of kings. So this title is long-standing and to be the king of kings meant that you were a king over other kings, multiple other nations. Yes, you're ahead of all these other kings.

So that title is one that the earliest evidence that I'm aware of, but there's multiple evidences of it, is from the Persians. But it got carried down, and that's what we see in Revelation. Yeah? Doesn't King normally refer to ruler and lord as master? Yes.

In other words, while we might make a distinction, kings and lords and masters and all those terms frequently, even in the Psalms, get used as equivalents. Let's turn to Psalm 1. And because here's another thing, a principle of comparison and contrast. How do we take the Psalms and look at them from our standpoint?

We're not under law. We're under grace. We are not looking at the land that was promised as our inheritance, right? So we're under an entirely different set of principles. Here's Psalm 1. Blessed is the man who walks not in the counsel of the ungodly, nor stands in the path of sinners, nor sits in the seat of the scornful. But his delight is in the law of the Lord, and in his law he meditates day and night. Now, does the word blessed mean the same thing here as it does for us in the church? How are the Jews blessed?

In the here and now, in the land. They were blessed in the here and now, and they were blessed on earth, in the land, and what did that blessing look like? Family and goods. Yeah, in other words, everything's going good for you. Your flocks are good, your crops are good, your family is good, everybody's healthy. Things are going well here on planet earth. That's how the Jew looked at blessed. Okay? How are we blessed? The heavenly place is incredible. We are blessed with every spiritual blessing here?

No, in the heavenlies. And where? In Christ. The Jews were baptized into Moses, 1 Corinthians 10, 2. We're baptized into Christ. So, is there a comparison? Yep, we're both baptized. We're both blessed. Is there a contrast? Yes, there is. They were baptized into Moses, we're baptized into Christ. Our blessings are spiritual and heavenly, and in the heavenly places in Christ. So there's a distinction. So when we see the word blessed, it's the same word, comes across the same, but it means something different.

So as we look at that, he walks not on the counsel of the ungodly, nor stands in the path of sinners, nor sits in the seat of the scornful. His delight is in the law of the Lord and in His law he meditates day and night. He doesn't sin so he doesn't get the curses of Deuteronomy 28 verse 15 to the end of the chapter. He gets the blessings of Deuteronomy 28 verse 14 verses and he gets them in the land. Could you say that the Jews were looking for blessings because of God's mercy and we look for blessings because of His grace? Yeah, that would be another good way to put it. Well, it is a valid comparison. Let's take a look at verse 3.

He shall be like a tree planted by rivers of water, that brings forth its fruit in its season, whose leaf also does not wither, and whatever he does shall prosper. Whatever he does shall prosper here on this planet earth, right? Now, one of the things I have to point out is it was against the Mosaic law for you to cut down a fruit-bearing tree. So when you see this, he shall be like a tree planted by rivers of water that brings forth its fruit in its season.

He will not be cut down. See that? So they're making an analogy. And using the law, and even on that we saw before, on the law he meditates day and night. So there's a simile, right? Yeah, he shall be like, there's a simile. If it said he shall be a tree, that would be a metaphor. But like, there's the simile.

And so you go, now in contrast, the ungodly are not so, verse 4, they are like the chaff which the wind drives away, therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous, for the Lord knows the way of the righteous.

So what you see here is this is all based on law and judgment according to law. And blessing and curse based on the law. We're not blessed or cursed based on law, are we? So what we can do is we can compare. We can say, are they blessed? Yes. Are we blessed? Yes. Do they mean the same thing? No. We can contrast. So that's how you look at the Psalms, is you compare and contrast. Compare and contrast.

And that interpretive principle you can use throughout the whole Old Testament and you can use it in the Gospels where really Jesus' ministry was not to the church except towards the very end of each of the Gospels, but the ministry was towards Israel, focused upon Israel. So it's a huge interpretive principle and here it shows up just from the very first Psalm to be valuable because we understand blessed means something different to them than it does to us. Different to them than it does to us.

Okay, now let's take a look at one more, Psalm 110. Psalm 110 is the psalm, in fact it's not just the psalm, but it's the most quoted Old Testament passage in the New Testament, in all the New Testament. We have seen it in our study of Hebrews, Psalm 110. Yeah. Psalm 110.

The Lord said to my Lord. What does that mean? That's what Jesus asked the Pharisees. Yes. The Lord said to my Lord. What does that mean? Wait a minute. Do the Jews believe in one God? Yes. Yes, they most certainly do. What's this psalm talking about? The Father says to the Son is what this is talking about.

Sit at my right hand till I make your enemies your footstool." Here again was a Persian, Babylonian pattern. Making someone your footstool is to make them subject to you. The Lord shall send the rod of your strength out of Zion. Here's reference to the thing that you had a question about here.

Rule in the midst of your enemies. Your people shall be volunteers in the day of your power. In the beauty of holiness from the womb of the morning, you have the due of your youth. The Lord has sworn and will not relent. You are a priest forever according to the order of Melchizedek." That's what we've seen in the book of Hebrews, haven't we? The Lord is at your right hand.

He shall execute kings in the day of his wrath. That's the same message As Psalm 2, right? In the day of his wrath, he shall judge among the nations. Nations translate Gentiles, right? Gentile nations. He shall fill the places with dead bodies. I mean, this is serious judgment. He shall execute the heads of many countries. He shall drink of the brook by the wayside. Therefore, he shall lift up the head.

So this again is talking about, you know, sit at my right hand. Is that where Jesus is now? Is it the right hand of the Father? The right hand is the hand of power. Sit at my right hand until I make your enemies a footstool. And when is that? The second coming. So this is true right now until the second coming. And when Christ comes back, I mean, there will be whole armies stacked up to oppose him, and he will speak, and they'll be done.

That's it. Yeah. So according to your handout here, this thing could have been written by David, right? That's correct. So the same one who wrote Psalm... It says the Psalm of David right at the note at the top. Yep. So he wrote 1, 2, 22, and now he also writes... Yeah, we concluded that he wrote half of the Psalms. There's 150 Psalms, 75 looks like the number for David. So he wrote half of the Psalms. Do you know why David's Psalms end up in Book 5?

Because rather than having them chronologically, probably the first one was Psalm 90. Rather than having them chronologically situated, they're put there more by theme. By theme, yeah. And we saw on the chart on the back on second page, here's the different categories of organization. So David's Psalms are not just all collected in one place, they're spread by theme into different areas. It's like us when we think of going on an actual library search as opposed to internet. Not all the books on a certain topic are in any one country even. If you think about it, Psalms, I mean if you look at it, he didn't just collect all the ones by David in one place and the ones by Asaph in another and what not. Psalms are collected together and organized in a particular fashion. What they refer to, even though it took a thousand years to collect them, what they refer to refers to events looking back all the way to creation.

Psalms say that He spoke and it stood fast. That is, He spoke and things came into existence. And then into His first coming, Christ's first coming, into Christ's second coming. So things that have not yet happened are written about in the Psalms. So we've got quite a spread beyond the thousand years of writing and compilation. We've got quite a spread in terms of the time frames that Psalms looks to. Everything from creation to the second coming is referred to. And Christ's kingdom reign on earth. All those are referenced in the Psalms.

A huge span of time. Things haven't even happened yet. So, an amazing, phenomenal book. Yeah, Pat? Yeah, it's interesting that he speaks at the beginning to bring things into existence, And towards the end, what you see is him speaking, and judgment takes place. I mean, just bang, like that.

It won't be a matter of strategizing, and we'll get Randy on one horse, and Stan will be on another, or anything like that. We will be with him. We will. But all that will have to happen is he will speak, and massive judgment will come. We just have to stay on course. Yeah. Just ride with him. I mean, we're going to be amazed. But the Lord Himself will speak in huge judgment. Those who oppose Him will be no more. Yes? Is that not an illustration of His sovereignty?

Yeah, I mean, that's ultimately it. People think, hey, let's make a strategy. You've got to be kidding me. You know, you must be out of your mind. That's what they should be telling one another. Instead, they think, okay, we're going to do this, and we're going to do that, and we're going to do it this way.

Not a chance. Not a chance. No way. Not happening. And just think during the Millennial Kingdom. Are you going to pull anything on a judge who knows everything and has all power and knowledge? I don't care what kind of lawyer you pay for. Not going to work. It also gives new meaning to the word, why they use the word fool. Yeah. Yes. Yeah. This is idiocy to think that you're going to make some kind of a strategy and have all kinds of technology and whatnot. Nah, not going to work. Not happening.

Okay, let's pray and call it a lesson here. Lord, we thank you for these psalms. They are indeed potent and powerful. They are indeed things that both touch our hearts, we think of things like the Lord is my shepherd, as well as touching on the whole globe and the entire universe. That's really an incredible span of subjects. Lord, in that, we thank you for what you've revealed here. You've revealed it because you love us and care for us, and you want us to know the truth. So we just give you thanks for this, and thank you for this time that we've had to take a look at this incredible, amazing, unique book. And we just pray in Jesus' name. Amen.