Oct. 3, 2024

Psalm 108

Psalm 108

We do some preliminary work on Psalm 108

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We do some preliminary work on Psalm 108

WEBVTT

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Looking at our world from a theological perspective.

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This is the Theology Central podcast making Theology Central.

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Okay, I'm going to say it. I'm going to say it.

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I don't know if I should, but I'm going to

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say it. Good evening everyone. It is Wednesday, October the second,

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twenty twenty four. It is currently six eighteen pm Central Time,

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and I am coming to you live from the Theology

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Central studio located right here in Abilene, Texas. Now, I

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have been avoiding using the word good, and the only

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reason I'm using the word good now is because this

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is my attempt to try to move forward. I we're

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not completely done with the thing that's been haunting me

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over I don't know how long. Now, it seems like

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a few weeks. This thing that's been haunting me. I

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feel like I feel like I'm in a a pit

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and I cannot get myself out. So I'm just going,

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in a sense, almost try to convince myself, Hey, everything

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is good, everything is wonderful, everything is great. No, you

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didn't come up with any answers. Nobody else has any answers.

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It's all confusing and discombobulated and confounding and depressing. And discouraging,

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and you want to just give up and you want

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to just become an alcoholic. Okay, okay, stop stop stop

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stop stop stop stop. No, everything is wonderful, everything is good,

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and we're just going to move forward. But I'm to me,

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I'm being serious. Yes, I have been trying to figure

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out a lot of this about how Christians even understand

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the concept of sin and do we continue to sin?

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Can we keep the law? Can we not keep the law?

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Do we have a new this? So we have not

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new this? And are we free? Are we not free?

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All just all of that. I'm not going to go

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back through all the things we've been talking about. You

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can just go listen to the last probably week or

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two of broadcast and you'll get a pretty good idea

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of what it's been going on. But I I just

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know I can't keep like what do I do? I mean,

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I could turn on the microphone right now and do

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some more work on the subject, but I really have

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reaching an impasse. I'm reaching like I don't know what

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to do anymore. So I was sitting here going, Okay,

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let's see what do I do?

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What do I do?

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What do I do?

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Do?

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I just not worry about recording tonight do I just

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like forget it. I could go listen to the MLB playoffs,

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I could listen to music. Maybe I could read a novel.

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Maybe maybe maybe I could just you know, I could

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find something else to do. But but I, you know what,

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I just kept like debating with myself. So, you know what,

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this is what I decided. I grabbed the sermons two

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point oh app I went to the Discover tab. I

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hit new sermons, and the first one I saw was

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a sermon on some one oh eight. A sermon on

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some one oh eight, and I'm like, okay, right at

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that moment, nothing was nothing was coming to mind about

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some went ow eight. I couldn't really recall exactly, okay,

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what is some one owaight? Like nothing, And I'm like,

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that's okay, I don't know anything. Let's just stop. So

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I downloaded the sermon, started playing it just a little

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bit to kind of get an idea of where he

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was going. He mentioned a couple of things about some

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one o eight. I immediately stopped started doing a little

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bit of work, putting a little bit of work, putting

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together some notes, and I'm like, you know what, here's

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what I'll do. I'll kind of just use the audio

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and then we'll just do some preliminary work and some

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one O eight. Does this turn into anything bigger? I

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don't know, but at least it gives me. And I

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hate to say this, this really is more to help

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me crawl out of this pit. Then maybe it's even

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for you. This is more for me, right, Like I

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just I just don't know what to do. So maybe

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someone awight will give me something from it. Now as

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a result, now, this is very important. This is a

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hermeneutical lesson, right, So before we even start taking the

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passage apart, this is very important whenever you're studying the Bible.

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Whenever you're studying any passage of scripture, whether a historical narrative,

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a psalm which would be poetry, whether it's an epistle,

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whatever the genre of literature it is. Wherever you are

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in the Bible, it is very easy to allow your

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emotions and your circumstances to greatly impact what you read. Right,

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if you're feeling something, if you're going through something, and

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you read a certain passage of scripture, you just may

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immediately kind of start reading your emotions and reading your

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circumstances into the passage, almost as if well, that's the

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passage I needed. That passage was speaking to me. But

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in reality, it's not that the passage is speaking to you.

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You have read into the passage circumstances, your situation and

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your emotions. Let me if that doesn't make any sense,

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let me try it this way. Maybe this will work.

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So many times you will listen to a well, depending

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if you're a music fan. If you're a music fan,

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you understand this, or if you don't listen to music anymore.

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Remember back when you were a teenager and you listen

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to music depending on what you were going through. You

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had some crush on a girl or some crush on

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a guy, and you you were heartbroken, or you felt misunderstood,

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or you felt no one understood your teenage angst, whatever

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the emotions were, and you would listen to a song.

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You'd be like, that song speaks to me, that song

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captures my emotion. But the reality is that songwriter may

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have written it about something has nothing to do with you. You're

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actually misapplying the lyrics completely, but you find some comfort

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in it. Well, it's one thing to do that with

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a song, right It's one thing to do with that

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with a song, that you're reading your circumstances into the

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song and you're maybe completely misrepresenting the lyrics, and maybe

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you're understanding them in a way that the songwriter would

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look at you like you're out of your mind. It's

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a song, so in some ways you would feel that

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you have that freedom to do so. But when it

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comes to the Bible, we don't have that freedom to

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do so. We may be going through something, we may

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be frustrated, we may be irritated, we may be discouraged,

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we may be depressed. It doesn't mean I can just

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go to any passage of scripture and go, oh, God,

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God was giving that. That's the scripture I needed today.

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It spoke to my heart. Whoa whoa, whoa whoa. When

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that passage was originally written, it wasn't to speak to

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your heart about your circumstance. In most cases, it's written

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about a specific situation in a specific time. So I'm

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just the only reason I'm saying that is based off

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my own frustration, my own irritation. I could take a

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psalm and go, oh, this is speaking to me, Well,

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is that what it's really about? So I have to

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be aware that I'm coming to this Psalm with a

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lot of just baggage. All right, I'm bringing a lot

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of luggage to this, so I don't want to read

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into it something that it's not there. I think that's

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just a basic hermeneutical lesson. When you're really emotional, you're

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really bothered, you're really frustrated, you're really guilty, whatever you

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may be feeling, it's easy to run to the Bible

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and you're just imposing it onto the text. We have

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to set ourself aside when we come to this text.

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I'm not seeing this text is going to there's going

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to be something in this text that I would be

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tempted to do that, but because I haven't got into

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the text that much. I mean, I've written some notes,

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I've done a little bit of work, but I haven't.

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I just know that I have to be a weary

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of that because right now, or another thing I could do.

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This is what preachers do. When a preacher is really

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preoccupied with a certain topic or a certain subject, he's

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really bothered by something, maybe he's really irritated by something,

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he can have a tendency to find a way to

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get that into the text, even it has nothing to

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do with the text. If the pastor for some reason

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has just ticked off about the young people listening to

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rock and roll and the young people in the church

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listening to secular music, he could be preaching on Genesis

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one to one, and next thing you know, he's going

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on a full blown rant about the evils of rock music,

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and you're like, what does that got to do with

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the text. So pastors can do it. Pastors can impose

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things on the text based off their feelings, based off

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their circumstances. We all can do that, and we all

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have to be aware of that. We have to let

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the text say what the text says that and not

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impose our circumstance, our emotion, our feelings upon the text.

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That is like a basic hermeneutical rule. And we all

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have to be weary. Pastors have to be weary of that.

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Church members have to be weary of that. Anyone who

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deals with the scriptures. All right, I come to the

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text on this Wednesday, October second, twenty twenty four, and yeah,

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I've got all of my emotions, all my irritation, all

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my frustration over everything I've been talking about on the

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podcast for what like two weeks. I could go back

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and look how long it's how long it's been my

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time perspective, my perception of time may be off right now,

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my perspective of how long it's been, it may feel

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longer than it's been. But I could bring that all

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to this text. And the reason it would be easy

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to do that is because I'm trying to pull myself

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up out of the pit. So I may be like

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something in some wee O W eight, give me something

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to get me out of my you know, ready to

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throw up my hands and quit and just walk away.

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What can I find? But see, that's the wrong thing

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to do. The thing to do is I'm going to

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study the Bible and I'm going to let someone Await

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say whatever someone Await has to say based on what

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was going on? Can I find a parallel? If I can,

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I got to make sure I'm being fair to the text.

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So does that make sense?

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All right?

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So I've got my notes, I've got this sermon that

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I was like the newest sermon on Sermon's two point

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oh app I don't know about fifteen thirty minutes ago,

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forty minutes ago. I don't know how long it's been.

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And well, we're gonna start with the audio, but we're

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not the key. This is not a full blown sermon review.

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This is going to be He'll say some things, and

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now I may go to my notes, we may come

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back to it, and we're just gonna work through it

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in kind of like real time. So I don't know

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where this is going, but I know this, no matter

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where it goes, it's got to take me further. It's

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taking me at least some distance away from all of

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this just convoluted, confused chaos that we've been dealing with.

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And so even if I only get five steps away,

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that's five steps away. Now I got get five steps away.

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But stay true to Psalm one o eight? All right,

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do you think we can do that? All right, We're

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gonna look to see if I. If I can do it,

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I may fail, but that'll be a good lesson for you.

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All right, So here we go.

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Would let's go to Psalm one hundred and eight.

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Psalm one hundred and eight will be our text this evening.

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When I read it, some of the words should sound familiar,

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for the the same words as Psalm fifty seven Versus

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seven through eleven and Psalm sixty five through twelve. Psalm

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fifty seven.

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David wrote it while he was in the cave hiding

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from Saul, and in Psalm he's praying for an upcoming.

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Battle that he would have to face.

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What is interesting is that when you look at various

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commentaries on the Psalms, when you get to some one oh.

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Eight, they simply skip it.

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Because, in Calvin's words, it would have been superfluous for

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him to have.

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Written what he's already written.

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A good majority of commentaries do that, where they just

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simply skip it because it's repeating what was said in

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Psalm fifty seven and Psalm sixty Spurgeon takes another approach,

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acknowledging that it's often ignored in commentaries, and he graciously

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says he's not going to.

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He's not going to.

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Detegrate those that did that, but he himself would not

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do that, for he said, it's not repeating because the

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Holy Spirit lacked words. There must be some purpose and

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it's our intention to figure that out.

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Okay, now, this is good. This gives me something. I'm

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already happy, I'm already like yay. This gives me at

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least an opportunity to forget all this other stuff and

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consider this. And so let's do a little bit of work.

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Here in the Foundation Study Bible, on page nine hundred

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and ninety five, it it has Psalm one eight here,

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and the note is title a song because the title

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is a song or psalm of David. Okay, so this

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is a song or psalm of David. This is what

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the note says. The psalm is actually a medley of

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two other Psalms of David. Verses one through five or

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Psalm fifty seven to one through eleven, and verse verses

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six through thirteen are Psalms sixty five through twelve. So

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this is a medley where you take two other songs

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and it's kind of a mashup and you bring them together.

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You got this song, So let me go through this again.

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The palm is actually a medley of two other psalms

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of David. Verses one through five of Psalm oneh eight

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are from Psalm fifty seven to one through eleven, and

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verses six through thirteen of Psalm one O eight are

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from Psalm sixty five through twelve. David is the author

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of both of these psalms, and Psalm one O eight

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is attributed to him as well, even though the arrangement

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may have been someone else's, So that don't go into

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any explanation to why David decided to bring these two

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together under one palm. I agree with Spurgeon here, right,

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I would disagree with Calvin or any of the other commentaries, like,

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we'll just skip it. We've already covered this. We've already

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covered this when we covered Psalm fifty seven and when

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we covered Psalm sixty. So there's no point. Let's just

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skip it and move on, all right, everyone, let's go

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to some one oh nine. Spurgeon is like, wha wa,

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wait a minute, Wait a minute, wait a minute. If

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we believe all scripture is given by inspiration of God, right,

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if we believe all scripture is inspired by God, well,

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then there's a reason, David, combine these two, these two

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psalms Psalm fifty seven and Psalm sixty or elements are

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parts of Psalm fifty seven and parts of Psalm sixty,

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and combine them and Psalm one. Oh wait, there has

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to be some reason. Now, maybe we will not know

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the reason, and it may be one of those you know,

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mysteries that we can never unravel. But it's somewhat kind

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of fascinating to go, I wonder, I wonder what was

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going on here. So I'm going to read a little

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bit of things I've put together and what we're going

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to consider some things before we go back and here

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what he does here, so Psalm one O eight is

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a combination of two earlier psalms, Psalm fifty seven seven

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through eleven and Psalm sixty five through twelve. They refused

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together to form a hymn of praise and a prayer

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for deliverance. So right there kind of gives you an

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idea that in a sense, this is p one o

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wait is a praise and a prayer. That's the way

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they just stated. We'll have to see if that holds

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to be true. But they're saying there's really two parts.

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He takes two parts of two different psalms, brings them

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together so you get both elements. If one part's of

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praise and the other parts of prayer, then has come

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together to be a praise and a prayer. All right, Well,

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we'll see if that holds true in any in any way,

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shape or form. In this Psalm some one ow eight,

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David expresses his confidence in God's mercy and power, praising

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him for a steadfast love. He also seeks God's intervention

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and victory over his enemies, trusting that God will lead

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his people to triumph. This psalm highlights both personal trust

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in God and a broader appeal for the deliverance of

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the nation. Okay, so there may be a personal aspect

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to this, there may be a national aspect to this.

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Now immediately from a hermeneutical perspective. And wait a minute,

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if there's a national aspect for this, if this has

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anything to do with Israel, I need to be That's

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a word of caution. I can't just run in and

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just start grabbing things, pull them out and say, well,

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I can expect I can pray for these same things

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and God will do this for me. Okay, remember when

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when we talked about this before and studying prayer. When

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we study prayer, especially if we consider the sovereignty of God,

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and we went through a lot of this. But when

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we study prayer, a lot of times we like to

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go to the Old Testament to see how people prayed

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and say, somehow we can pray for the same thing

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then expect God to do the same things they were

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praying on the basis of covenant promises God had made

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to Israel, where God promised them specific promises about defeating

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their enemies and preserving them and blessing them materially, and

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so they were praying consistently with what God had promised.

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So that's a little different with us, and we've talked

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about that. So immediately from a hermoneutical standpoint, I'm like, well,

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if he's this has anything to do with Israel, then

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I got to be very careful how I apply that

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to myself. But I started thinking, all right, if someone

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ate at won o eight is a combination, right, So again,

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if if someone await is a medley or putting together

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a fusion of two other psalms, Verses one through five

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of someone aw eight is Psalm fifty seven, seven through eleven,

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and verses six through thirteen of someone Awight is taken

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from Psalm sixty five through twelve. If that is accurate,

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then the question I had was, well, wait a minute,

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does the historical context of Psalm fifty seven and six

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play significance in how we interpret Psalm one oh eight?

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If David takes these psalms that he had written before

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or sections of them brings them together. Does the historical

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context of Psalm fifty seven and Psalm sixty come into

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play and our interpretation of Psal oneh eight. So I

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did a little bit of work, and according to at

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least some the historical context of Psalm fifty seven and

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Psalm sixty significantly informs the interpretation of Psalm oneh eight.

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Since some one O eight is a composite of these

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two earlier psalms, understanding the situations that prompted them provides

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deeper insight into the message. So it's typically understood. We

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need at least a basic historical understanding. Now he mentioned

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it briefly there. He mentioned it briefly. But I'm gonna

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we're gonna do a little bit more work on it,

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and we'll see if he comes back on this and

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he does anything with it. All right, So let's consider

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the historical context of Psalm fifty seven. He's go to

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Psalm fifty seven, seven through eleven, where we read these words.

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This is a Psalm of David, all right. Now, even

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the title of Psalm fifty seven is when he fled

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from Saul in the cave. Okay, So Psalm fifty seven

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verse seven. My heart is fixed, Oh God, my heart

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is fixed. I will sing and give praise. Awake, Awake

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up my glory. Awake, psaltry and harp. I myself will

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awake early. I will praise THEE, O Lord, among the people.

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I will sing unto thee among the nations. For thy

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mercy is great unto the heavens, and thy truth unto

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the clouds. Be thou exalted, O God, above the heavens.

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Let thy glory be above all the earth. Right, there's

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Psalm fifty seven, seven through eleven. Right, Oh, there's a

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lot there we could work on. We could start taking

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it apart, but let's just gather the historical significance of

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what's going on, all right. Psalm fifty seven was written

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by David during a time when he was fleeing from

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Saul and hiding in a cave. We read about this

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and First Samuel twenty four, So it seems Psalm fifty

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seven the historical context is first Samuel twenty four. That's

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what most seem to agree with. And we get an

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idea of what's going on immediately, right, Psalm our first

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Samuel twenty four. So Psalm fifty seven the historical context

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is first Samuel twenty four, and it came to pass,

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And it came to pass when Saul was returned from

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following the Philistines, that it was told to him saying, behold,

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David is in the wilderness of Ngetti. Then Saul took

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three thousand chosen men out of all of Israel and

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went to seek David and his men upon the rocks

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of the wild goats. All right, so Saul is going

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after David. He's not going after David to have a

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good chat. He's going after David ultimately to kill him. Right,

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So David is hiding, and then there's a whole thing

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that occurs here. Let's see if this summary gives us

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any greater detail. But just so that you know, some

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one oh eight borrows from Psalm fifty seven. The context

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of Psalm fifty seven is for Samuel twenty four. For

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Samuel twenty four is the story of Saul taking all

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of these men to go after David, and David is

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hiding in the cave that Saul happens to go into,

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and Saul goes into the cave to use the rest.

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I think that's the probably the nicest way to say

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it all right. Now, here we go. The psalm reflects

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David's confidence in God despite the danger he faced. Verses

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seven through eleven expresses David's steadfast trust in God's deliverance

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and his determination to praise God regardless of his dire circumstances. Now,

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let's go back to Psalm fifty seven. Psalm fifty seven.

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My heart is fixed, Oh God, my heart is fixed?

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All right? Now, my heart is fixed. Let's just do

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a little work on this. Let's do a little work

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on this. What does it mean my heart is fixed?

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Let's go to the Blue Letter Bible. App We'll do

401
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just a little bit of work here. All right, I'm

402
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gonna go to the Old Testament Book of Psalms, chapter

403
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fifty seven. I'm going to go to verse seven. My

404
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heart is fixed, all right. The word fixed here is

405
00:24:08.920 --> 00:24:09.880
this Hebrew.

406
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Word Strong's nine.

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Con coun coon and it is excuse two hundred and

408
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nineteen times. Uh. It's see, there's a I mean, there's

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a lot here. There's a lot going on here. To

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define it. The outline of biblical usage to be firm,

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to be stable, to be established, to be set up,

412
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be established, be fixed, to be firmly established, to be established,

413
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to be stable, to be secure, to be enduring, to

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be fixed, to be securely determined, to be direct, directed, aright,

415
00:24:47.200 --> 00:24:51.279
to be fixed, a right to be steadfast, to be prepared,

416
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to be ready, to establish, to fix, to make up,

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to direct, to be established. It's this idea that that

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my heart is established, my heart is fixed, My heart

419
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is stable, my heart is completely It's not being bounced around.

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It is stable. It is fixed. And what is it

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fixed on?

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Ps?

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I'm fifty seven to seven. My heart is fixed. Oh God,

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my heart is fixed. I will sing and give praise.

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It seems to me the text is at least indicating

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or implying that what David is saying is, Lord, Hey,

427
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there's men coming after me. I'm in a cave. Somebody

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wants to kill me. Everything is uncertain, Everything is unstable,

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Everything is confusing. I don't know what to do. There

430
00:25:35.960 --> 00:25:41.680
is no certainty. But my heart is stable, established, fixed,

431
00:25:42.119 --> 00:25:47.200
stands focused on you. That seems to be the idea.

432
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My heart is fixed. Oh God, my heart is fixed.

433
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I will sing and give praise. The idea is that

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inside David, David has committed his heart, his emotion, his mind,

435
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his focus to be on God, even though everything around

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him is confusing, confounding, maybe discouraging, maybe depressing, maybe overwhelming.

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Maybe it could probably produce anxiety, worry. But He's like,

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my heart is fixed on you, Oh God. That seems

439
00:26:22.359 --> 00:26:24.839
to be the basic idea, And I'm going to sing

440
00:26:24.880 --> 00:26:28.400
and give praise. Now. I'm singing and giving praise not

441
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because my circumstances are wonderful, not even because my circumstances

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may get great, but because the idea is well, God,

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God deserves that praise. Awake up my glory, awake, sultry

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and harm, I myself will awake early. I will praise thee,

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O Lord, among the people. I will sing unto thee

446
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among the nations, for thy mercy is great under the heavens,

447
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and thy truth unto the clouds. Be thou exalted, Oh God,

448
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above all the heavens. Let that glory be above all

449
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the earth. I'm going to praise you. I'm going to

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exalt you irregardless of circumstance. I can't speak for you.

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That's very convicting because in my mind I'm like, if

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I'm going to praise you, God, if I'm going to

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exalt you, i am praising and exalting you because I'm

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00:27:19.440 --> 00:27:25.640
acknowledging your superiority, your greatness, your omnipotence, your omniscience, your omnipresence.

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00:27:25.799 --> 00:27:29.000
I'm acknowledging all that you are, all of your attributes,

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all of your glory. So in my mind I would

457
00:27:31.440 --> 00:27:34.000
be like, wait a minute, why am I praising you

458
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for all these attributes When all of this is happening.

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You could remove Saul and one point two seconds, I

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wouldn't be running for my life and I wouldn't be

461
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hiding in a cave. This is the great contrast and scripture.

462
00:27:50.480 --> 00:27:54.359
It's while these men of the Bible acknowledge God's power

463
00:27:54.759 --> 00:27:59.640
and God's absolute authority and sovereignty, while they praised him

464
00:27:59.640 --> 00:28:03.839
for that and acknowledge that, at the same time, they

465
00:28:03.880 --> 00:28:07.680
were living amidst circumstances that would call into question the

466
00:28:07.839 --> 00:28:11.559
very God whom they are praising, because their circumstances would

467
00:28:11.599 --> 00:28:14.279
be like, well, wait a minute, if God is all powerful,

468
00:28:14.440 --> 00:28:17.000
if God is all knowing, none of these circumstances should

469
00:28:17.039 --> 00:28:20.400
be happening. But they still acknowledge God and his greatness

470
00:28:20.480 --> 00:28:23.240
in spite of the circumstances. We've talked about this before

471
00:28:23.480 --> 00:28:26.200
and in a study of another Psalm. Remember we spend

472
00:28:26.240 --> 00:28:28.079
a good portion of the summer of twenty twenty four

473
00:28:28.160 --> 00:28:31.039
talking about it that in time and time again, the

474
00:28:31.119 --> 00:28:33.559
Christian life is where we believe in a God in

475
00:28:33.559 --> 00:28:36.559
whom we cannot see. Well, we live in the midst

476
00:28:36.599 --> 00:28:40.319
of circumstances that scream there is no God, that God

477
00:28:40.400 --> 00:28:43.160
is not doing anything. Yet we still believe in that God.

478
00:28:43.240 --> 00:28:45.079
We believe in a God in whom we cannot see,

479
00:28:45.160 --> 00:28:47.839
in the midst of circumstances that scream that there is

480
00:28:47.880 --> 00:28:53.559
no God and we shouldn't even believe in him. David

481
00:28:53.640 --> 00:28:58.440
is like my heart is fixed. Nothing else seems established,

482
00:28:58.640 --> 00:29:02.200
nothing else is fixed, Everything is in total chaos. Now

483
00:29:02.359 --> 00:29:05.400
he's now David. To be fair, he has some promises

484
00:29:05.400 --> 00:29:08.160
from God that you know, maybe we don't have those

485
00:29:08.240 --> 00:29:11.240
exact promises, but we've got we at least know how

486
00:29:11.279 --> 00:29:17.519
things are ultimately going to be. So there's the context

487
00:29:18.119 --> 00:29:22.680
now in someone O wait, let's go to someone, O wait,

488
00:29:27.880 --> 00:29:30.440
Oh God, my heart is fixed. I will sing and

489
00:29:30.440 --> 00:29:33.359
give praise even with my glory awake psaltry and harp,

490
00:29:33.400 --> 00:29:35.480
I myself will awake early. I will praise thee o

491
00:29:35.599 --> 00:29:38.079
Lord among the people. I will sing praises unto thee

492
00:29:38.079 --> 00:29:40.920
among the nations, for thy mercy is great above the heavens,

493
00:29:41.000 --> 00:29:43.720
and that truth that reaches untrough the clouds. Be thou exalted,

494
00:29:43.759 --> 00:29:46.640
O God, above the heavens, and thy glory above all

495
00:29:46.640 --> 00:29:49.400
the earth that thy, that thy beloved may be delivered.

496
00:29:49.480 --> 00:29:52.640
Save with thy right hand and answer me. Now there's

497
00:29:52.640 --> 00:29:57.119
a there's there's almost identical, I think, other than verse six,

498
00:29:57.359 --> 00:30:02.039
I think is a little different. But but my heart

499
00:30:02.119 --> 00:30:05.920
is fixed is the same. It's not repeated, but the

500
00:30:05.960 --> 00:30:11.519
same concept is there, right, the same concept is there.

501
00:30:11.759 --> 00:30:19.200
My heart is fixed, my heart is stabled. It's it's

502
00:30:19.240 --> 00:30:22.440
not being bounced around, it's not being tossed around, even

503
00:30:22.440 --> 00:30:27.519
though the circumstances should do that. So there's the historical

504
00:30:27.559 --> 00:30:30.880
context of Psalm fifty seven. It's found in first Samuel

505
00:30:31.559 --> 00:30:34.359
twenty four. If I remember the text we looked at

506
00:30:35.079 --> 00:30:38.400
yes on Samuel twenty four. Saul is coming after David.

507
00:30:38.960 --> 00:30:41.759
Saul goes into a cave. David is hiding there, and well,

508
00:30:41.960 --> 00:30:43.839
and then all the things that transpire, but the main

509
00:30:43.880 --> 00:30:47.200
thing is David is under threat. He's under threat of death.

510
00:30:48.240 --> 00:30:54.839
He's running for his life. Now, well, how does all

511
00:30:54.880 --> 00:30:56.920
of that bear on some went Awight. Well, we just

512
00:30:56.960 --> 00:31:00.720
read how it's quoted ins Some went Await about praise

513
00:31:00.759 --> 00:31:03.039
in the midst of trials. The use of this passage

514
00:31:03.039 --> 00:31:05.720
in Some one oh eight highlights the idea of praising

515
00:31:05.759 --> 00:31:08.960
God even during adversity, just as David praise God while

516
00:31:09.000 --> 00:31:12.720
hiding from Saul, Someone Awight begins by emphasizing praise as

517
00:31:12.720 --> 00:31:16.599
an act of faith even when facing uncertain, uncertainty or

518
00:31:16.720 --> 00:31:20.400
challenging times. So some one Await is probably using it

519
00:31:20.440 --> 00:31:22.559
in the same way. I don't know in Someone ow eight.

520
00:31:22.640 --> 00:31:23.920
We will will have to see if we get a

521
00:31:24.039 --> 00:31:26.920
historical context for Some one o eight. Haven't thought about

522
00:31:26.920 --> 00:31:29.880
looking that up right now, But it's the same concept. Hey,

523
00:31:30.160 --> 00:31:32.920
in the midst of whatever the trial may be, whatever

524
00:31:32.960 --> 00:31:36.440
the uncertainty may be, we need to fix our heart

525
00:31:36.759 --> 00:31:40.759
on God. Now, I know from a logical perspective, From

526
00:31:40.759 --> 00:31:46.200
a human perspective, it seems ridiculous, right, Well, you're going

527
00:31:46.240 --> 00:31:50.000
to fix and praise the God who not only is

528
00:31:50.039 --> 00:31:53.759
allowing the situation, depending on your theology, he has decreed

529
00:31:53.759 --> 00:31:56.960
the situation and at the very least he's done nothing

530
00:31:56.960 --> 00:31:59.160
to fix the situation. Well, why am I going to

531
00:31:59.240 --> 00:32:04.640
praise God who either decreed the situation, because the idea

532
00:32:04.640 --> 00:32:09.200
is I'm praising God irregardless, I'm not. My praise for

533
00:32:09.240 --> 00:32:11.319
God has nothing to do with the circumstance, has nothing

534
00:32:11.319 --> 00:32:14.279
to do with the situation. I'm praising God because God

535
00:32:14.359 --> 00:32:17.759
deserves praise no matter of the circumstance. But I understand

536
00:32:17.799 --> 00:32:22.400
from a human perspective, it seems ridiculous. Hey, I'm going

537
00:32:22.440 --> 00:32:25.599
to praise the very God who did not stop this

538
00:32:25.640 --> 00:32:29.000
from happening, maybe even decreed it to happening. But at

539
00:32:29.039 --> 00:32:31.880
the very least, he's not done anything, He's not intervened.

540
00:32:33.200 --> 00:32:40.160
So it makes no sense. But that's the that's the

541
00:32:40.200 --> 00:32:45.240
confusing part of faith, right. We're putting our faith into

542
00:32:45.240 --> 00:32:48.000
God in whom we cannot see, even though the circumstances

543
00:32:48.000 --> 00:32:51.599
we can see says there is no God, that God

544
00:32:51.640 --> 00:32:55.359
is not doing anything, that God has abandoned you. It's useless.

545
00:32:55.400 --> 00:33:02.839
And I can understand that being very confusing. Steadfastness in heart,

546
00:33:02.920 --> 00:33:06.279
So it's some one O eight. Using Psalm fifty seven

547
00:33:06.359 --> 00:33:08.440
gives us the idea of praising God in the midst

548
00:33:08.440 --> 00:33:11.559
of trials. Next, it gives us the idea of steadfastness

549
00:33:11.559 --> 00:33:17.279
of heart. David says, my heart is steadfast. Now the

550
00:33:17.359 --> 00:33:20.119
King James says, my heart is fixed. I'm gonna read

551
00:33:20.160 --> 00:33:24.880
it from a different translation. Give me one second. I'm

552
00:33:24.880 --> 00:33:27.079
gonna go to some one O eight in a different translation.

553
00:33:29.200 --> 00:33:35.559
Letna go to p one O eight some one eight.

554
00:33:37.960 --> 00:33:42.519
Here we go, Oh God, my heart is steadfast?

555
00:33:43.960 --> 00:33:44.119
Right?

556
00:33:44.480 --> 00:33:49.640
Steadfast? Is the word all right? Steadfast or fixed? Well?

557
00:33:50.359 --> 00:33:53.359
The theme of a steadfast heart reappears in Some one

558
00:33:53.400 --> 00:33:57.160
O eight, signaling unwavering trust in God's ability to deliver

559
00:33:57.279 --> 00:34:01.279
despite whatever trials may exist. The historic backdrop Psalm fifty

560
00:34:01.319 --> 00:34:04.359
seven adds weight to this trust, as David maintained his

561
00:34:04.440 --> 00:34:08.880
praise during life threatening circumstances. I think I don't know

562
00:34:08.920 --> 00:34:12.199
if it's so much having faith that God can deliver.

563
00:34:12.480 --> 00:34:14.480
I think it's just the idea that my heart is

564
00:34:14.559 --> 00:34:21.519
steadfast because I it's focused on God. God is not

565
00:34:21.639 --> 00:34:26.639
moved by circumstances. God is not moved by my confusion

566
00:34:27.000 --> 00:34:31.400
or my not understanding. God remains the only thing that

567
00:34:31.440 --> 00:34:35.519
remains stable. The only thing that remains unmovable and immovable

568
00:34:35.800 --> 00:34:38.920
is God. Everything around us. Now, you would think the

569
00:34:38.960 --> 00:34:42.920
immovable God, immutable God, would then fix our circumstances where

570
00:34:42.920 --> 00:34:45.119
they would be more stable. But clearly he doesn't. I mean,

571
00:34:45.199 --> 00:34:48.840
that's just reality. The idea is my heart is steadfast

572
00:34:48.840 --> 00:34:51.039
and fixed. I'm not going to say so much on

573
00:34:51.159 --> 00:34:54.000
him being able to deliver because there's no guarantee, at

574
00:34:54.079 --> 00:34:57.760
least for us, that he will deliver. Now, David may

575
00:34:57.800 --> 00:34:59.880
have had assurance, but we don't have that. We have

576
00:35:00.039 --> 00:35:02.719
assurance that God will one day wipe away all of

577
00:35:02.719 --> 00:35:04.519
our tears, will be no more pain, no more suffering,

578
00:35:04.519 --> 00:35:07.519
and no more death and glorification. But in this life

579
00:35:07.599 --> 00:35:10.360
you have no guarantee of deliverance, and I think it

580
00:35:10.360 --> 00:35:15.599
would be foolish to think otherwise. Right, But okay, now,

581
00:35:16.000 --> 00:35:18.639
what about the historical context of Psalm sixty.

582
00:35:20.280 --> 00:35:23.639
Let's go to Psalm sixty. I'm gonna use use this bible,

583
00:35:23.679 --> 00:35:34.480
Psalm sixty, Psalm sixty five through twelve. Psalm sixty five

584
00:35:34.559 --> 00:35:39.599
through twelve. All right, are you ready Psalm sixty verse.

585
00:35:39.440 --> 00:35:43.519
Five, that thy beloved may be delivered save with thy

586
00:35:43.599 --> 00:35:48.599
right hand. And hear me God hath spoken in his holiness.

587
00:35:48.679 --> 00:35:52.079
I will rejoice, I will divide Chechem and meet out

588
00:35:52.079 --> 00:35:56.079
the valley of Sukoff Gilead is mine, Manassa is mine.

589
00:35:56.119 --> 00:36:00.119
Ephriam also is the strength of mine head. Judah is

590
00:36:00.159 --> 00:36:03.519
my lawgiver, Moab is my wash pot over eat them

591
00:36:03.719 --> 00:36:08.719
until I cast out my shoe felictia triumph Thou because

592
00:36:08.960 --> 00:36:10.840
of me? How far do they want me to go?

593
00:36:10.880 --> 00:36:12.880
All the way down to twelve? Who will bring me

594
00:36:12.920 --> 00:36:16.159
into the strong city? Who will lead me into eat them?

595
00:36:16.440 --> 00:36:19.519
Wilt thou will not thou owe God which had us

596
00:36:19.599 --> 00:36:23.000
cast us off? And thou o God, which didest not

597
00:36:23.239 --> 00:36:26.199
go out with our armies. Give help from trouble, for

598
00:36:26.320 --> 00:36:29.480
vain is the help of man. Through God we shall

599
00:36:29.519 --> 00:36:33.400
do valiantly, for he is, for it is that shall

600
00:36:33.440 --> 00:36:39.760
tread down our enemies. Now, the first part the Psalm

601
00:36:39.840 --> 00:36:44.440
fifty the Psalm fifty seven part Psalm fifty seven, seven

602
00:36:44.480 --> 00:36:48.760
to eleven. That's very personal. Now it's got a clear

603
00:36:48.880 --> 00:36:52.320
historical application to David's situation. But that one's much more

604
00:36:52.320 --> 00:36:56.960
easier to apply. Right, Hey, fix our heart on God,

605
00:36:57.280 --> 00:37:02.280
no matter our circumstances, praise, no matter our circumstances. We

606
00:37:02.679 --> 00:37:05.440
believe in a God in whom we cannot see, even

607
00:37:05.440 --> 00:37:09.320
though circumstances cause that to call that into question. Yet

608
00:37:09.320 --> 00:37:11.280
we're going to fix our heart and trust in God.

609
00:37:11.440 --> 00:37:16.599
There's application here. This one becomes a little bit more discombobulated. Here,

610
00:37:16.639 --> 00:37:18.679
this one is a little bit more difficult, all right.

611
00:37:20.360 --> 00:37:23.719
Psalm sixty five through twelve some six sixty was written

612
00:37:23.760 --> 00:37:29.719
after David had faced a significant military defeat, possibly during

613
00:37:30.679 --> 00:37:34.920
his campaign against Edom or other nations, all right, in

614
00:37:35.000 --> 00:37:38.039
the trans Jordan. And we can see Second Samuel chapter

615
00:37:38.079 --> 00:37:41.400
eight and First Chronicles chapter eighteen. So whatever the case

616
00:37:41.440 --> 00:37:47.519
may be, David has defeated a military defeat. He's been defeated,

617
00:37:48.280 --> 00:37:52.679
all right. The psalm reflects a period of national distress

618
00:37:53.039 --> 00:37:58.079
when Israel had suffered losses, but also anticipates eventual victory

619
00:37:58.119 --> 00:38:01.320
through God's intervention. Versus is five through twelve are a

620
00:38:01.360 --> 00:38:04.360
plea for God's help and battle, calling on him to

621
00:38:04.400 --> 00:38:08.559
restore his people and lead them to victory. Now they

622
00:38:08.599 --> 00:38:13.079
have been defeated. Now the hope here in Psalm sixty

623
00:38:13.400 --> 00:38:15.599
five through twelve, go through. Let's go through this again,

624
00:38:18.280 --> 00:38:21.760
that thou beloved may be delivered save with thy right hand,

625
00:38:21.840 --> 00:38:24.320
and hear me. God has spoken in his holiness, I

626
00:38:24.320 --> 00:38:27.000
will rejoice, I will divide Shuchem meet out the Valley

627
00:38:27.039 --> 00:38:31.559
of Succoth. It names all of these nations. Now, the

628
00:38:31.599 --> 00:38:35.360
idea is, they've been defeated, but they're still trusting in God.

629
00:38:35.400 --> 00:38:37.960
Now what is the basis of their ability to trust

630
00:38:38.000 --> 00:38:41.920
God for the defeating of these enemies and their victory.

631
00:38:42.079 --> 00:38:46.760
It's the covenant promises God made. Now, some people would

632
00:38:46.800 --> 00:38:49.280
want to take this and say, see, I can believe

633
00:38:49.320 --> 00:38:51.239
God's going to defeat all of my enemies, but there

634
00:38:51.280 --> 00:38:55.119
is no guarantee that in our life that that's going

635
00:38:55.119 --> 00:38:58.239
to happen. But we do know that ultimately we have

636
00:38:58.280 --> 00:39:02.199
a covenant promise that all of evil will be destroyed,

637
00:39:02.360 --> 00:39:05.280
Satan will be cast into the Lake of fire, Death

638
00:39:05.320 --> 00:39:08.480
will be gone, Sin will be gone, Satan will be gone,

639
00:39:08.599 --> 00:39:10.320
and there will be a new heaven, a new earth.

640
00:39:10.320 --> 00:39:12.239
There will be no more pain, no more suffering, no

641
00:39:12.599 --> 00:39:14.960
more death. I can trust that there is coming a

642
00:39:15.039 --> 00:39:18.039
time that no matter how much I am defeated now,

643
00:39:18.280 --> 00:39:21.960
no matter how much I am defeated in a practical sense,

644
00:39:22.320 --> 00:39:27.280
ultimate victory is coming, not necessarily in this life, but

645
00:39:27.440 --> 00:39:35.239
in glorification. I think that that makes some sense. Now, well,

646
00:39:35.239 --> 00:39:37.079
how does this fit with Now I'm gonna go to

647
00:39:37.079 --> 00:39:40.719
p one O eight gonna go to Psalm one O

648
00:39:40.840 --> 00:39:51.679
eight all right, Verses one through basically five in a sense,

649
00:39:52.159 --> 00:39:55.639
is from Psalm fifty seven, starting a verse six, that

650
00:39:55.800 --> 00:39:58.440
my beloved may be delivered. Save with thy right hand

651
00:39:58.480 --> 00:40:01.639
and answer me. God has spoken in his holiness. I

652
00:40:01.679 --> 00:40:05.039
will rejoice. I will divide Shechem meet out the valley

653
00:40:05.039 --> 00:40:12.000
of Sukkoth. Gilead is mine, Manassa is mine. Iphriem also

654
00:40:12.079 --> 00:40:14.760
is the strength of mind head. Judah is my lawgiver,

655
00:40:15.039 --> 00:40:17.920
Moab is my washpot over eat them? Will I cast

656
00:40:17.960 --> 00:40:21.800
out my shoe over felictia? Will I triumph? Who will

657
00:40:21.800 --> 00:40:24.119
bring me into the strong city, who will lead me

658
00:40:24.199 --> 00:40:27.199
into edom? Will not thou owe God who has cast

659
00:40:27.280 --> 00:40:30.719
us off? Will not thou owe God to go forth

660
00:40:30.800 --> 00:40:33.880
with our host? Give us help from trouble, for vain

661
00:40:34.039 --> 00:40:36.960
is the help of man. Through God. We shall do valiantly,

662
00:40:37.239 --> 00:40:41.000
for He is for it. For He it is that

663
00:40:41.039 --> 00:40:45.039
shall tread down our enemies. This is a complete demonstrating

664
00:40:45.079 --> 00:40:48.320
confidence that, Hey, God, even though we've been defeated, even

665
00:40:48.360 --> 00:40:52.880
though we've been humiliated, even though we've suffered defeat, we

666
00:40:52.920 --> 00:40:56.199
trust in your your promises. This is the idea that

667
00:40:56.239 --> 00:40:59.920
we can trust in God's promises even though we can's

668
00:41:00.039 --> 00:41:02.159
state it this way. We believe in a God in

669
00:41:02.199 --> 00:41:06.119
whom we cannot see right, and we fix our heart

670
00:41:06.159 --> 00:41:09.639
on that God, even though all the circumstances around us

671
00:41:09.840 --> 00:41:13.400
call into question everything about that God. And at the

672
00:41:13.440 --> 00:41:17.119
same time we trust in God's promises, even though everything

673
00:41:17.159 --> 00:41:24.199
around us is like all those promises? Where are they now? Oh?

674
00:41:24.239 --> 00:41:26.239
You believe in a new heaven and a new earth

675
00:41:26.320 --> 00:41:28.599
with no more sin and no more death and no

676
00:41:28.679 --> 00:41:31.599
more suffering. But all around you and in you is

677
00:41:31.679 --> 00:41:36.039
sin and defeat and destruction and death and pain and

678
00:41:36.079 --> 00:41:42.000
misery and hurricanes and failure and humiliation and scandal. Well,

679
00:41:42.039 --> 00:41:46.599
I still trust in those promises. That's seemingly to be

680
00:41:46.719 --> 00:41:55.519
the idea from Psalm one eight. Now they this is

681
00:41:55.559 --> 00:41:58.639
how one source does it. Someone Away brings in the

682
00:41:58.679 --> 00:42:02.039
idea of national crisis in divine intervention. The incorporation of

683
00:42:02.079 --> 00:42:04.840
Psalm sixty into Someone eight carries the theme of seeking

684
00:42:04.840 --> 00:42:07.840
God's intervention in a time of national crisis, and Psalm

685
00:42:07.800 --> 00:42:10.800
sixty David acknowledge that human effort alone are insufficient without

686
00:42:10.800 --> 00:42:14.320
God's help. God give us eight against the foe, for

687
00:42:14.440 --> 00:42:17.400
human help is worthless. Psalms sixty, verse eleven. This plea

688
00:42:17.480 --> 00:42:20.599
for divine assistance and acknowledgment of human frailty continues in

689
00:42:20.639 --> 00:42:23.800
some one OW eight, suggesting that both personal and national

690
00:42:23.840 --> 00:42:26.760
deliverance depends on God's power. Now, the only thing I

691
00:42:26.800 --> 00:42:31.719
would say here is they saw and Psalm sixty and

692
00:42:31.760 --> 00:42:35.239
Psalm sixty, And in some one O eight. This primarily

693
00:42:35.320 --> 00:42:39.559
has a historical significance to Israel. You guys have been defeated,

694
00:42:39.719 --> 00:42:43.039
but God still that your defeat does not negate his

695
00:42:43.199 --> 00:42:46.800
covenant promises. Now, if we're going to apply it to ourselves,

696
00:42:46.960 --> 00:42:49.480
then you take the two parts of this. The personal

697
00:42:49.559 --> 00:42:52.960
idea is Lord, everything around me is in chaos. I

698
00:42:53.000 --> 00:42:55.000
got people trying to kill me, I got all of

699
00:42:55.039 --> 00:42:56.719
this going on. I don't know what's going on, but

700
00:42:56.800 --> 00:42:59.960
my heart is fixed on you. I'm going to trust

701
00:43:00.239 --> 00:43:04.920
you and praise you irregardless of circumstances. So we believe

702
00:43:04.920 --> 00:43:07.159
in a God in whom we cannot see while we

703
00:43:07.199 --> 00:43:09.360
live in the midst of circumstances that says there is

704
00:43:09.400 --> 00:43:16.239
no God, and we trust in God's promises his promises,

705
00:43:16.440 --> 00:43:21.400
even though everything around us calls into question God's promises.

706
00:43:21.920 --> 00:43:25.920
It's the same concept. But both are here, the personal,

707
00:43:26.199 --> 00:43:29.400
but in this case the national. But it's about God's

708
00:43:30.320 --> 00:43:33.039
about God. Our heart being fixed on God in the

709
00:43:33.039 --> 00:43:36.239
midst of circumstances, and this is trusting in God's promises

710
00:43:36.280 --> 00:43:39.400
even though we are not seeing those promises it being

711
00:43:39.400 --> 00:43:44.199
fulfilled as of yet. So in the midst of life,

712
00:43:44.480 --> 00:43:47.280
where there's failure and all these things, my heart is

713
00:43:47.320 --> 00:43:50.559
fixed upon God in spite of all the circumstances, and

714
00:43:50.760 --> 00:43:56.039
I trust in God's promise of ultimate deliverance, of ultimate salvation,

715
00:43:57.400 --> 00:44:00.199
no more pain, no more suffering death, even though right

716
00:44:00.280 --> 00:44:03.320
now you could say you're trusting in a God who

717
00:44:03.360 --> 00:44:05.920
made those promises, even though right now you're not seeing

718
00:44:05.920 --> 00:44:08.719
any of those promises come to pass. That's the whole

719
00:44:09.280 --> 00:44:15.840
struggle of the Christian life. God's sovereignty is also seen

720
00:44:15.880 --> 00:44:18.639
in Psalm sixty. It contains a reference to God's dominion

721
00:44:18.639 --> 00:44:22.400
over specific regions such as Shechem, Gilead, Moab, and Edom.

722
00:44:22.599 --> 00:44:24.920
By using this same section as some one O eight,

723
00:44:25.239 --> 00:44:28.480
the message reaffirms God's control over Israel's enemies and the

724
00:44:28.559 --> 00:44:31.599
lands they inhabit. This reinforces the idea that God's promises

725
00:44:31.679 --> 00:44:36.000
concerning the land and Israel's enemies remain secure despite temporary setbacks.

726
00:44:36.159 --> 00:44:39.159
The idea is God's promises are secure no matter what

727
00:44:39.320 --> 00:44:50.039
we experience, no matter what we see. So when we

728
00:44:50.039 --> 00:44:53.320
take Psalm fifty seven and we take Psalm sixty, and

729
00:44:53.360 --> 00:44:55.679
we bring it to Psalm one eight, then we have

730
00:44:55.800 --> 00:45:00.599
the combination of praise and petition blending together. It blends

731
00:45:00.639 --> 00:45:03.360
the personal praise of Psalm fifty seven with the national

732
00:45:03.400 --> 00:45:07.440
plea of deliverance in Psalm sixty. Understanding the historical context

733
00:45:07.440 --> 00:45:11.960
of both sections highlights how highlights the balance between David's

734
00:45:11.960 --> 00:45:14.679
individual trust in God during personal danger and his role

735
00:45:14.719 --> 00:45:16.880
as a national leader seeking God's help for Israel and

736
00:45:16.920 --> 00:45:20.760
military and political struggles. The dual focus enhances are understanding

737
00:45:20.880 --> 00:45:24.480
that personal faith and national concerns are entwined and David's

738
00:45:24.519 --> 00:45:28.880
relationship with God. Well, I would say it differently that

739
00:45:28.960 --> 00:45:33.760
it brings praise and it brings petition. My praise as

740
00:45:33.800 --> 00:45:37.280
I praise God irregardless of circumstances, and I fix my

741
00:45:37.360 --> 00:45:43.360
heart on God because He's immutable and unchangeable. Right, my

742
00:45:43.519 --> 00:45:47.639
petition to God is simply based on what promises He

743
00:45:47.719 --> 00:45:50.639
has given me. Now I cannot take the promises he's

744
00:45:50.679 --> 00:45:53.559
given Israel. But I can take promises that he's given

745
00:45:53.559 --> 00:45:56.679
to me, and I know the ultimate promise, the ultimate

746
00:45:56.760 --> 00:46:04.760
promise is grave, Satan death. Sin will all be done

747
00:46:04.800 --> 00:46:07.400
away with. There'll be a new heaven and a new earth.

748
00:46:07.440 --> 00:46:09.079
There'll be no more pain and no more suffering and

749
00:46:09.119 --> 00:46:12.400
no more death. I can petition for that day because

750
00:46:12.400 --> 00:46:14.639
I know in the meantime I may not be able

751
00:46:14.639 --> 00:46:16.840
to experience that. So you have to base your prayer

752
00:46:16.920 --> 00:46:20.440
on the actual promises we have. And I think, yeah,

753
00:46:20.519 --> 00:46:24.639
we get into a whole discussion there. Psalm fifty seven

754
00:46:24.679 --> 00:46:28.400
and Psalm sixty arose out of moments of crisis, whether

755
00:46:28.519 --> 00:46:31.079
personal or national. So Psalm one O eight reflects a

756
00:46:31.119 --> 00:46:36.039
mature faith that at the same time acknowledges present difficulties

757
00:46:36.159 --> 00:46:39.119
and trust in God's eventual deliverance. That's the thing. The

758
00:46:39.239 --> 00:46:43.280
Christian life is one that admits the current situation. We

759
00:46:43.320 --> 00:46:46.280
don't deny it, we don't pretend it's not real. We

760
00:46:46.400 --> 00:46:52.400
acknowledge reality. Christianity must acknowledge reality. So many times Christianity

761
00:46:52.440 --> 00:46:54.719
pretend we've been talking about that. I don't want to

762
00:46:54.719 --> 00:46:56.639
get back into it because this is supposed to get

763
00:46:56.639 --> 00:46:59.199
me out of it. But that's my whole frustration with

764
00:46:59.280 --> 00:47:01.880
Christianity when it comes to the reality of sin. We

765
00:47:01.960 --> 00:47:04.480
want to deny the reality that we're in a perpetual

766
00:47:04.480 --> 00:47:06.440
state of sin. We want to pretend that we can

767
00:47:06.480 --> 00:47:08.239
do this and do this. We want to pretend that

768
00:47:08.280 --> 00:47:11.280
we're set free when clearly we're not. Well. It's the

769
00:47:11.320 --> 00:47:15.840
same thing Christianity. These psalms are like, hey, no, acknowledge reality,

770
00:47:16.800 --> 00:47:27.960
acknowledged suffering, acknowledge defeat, acknowledge pain, acknowledge worry, anxiety, acknowledge doubt.

771
00:47:30.360 --> 00:47:33.480
It's very important. I think we have to see that

772
00:47:33.599 --> 00:47:38.440
all right, that someone away reflects a mature faith that

773
00:47:38.480 --> 00:47:41.119
at the very same time can acknowledge present difficulties and

774
00:47:41.159 --> 00:47:44.800
trust in God's eventual deliverance. The historical backdrop emphasizes that

775
00:47:44.840 --> 00:47:48.199
trusting God in the face of adversity is not just theoretical,

776
00:47:48.320 --> 00:47:50.440
but has been proven in David's life. The point is

777
00:47:50.679 --> 00:47:53.480
we have to have a faith. If it's mature, it

778
00:47:53.519 --> 00:47:57.840
doesn't deny reality, It accepts reality. It doesn't try to

779
00:47:57.880 --> 00:48:01.599
create a fraudulent reality, a false reality where we try

780
00:48:01.639 --> 00:48:04.159
to pretend. A mature faith is the one that says

781
00:48:05.440 --> 00:48:10.000
we still sin, we always sin, Hey, hey, there's pain,

782
00:48:10.280 --> 00:48:14.360
there's suffering in life, there's death. A mature faith accepts

783
00:48:14.400 --> 00:48:17.519
all of these realities. A mature faith has the ability

784
00:48:17.559 --> 00:48:19.599
to say, look if I look at the world, and

785
00:48:19.639 --> 00:48:21.639
I look at everything going on around me and in

786
00:48:21.679 --> 00:48:25.079
me and through me, and I could question the existence

787
00:48:25.119 --> 00:48:29.639
of God. A mature faith can acknowledge that a young,

788
00:48:30.119 --> 00:48:32.480
immature faith will be like, oh no, no, no, no, no,

789
00:48:32.679 --> 00:48:34.480
God is this, and God is that, and God and

790
00:48:34.519 --> 00:48:38.840
just try to and try to pretend. But sooner or later, look,

791
00:48:39.800 --> 00:48:44.280
sooner or later, you can keep dodging and ducking, and

792
00:48:44.320 --> 00:48:46.679
you can be weaving back and forth, and you can

793
00:48:46.719 --> 00:48:49.480
be missing all the punches of reality while you're young.

794
00:48:49.800 --> 00:48:52.360
Sooner or later you're gonna get punched into faith by

795
00:48:52.360 --> 00:48:55.960
faith by reality, over and over and over. Reality is

796
00:48:56.000 --> 00:48:58.159
just gonna keep punching you and punching you. And at

797
00:48:58.199 --> 00:49:00.719
some point you're gonna be like, either Chris is just

798
00:49:00.760 --> 00:49:02.960
a lie, or you got to go, wait a minute,

799
00:49:03.039 --> 00:49:16.639
I've got to understand Christianity and the face of this reality.

800
00:49:17.199 --> 00:49:20.719
The historical context of Psalm fifty seven and Psalm sixty

801
00:49:21.039 --> 00:49:25.440
provide important background for interpreting Psalm one oh eight David's

802
00:49:25.440 --> 00:49:28.000
personal experience of God's deliverance and is plead for Divine

803
00:49:28.039 --> 00:49:30.760
intervention on behalf of the nation. Reflects the enduring themes

804
00:49:30.760 --> 00:49:33.480
of reliance on God and both individual and collective crises.

805
00:49:33.920 --> 00:49:44.159
Understanding these backgrounds enriches the meaning of Psalm one eight Personal. National,

806
00:49:44.400 --> 00:49:50.440
But the main thing is personal focusing on God. And

807
00:49:50.480 --> 00:49:52.599
then the national part is more than I'm trusting in

808
00:49:52.639 --> 00:49:57.559
the promises of God. The personal part is about focusing

809
00:49:57.840 --> 00:50:01.480
and having my heart fixed and steadfast in God. Even

810
00:50:01.519 --> 00:50:04.280
though nothing around me is steadfast. I can find that

811
00:50:05.000 --> 00:50:08.280
fixed stability in God. And then the second part of

812
00:50:08.320 --> 00:50:11.880
someone Await is about trusting in God's promises even though

813
00:50:11.880 --> 00:50:14.239
everything around you says, wait a minute, you're gonna trust

814
00:50:14.239 --> 00:50:16.599
in the God. You're gonna trust in God's promises when

815
00:50:16.639 --> 00:50:20.360
you just got defeated, when there's pain, suffering, death and destruction.

816
00:50:22.280 --> 00:50:27.079
That's the idea. Now there's the historical context. There's the

817
00:50:27.199 --> 00:50:31.199
historical context of someone Await. Now we're at fifty minutes.

818
00:50:31.760 --> 00:50:33.719
Let's see what he does with it. All right, let's

819
00:50:33.719 --> 00:50:35.039
listen to a little bit more of this.

820
00:50:37.159 --> 00:50:40.199
One of the things he notes is the order of

821
00:50:40.199 --> 00:50:46.039
how this Psalm unfolds, begins with praise that.

822
00:50:46.239 --> 00:50:50.840
Leads to prayer or pleading or if you.

823
00:50:50.800 --> 00:50:55.639
Will, a request versus Psalm fifty seven begins with the

824
00:50:55.760 --> 00:51:00.880
pleading and ends with exultation spurge, and spends quite a

825
00:51:00.920 --> 00:51:05.719
bit of time talking about how sometimes in our lives

826
00:51:05.800 --> 00:51:08.280
we will start with praise and it ends in pleading,

827
00:51:08.320 --> 00:51:11.159
and sometimes we start with pleading that ends in praise,

828
00:51:13.000 --> 00:51:16.440
and maybe that's something that the Lord is teaching us there,

829
00:51:17.960 --> 00:51:24.119
But where it's situated in the Psalter seems to be intensional.

830
00:51:25.360 --> 00:51:28.519
Another commentator by the name of James Hamilton, who's written

831
00:51:28.840 --> 00:51:35.400
an excellent set of commentaries on the Psalms, he says this, and.

832
00:51:35.559 --> 00:51:38.320
I'm not quoting him verbatim.

833
00:51:38.360 --> 00:51:41.559
But he says something to the effect of Psalm fifty

834
00:51:41.679 --> 00:51:42.840
seven and Psalm.

835
00:51:42.599 --> 00:51:47.519
Sixty was the historical praying versus.

836
00:51:47.199 --> 00:51:51.119
Psalm one eight is the new David that has fulfilled

837
00:51:51.920 --> 00:51:56.119
all the patterns of praise and conquest. In other words,

838
00:51:56.559 --> 00:52:01.559
Psalm one eight, we should see it as Jesus himself praying.

839
00:52:03.639 --> 00:52:05.119
You remember David.

840
00:52:07.239 --> 00:52:13.800
Whoa We should see someone eight as the new David,

841
00:52:13.880 --> 00:52:24.800
as Jesus himself praying. Wow, okay, I would be you

842
00:52:25.360 --> 00:52:28.880
can work that on your own. I've gotta, I got.

843
00:52:29.440 --> 00:52:32.280
I'm not so sure about that. Okay. I know everyone

844
00:52:32.360 --> 00:52:37.559
loves to find Jesus everywhere, but oh, that may preach good,

845
00:52:37.599 --> 00:52:39.239
but I'm not so sure. Let's see if he offers

846
00:52:39.280 --> 00:52:40.480
any explanation here.

847
00:52:41.639 --> 00:52:43.440
That saw himself as a prophet.

848
00:52:43.880 --> 00:52:47.960
David saw himself as a type of Christ. The New

849
00:52:48.000 --> 00:52:51.599
Testament confirms that David was a type of Christ, and

850
00:52:51.639 --> 00:52:55.159
that David was a prophet. And so I agree we

851
00:52:55.199 --> 00:52:58.480
should read this as the very prayers of Christ himself.

852
00:53:00.320 --> 00:53:03.239
So let us hear this word of God. So ione

853
00:53:03.320 --> 00:53:07.159
to ate a song a psalm of David.

854
00:53:08.519 --> 00:53:11.840
My heart is steadfast, Oh God, I will sing and

855
00:53:11.880 --> 00:53:16.519
make melody with all my being. Awake, oharp and liar,

856
00:53:16.639 --> 00:53:20.840
I will awake the dawn. I will give thanks to you,

857
00:53:20.920 --> 00:53:24.719
O Lord, among the peoples. I will sing praises to

858
00:53:24.920 --> 00:53:29.880
you among the nations. For your steadfast love is great

859
00:53:29.920 --> 00:53:35.599
above the heavens. Your faithfulness reaches to the clouds. Be exalted,

860
00:53:35.599 --> 00:53:40.159
Oh God, above the heavens. Let your glory be over

861
00:53:40.239 --> 00:53:43.519
all the earth, that your beloved ones may be delivered.

862
00:53:44.400 --> 00:53:46.239
Give salvation by your right.

863
00:53:46.039 --> 00:53:51.960
Hand, and answer me. God has promised in his holiness.

864
00:53:52.599 --> 00:53:55.320
With exultation, I will divide up.

865
00:53:55.320 --> 00:53:59.760
Shechem a portion of the valley of Sukkath.

866
00:54:00.760 --> 00:54:04.159
Theuriad is mine, Manassa is mine, Ephraem is my helmet,

867
00:54:04.920 --> 00:54:11.039
Judah is my scepter, Moab is my wash basin upon Eaedom,

868
00:54:11.119 --> 00:54:16.079
I cast my shoe over Philicia. I shout in triumph.

869
00:54:17.320 --> 00:54:21.199
Who will bring me to the fortified city? Who will

870
00:54:21.280 --> 00:54:24.400
lead me to eat them? Have you not rejected us?

871
00:54:24.400 --> 00:54:27.039
O God, you do not go out? Oh God, with

872
00:54:27.159 --> 00:54:31.639
our armies, Oh grant us help against the foe, For

873
00:54:31.840 --> 00:54:33.800
vain is the salvation of man.

874
00:54:34.840 --> 00:54:37.880
With God we shall do valiantly. It is he who

875
00:54:37.880 --> 00:54:40.000
will tread down our foes.

876
00:54:42.360 --> 00:54:45.480
Okay, now I did a little work. I immediately obviously

877
00:54:45.480 --> 00:54:48.400
went to Ai, because you know, it's the quickest way

878
00:54:48.440 --> 00:54:51.559
to get something. Ay, I said this. Reading Psalm one

879
00:54:51.880 --> 00:54:55.880
eight as a prayer of Christ is a philologically rich

880
00:54:55.920 --> 00:55:00.559
approach that aligns with traditional Christian interpretation, where many seen

881
00:55:00.599 --> 00:55:05.639
as having deeper messionic significance. The psalms often express the emotion, struggles,

882
00:55:05.639 --> 00:55:08.400
and hopes of David the Psalmist, who is frequently viewed

883
00:55:08.440 --> 00:55:11.880
as a type or foreshadowing of Christ through the lent.

884
00:55:12.079 --> 00:55:14.519
This lens someone o Wait can be understood as both

885
00:55:14.599 --> 00:55:18.920
David's prayer and a prophetic anticipation of Christ's own life

886
00:55:18.960 --> 00:55:23.599
and ministry. So they're saying you could you could read

887
00:55:23.639 --> 00:55:28.360
it as a prophetic anticipation of what Christ did. In

888
00:55:28.400 --> 00:55:31.840
other words, we could take someone oh eight and say, Okay,

889
00:55:32.039 --> 00:55:35.320
this is David's prayer. So it's not so much that

890
00:55:35.360 --> 00:55:37.760
we hear it as the prayer of Jesus, but we

891
00:55:37.840 --> 00:55:40.800
see it as anticipating what Jesus did. Then we would

892
00:55:40.840 --> 00:55:43.480
go through some one o eight and see how Jesus

893
00:55:43.519 --> 00:55:46.639
fulfilled all of this. I do have a question, though,

894
00:55:47.000 --> 00:55:54.960
all right, I'm gonna ask. Is Psalm one eight ever

895
00:55:55.239 --> 00:56:09.199
quoted in the New Testament and applied to Jesus. All Right,

896
00:56:09.199 --> 00:56:11.639
we're gonna see here. We're gonna do a little work here,

897
00:56:13.639 --> 00:56:16.639
all right, Nestina, this is where I already have my problems. Okay,

898
00:56:16.920 --> 00:56:20.400
here we go. Someone Owait is not directly quoted or

899
00:56:20.440 --> 00:56:23.800
explicitly applied to Jesus in the New Testament. However, many psalms,

900
00:56:23.840 --> 00:56:26.679
including those like someone Await, are considered to have messionic

901
00:56:26.679 --> 00:56:30.159
implications by Christian interpreters. Even if they're not specifically cited

902
00:56:30.199 --> 00:56:32.199
in the New Testament. Now you see my problem with

903
00:56:32.239 --> 00:56:35.760
that Hermaeutically, Hey, hey, I got a commentary here that

904
00:56:35.840 --> 00:56:38.159
says we should see this as a prayer of Jesus. Okay,

905
00:56:38.199 --> 00:56:40.519
I don't care what the commentary says. Do I have

906
00:56:40.599 --> 00:56:43.360
anything in the New Testament that says, hey, someone O

907
00:56:43.440 --> 00:56:46.320
wait is quoted in the New Testament and is applied

908
00:56:46.320 --> 00:56:49.920
to Jesus. If that never happens, then then are then

909
00:56:49.960 --> 00:56:54.760
we're just on a hermeneutical subjective, do what you want

910
00:56:54.920 --> 00:56:59.920
kind of thing. All right? Now, some would AI trust

911
00:57:00.079 --> 00:57:02.639
offering me some reasons why some one O eight maybe

912
00:57:02.679 --> 00:57:06.960
still be seen as relevant to Jesus. Typological application. Now

913
00:57:07.000 --> 00:57:10.280
here we go, we're going to get to typology. I

914
00:57:10.320 --> 00:57:15.760
don't like the typological or topological application of scripture. I

915
00:57:15.760 --> 00:57:19.400
cannot stand it because you just go along to, well,

916
00:57:19.440 --> 00:57:21.480
this is a type of this, this is a type

917
00:57:21.480 --> 00:57:24.599
of this, and you just subjectively declare it based on

918
00:57:24.639 --> 00:57:27.320
you what. I don't know, you woke up one day

919
00:57:27.320 --> 00:57:29.880
and felt that way. Though Some one O eight is

920
00:57:29.920 --> 00:57:32.199
not directly quoted in the New Testament, it can be

921
00:57:32.280 --> 00:57:36.199
understood through typology. David as the Psalmist is often viewed

922
00:57:36.199 --> 00:57:38.119
as the type of Christ. In this sense, many of

923
00:57:38.199 --> 00:57:41.000
David's psalms are interpreted to reflect the life, ministry, and

924
00:57:41.039 --> 00:57:44.039
work of Jesus. Well, if David is a type of Christ, well,

925
00:57:44.079 --> 00:57:48.639
then David commit adultery and have someone's husband killed. Well, no,

926
00:57:48.760 --> 00:57:51.800
that part does it? Well, then, so you just subjectively

927
00:57:51.840 --> 00:57:54.400
picked the part that you go. Well, that's if there's

928
00:57:54.400 --> 00:57:57.960
something in the New Testament where it likens David to

929
00:57:58.320 --> 00:58:02.559
Christ or Christ to David, then take that part. But

930
00:58:02.599 --> 00:58:05.880
you can't just artificially just take whatever you want. I

931
00:58:05.880 --> 00:58:08.960
don't I'm not a fan of this, all right. Someone

932
00:58:09.039 --> 00:58:11.599
Await expresses themes like praise, trust in God, and a

933
00:58:11.599 --> 00:58:14.159
plea for deliverance, all of which are characteristic of christ

934
00:58:14.280 --> 00:58:18.400
relationship with the Father during his ministry. It says indirect

935
00:58:18.719 --> 00:58:22.360
thematic parallels. Although someone Owaight is not directly cited, it's

936
00:58:22.400 --> 00:58:27.559
themes resonate with New Testament teachings about Jesus. No, no, no, no, no,

937
00:58:27.559 --> 00:58:29.840
no no no. I'm I don't know if he's going

938
00:58:29.920 --> 00:58:32.280
to go that direction. I am not a fan of that.

939
00:58:32.400 --> 00:58:34.159
I am not a fan of that in any way,

940
00:58:34.199 --> 00:58:39.679
shape or form, not I'm not. Immediately my brain was like,

941
00:58:39.679 --> 00:58:41.280
wait a minute. I don't think the New Testament ever

942
00:58:41.360 --> 00:58:44.719
cites someone await, So I know, now, maybe we could

943
00:58:44.760 --> 00:58:47.000
go to Psalm fifty seven. Maybe we could do some

944
00:58:47.039 --> 00:58:53.559
work there. So I don't know, let's see where he goes.

945
00:58:55.960 --> 00:58:56.920
This is God's word.

946
00:58:57.840 --> 00:59:02.719
You'll notice verse says one through four begin with this praise,

947
00:59:03.480 --> 00:59:07.800
with this exaltation that is typical of the psawmist.

948
00:59:09.159 --> 00:59:15.719
The heart of the king is steadfast. My heart is steadfast,

949
00:59:15.800 --> 00:59:17.679
Oh God. That is the.

950
00:59:17.679 --> 00:59:23.320
King's heart is unshakable, It is firm, and it is immovable.

951
00:59:24.119 --> 00:59:28.800
The whole being of the king is immutable from his

952
00:59:28.880 --> 00:59:30.039
devotion to God.

953
00:59:32.719 --> 00:59:34.239
Let that sink in for a moment.

954
00:59:37.280 --> 00:59:45.480
I see that's whoa his His entire devotion is immutable, unchangeable. Well,

955
00:59:45.519 --> 00:59:49.559
obviously David's devotion to God was very changeable. Okay, Right,

956
00:59:50.079 --> 00:59:52.760
Denny have some ups and downs. I think Keerry's just saying, hey, look,

957
00:59:52.800 --> 00:59:56.239
my heart is fixed on you at the It's steadfast

958
00:59:56.320 --> 01:00:00.039
in you in the midst of this situation. Don't you

959
01:00:00.079 --> 01:00:02.360
know if we can say that that was a truism

960
01:00:02.639 --> 01:00:06.360
of all of his life. I think in the historical setting.

961
01:00:09.880 --> 01:00:19.000
My heart is immutable in steadfastness to God. Who would

962
01:00:19.079 --> 01:00:20.559
dare utter such words as that?

963
01:00:22.280 --> 01:00:27.000
There's no alteration in terms of my praise for God.

964
01:00:29.800 --> 01:00:35.079
That's what the King is saying. He goes on to

965
01:00:35.159 --> 01:00:36.079
make it more clear.

966
01:00:37.360 --> 01:00:41.199
He will sing and make melody, he says, with all

967
01:00:42.000 --> 01:00:49.000
my being or all my glory some translations, all of

968
01:00:49.119 --> 01:00:55.599
who I am will give singing and make melody with

969
01:00:55.840 --> 01:00:59.679
all of who I am. That there's not a portion

970
01:00:59.880 --> 01:01:05.320
of my soul that is not singing and making melody

971
01:01:05.360 --> 01:01:06.159
to God.

972
01:01:08.079 --> 01:01:12.039
Okay, does anyone know the hermeneutical issue we're running into here? Okay,

973
01:01:12.039 --> 01:01:14.559
we're gonna have to stop. Do you know the issue?

974
01:01:15.760 --> 01:01:22.519
He is reading poetry as these exact statements of fact.

975
01:01:23.360 --> 01:01:27.480
David is singing. This is lyrics. This is poetry where

976
01:01:27.519 --> 01:01:32.199
you speak and very almost exaggerated tones. I don't think

977
01:01:32.239 --> 01:01:32.719
you can say.

978
01:01:32.840 --> 01:01:37.039
Okay, all of David's being was immutably fixed to God,

979
01:01:37.280 --> 01:01:42.239
and all of his being he's basically saying David was perfect,

980
01:01:42.280 --> 01:01:43.360
and that's ridiculous.

981
01:01:43.400 --> 01:01:46.679
We know he wasn't perfect. We know his life. Once again,

982
01:01:46.960 --> 01:01:51.840
we have to face reality. David was a sinful, flawed

983
01:01:52.199 --> 01:01:56.159
man with ups and downs. But in this historical situation.

984
01:01:56.239 --> 01:01:59.159
He's quoting from Psalm fifty seven, when Saul was coming

985
01:01:59.199 --> 01:02:01.480
after him, when he was when he was dealing with that.

986
01:02:01.599 --> 01:02:04.360
In that moment, he's saying, Lord, Lord, I'm gonna fix

987
01:02:04.920 --> 01:02:08.639
my my, my, I'm gonna my heart's gonna be fixed

988
01:02:08.639 --> 01:02:11.199
on you. I'm gonna sing and get praised with even

989
01:02:11.280 --> 01:02:13.840
with my glory awake, p sultry and harm, I myself

990
01:02:13.840 --> 01:02:15.920
will awake early. He is saying, like, hey, in the

991
01:02:15.960 --> 01:02:18.440
midst of this situation, I'm going to praise you. And

992
01:02:18.480 --> 01:02:20.679
he may have meitt it in that situation, but this

993
01:02:20.800 --> 01:02:24.639
is just expressing emotion. There are times you probably said, Lord,

994
01:02:24.880 --> 01:02:27.480
I will praise you with my whole heart. I will

995
01:02:27.519 --> 01:02:31.119
worship you, and state it in such a dogmatic way.

996
01:02:31.159 --> 01:02:35.480
I think he's just expressing his emotion in that moment.

997
01:02:37.159 --> 01:02:40.920
He's making a dogmatic claim that basically David was perfect.

998
01:02:41.320 --> 01:02:44.639
He was in mutable devotion to God. He with his

999
01:02:44.960 --> 01:02:47.840
entire being. There was not any part of him that

1000
01:02:48.039 --> 01:02:51.679
was any like. That's that's not what you do with poetry.

1001
01:02:51.719 --> 01:02:55.199
That's not how we interpret Remember, we have to interpret

1002
01:02:55.440 --> 01:02:58.519
things based off the literary genre in which we find.

1003
01:02:58.880 --> 01:03:01.400
This is poetry this is a song.

1004
01:03:07.199 --> 01:03:07.639
All right.

1005
01:03:07.920 --> 01:03:10.239
I'll let him just speak for a little bit more

1006
01:03:10.239 --> 01:03:11.320
and then we'll stop.

1007
01:03:13.199 --> 01:03:14.000
So thinking.

1008
01:03:14.400 --> 01:03:17.480
Think of this audacious statement for a mere man to make.

1009
01:03:18.760 --> 01:03:24.000
My heart is immutable towards God, and with all of

1010
01:03:24.079 --> 01:03:27.920
who I am, every fiber of my being, I will

1011
01:03:27.960 --> 01:03:30.320
sing and make melody.

1012
01:03:31.280 --> 01:03:34.840
With all of who I am.

1013
01:03:35.079 --> 01:03:38.599
Goes on to say, awake, oh, harp and liar, I

1014
01:03:38.679 --> 01:03:40.639
will awake the dong.

1015
01:03:41.440 --> 01:03:47.719
So the wholeness of the singing, and in this praising

1016
01:03:47.920 --> 01:03:53.239
of God and this commitment of a steadfast heart, when.

1017
01:03:53.119 --> 01:04:00.280
Does it begin. It's the totality of the kings life.

1018
01:04:01.239 --> 01:04:06.880
When I wake up, I will praise the Lord, and

1019
01:04:06.920 --> 01:04:08.800
I will do it with all of who I am,

1020
01:04:09.119 --> 01:04:10.960
and I will do it in such a way that

1021
01:04:11.039 --> 01:04:13.760
I cannot be altered, I cannot be taken off.

1022
01:04:13.760 --> 01:04:17.559
Of course, I am going to praise God with every

1023
01:04:17.639 --> 01:04:20.480
square inch of my being.

1024
01:04:23.840 --> 01:04:28.760
Okay, now, immediately, even even AI just immediately fights back

1025
01:04:28.800 --> 01:04:32.840
on this right. Uh, does David mean immutable? No, David

1026
01:04:32.880 --> 01:04:34.800
is not claiming his heart is immutable in the sense

1027
01:04:34.800 --> 01:04:38.000
of being unchangeable or incapable of being altered. The term

1028
01:04:38.039 --> 01:04:42.599
steadfast reverse refers more to a determined determination or resolve

1029
01:04:42.840 --> 01:04:46.280
than than to a state of immutability. David expressing that

1030
01:04:46.320 --> 01:04:49.320
his heart is firmly committed to praising God regardless of circumstances.

1031
01:04:49.440 --> 01:04:54.280
His steadfast heart and indicates firm resolved confidence. David is

1032
01:04:54.320 --> 01:04:56.800
expressing a conscious decision to remain committed to God in

1033
01:04:56.840 --> 01:05:01.480
praise and worship. All right, So there, it's not immutability.

1034
01:05:05.440 --> 01:05:17.079
And and I'm gonna say when interpreting Psalms, don't we

1035
01:05:17.280 --> 01:05:27.719
have to take into account that it is that it

1036
01:05:27.760 --> 01:05:39.239
is poetry and that comes with different rules of interpretation.

1037
01:05:40.719 --> 01:05:43.239
All right, I'm gonna I'm gonna see here says yes,

1038
01:05:43.280 --> 01:05:46.159
when interpreting the Psalms, it is essential to recognize that

1039
01:05:46.199 --> 01:05:48.800
they were primarily poetry, and this affects the way we

1040
01:05:48.840 --> 01:05:53.119
interpret their language imagery and me and meaning. Poetry, including

1041
01:05:53.119 --> 01:05:56.079
biblical poetry, uses a range of literary techniques such as

1042
01:05:56.159 --> 01:06:04.079
metaphor parallelism, hyperbally high perbole, and symbolism that often operates

1043
01:06:04.079 --> 01:06:10.400
differently from prose or didatic didactic text. Therefore, interpreting Psalms

1044
01:06:10.440 --> 01:06:16.639
involves considering certain characteristics of poetry figurative language, a parallelism,

1045
01:06:17.119 --> 01:06:26.480
emotional and spiritual expression, imagery, symbolism, hyperbole, and exaggeration. Like

1046
01:06:26.599 --> 01:06:30.159
much poetry, the Psalms often use hyperbole an exaggeration for

1047
01:06:30.679 --> 01:06:33.920
emotional effect. For example, Psalms six six, David says, I

1048
01:06:33.960 --> 01:06:36.599
am weary with my mourning. Every night I flood my

1049
01:06:36.599 --> 01:06:39.039
bed with tears. This is likely an expression of extreme

1050
01:06:39.119 --> 01:06:42.719
sorrow rather than a literal statement about physical flooding his bed,

1051
01:06:42.920 --> 01:06:52.000
So we have immediately this is just a unbelievable David. Hey, everyone,

1052
01:06:52.000 --> 01:06:55.639
look at David's heart. David's heart is immutable and he's

1053
01:06:55.679 --> 01:06:58.880
praising God with every ounce of his being. Like there's

1054
01:06:59.039 --> 01:07:02.079
no there's no a thing flawed, and David, give me

1055
01:07:02.199 --> 01:07:10.440
a break. David is a man like we are. The

1056
01:07:10.519 --> 01:07:12.880
point is David is like, Hey, in the midst of

1057
01:07:12.880 --> 01:07:15.000
this situation, I'm gonna fix my heart in you and

1058
01:07:15.039 --> 01:07:19.480
praise you in spite of my circumstances. The circumstances are unstable,

1059
01:07:19.559 --> 01:07:21.639
but I'm gonna fix my heart on you because God,

1060
01:07:21.719 --> 01:07:24.119
You're immutable, not me, but I'm gonna fix it. I

1061
01:07:24.159 --> 01:07:30.199
need stability somewhere. It's in you, and I'm going to

1062
01:07:30.239 --> 01:07:34.639
trust your promises even though in the in the current

1063
01:07:34.719 --> 01:07:41.199
situation we've experienced defeat. Well, there's a little work on

1064
01:07:41.239 --> 01:07:43.719
someone oh eight. There's a little bit of work we did.

1065
01:07:43.920 --> 01:07:47.239
We did, we barely scratched the surface. But once again,

1066
01:07:47.679 --> 01:07:51.760
you just see where you listen to a sermon and

1067
01:07:52.239 --> 01:07:53.880
I mean we're right out the gate and he just

1068
01:07:53.920 --> 01:08:01.639
makes a completely not true statement. If there's any part

1069
01:08:01.639 --> 01:08:04.519
of us that's immutable, ladies and gentlemen, we're taking on

1070
01:08:04.639 --> 01:08:11.639
attributes of God. O. That's that's the most ridiculous. Oh man. Okay,

1071
01:08:11.679 --> 01:08:16.000
all right, well there we go. It was starting off

1072
01:08:16.039 --> 01:08:18.159
really good. I should have just not listened to any

1073
01:08:18.159 --> 01:08:20.000
more of the sermon. All right, we'll stop right there.

1074
01:08:20.119 --> 01:08:23.600
Thanks for listening. Hopefully this was a little break for me,

1075
01:08:24.119 --> 01:08:26.399
a little break for you. We've got a little bit

1076
01:08:26.399 --> 01:08:28.439
more understanding of Psalm one O eight and now it

1077
01:08:28.520 --> 01:08:31.239
borrowed from Psalm fifty seven and Psalm sixty. We understand

1078
01:08:31.239 --> 01:08:33.840
the historical context of Psalm fifty seven and Psalm sixty.

1079
01:08:34.039 --> 01:08:38.920
We understand the two parts to this, and well you

1080
01:08:38.920 --> 01:08:40.720
can do that, you can do some more work, or

1081
01:08:40.760 --> 01:08:42.760
if you have more questions on Psalm one oh eight,

1082
01:08:43.079 --> 01:08:45.560
by all means, you can let me know. And well

1083
01:08:45.600 --> 01:08:47.640
we'll just see if we decide to do any more

1084
01:08:47.680 --> 01:08:50.560
work on this. In the meantime, thank you for listening. Everyone.

1085
01:08:50.600 --> 01:08:56.039
Have a great day, great evening, great night. God bless