1-3 – The singer opens with a profession of faith by being assured of God’s covenant promises.  God is righteous, that is he is faithful to keep his promises, and this is the basis of the prayer.

4-11 – Rescue me from those who want to hurt me.  They are wicked and cruel men, those who oppose true faith in God.  The singer acknowledges God’s protective hand and guidance all the way back to his conception.  The singer declares his faithful actions to God.  This is reminder that the benefits of the covenant are not automatic but are only for the faithful.  The singer has no hope of rescue except in God.

12-16 – The singer calls out for God to come quickly to rescue him.  He hopes to be able to praise God in the future to others for God’s saving grace during this danger.

17-21 – In my youth you taught me to trust you.  Do not abandon me now in old age.  Allow me to proclaim God to a new generation.  God’s attributes of righteousness and faithfulness are proclaimed.

22-24 – The conclusion that the singer expects to praise God in the future for his saving grace during this time of danger.

1-3 – Deliver me from those who seek my life, those who say, aha, aha.

4-5 – Now a call for the faithful, those who seek God, to rejoice when God’s delivers the singer. Such a rescue would be evidence and assurance to the poor and needy that God keeps his promises.

Psalm 69 is an individual lament in which a faithful person is suffering for the wrongs that he is done, but that the wicked are taking advantage of the suffering and making it worse.  But if this is from David, he represents the whole nation.  The New Testament cites several verses from this Psalm and applies them to the life of Christ.

1-4 – The singer describes great danger from treacherous enemies who hate him without cause.  Much of the attacks come as lies.

5-8 – The singer admits his own folly.  He does not hide it.

9-12 – The singer talks about bearing reproach.  In Romans 15:3, Paul applies verse 9 – the reproaches of those who reproach you have fallen on me – to Jesus.  Jesus suffers reproach for the sake of God’s truth.

13-18 – The singer expresses his reliance on God.  We see the names of God, Elohim and YHWH.  God’s attributes are described as steadfast love and faithfulness.  These are basis for approaching God in prayer.

19- 21 – God you know all about me, all my faults, my reproach, my shame, and my dishonor.  The singer finds no comfort or pity from his attackers.  Verse 21 – is used by the Apostle John in John 19, where Jesus dying on the cross is given sour wine to drink.  

22-28 – The singer now calls on punishment for his attackers, as they deserve it.  Verses 22-23 are cited in Romans 11:9-10 by Paul to explain why Jews who reject the message of Christ have hardened.  Verse 25 – is cited by Peter in Acts 1:20 and applied to Judas.

29-33 – Deliver me for the sake of the humble.  Then the singer will glorify and magnify God to the faithful for this salvation.  

34-36 – As a result, the earth, sea, and heavens and all the faithful praise God.

Weekly Comments on Prayer:

1-3 – There is gladness among the faithful when God arises to act.  The righteous are happy because now the wicked will perish.   

4-6 – This is a call to praise God with singing, as God especially takes care of the fatherless, the widows, the solitary, and the prisoners.  The rebellious are not blessed.  

7-10 – The singer recalls the progress of the nation during the Exodus as they moved through Sinai and into the promised land. 

11-14 – The Psalmist now recalls victory that God gave to the nation over the gentile kings who opposed them.  Interesting observation, how the women of a village will go to the next village to spread the news of victory. 

15-18 – The destination of the ark is Mt. Zion, not the larger, higher, northern mountain of Bashan. Verse 18 is quoted by the Apostle Paul in Ephesians 4.  Paul changes the words.  Here we read God receiving gifts among men.  Paul says in Ephesians 4, that Christ ascended, referring to Psalm 68:18 and that Christ gave gifts to men.  The scholars say that in context we receive gifts from God in order to give them to others.  

19-23 – God protects his people from their enemies.   

24-27 – Here a procession is described, likely bringing the ark to the sanctuary in Jerusalem.  

28-31 – Gentile enemies are described as fierce wild animals, who lust after tribute and who delight in war. But gentile kings will one day bring their tribute and praise to the true God in Zion. 

32-35 – Finally, there is a call to all gentile kingdoms of the earth to praise the God of Israel.   The nation of Israel being the light of the true God to the world. 

1-3 – May God bless us, the people sing, so that all the nations may know him.

4-5 – May the all the nations be glad in the rule of the true God, who rules justly. 

6-7 – God will bless us, his people, so that all the nations of the world will fear him and turn to him.

1-4 – Let all the earth worship the God of Israel based upon his awesome deeds.

5-7 – The singer describes the miracles of the Exodus as evidence of God’s awesome deeds, which result in the basis of all people worshipping God.

8-12 – The singer now recounts how God tested the Hebrew people and brought them through the Exodus to the promised land, a place of abundance.  God has a chosen a special people to bring light and knowledge of God to all the people of the world.

13-15 – Now, the singer gets personal and explains that his offerings at the sanctuary to thank God for answer to his personal prayer.  These offerings are not bribes but gratitude.

16-20 – Because God has answered his prayer, the singer is praising God for all to hear.  Each-and-every person should be able to thank and to praise God for their answered prayers.  Notice that one of the requirements for God to answer your prayer is that you must not cherish iniquity (sin) in your heart.  This is not a requirement to be sinless, but a reminder to thank God and to serve him better.

1-4 – The singer begins with praise for God in Zion.  Blessed are those who are part of the covenant people; they are called to worship God. 

5-8 – God is praised for his awesome deeds of creation.  The hope of all the ends of the earth are in this awesome creator.

9-13 – Now the people delight in the abundant harvest that God provided through the showers of rain.  

1-6 – David asks that God would hide him from the secret plans of the wicked.  The tools of the wicked in this case are bitter words, lies.

7-10 – But the wicked who shoot bitter words like arrows at the faithful will find that God shoot arrows at them.  The lies of the wicked are turned against them, and they are brought to ruin.  The world looks on in amazement and the faithful rejoice in the LORD.

1-2 – David is apparently inflight and unable to worship at the sanctuary, so he remembers past worship at the sanctuary.  His soul thirsts and his flesh faints for God.

3-4 – David is confident of future worship in the sanctuary.  David anticipates singing, lifting his hands, and praising God.

5-8 – Yet, David states he clings to God wherever he is, even in the watch of the night because God is his help.

9-11 – David then in confidence declares that those who seek his life will fail and die.  As a result, David will rejoice in God.

1-2 – The singer begins by stating that on God alone and in silence will his salvation come.

3-4 – Next the singer addresses the wicked who attack him with lies and injustice.  

5-7 – Verses 5-7 repeat verses 1-2, although the description of “wait in silence” is now and imperative, a command.  In this way the singer expresses confidence in God salvation.

8-10 – Here the singer addresses the faith.  The wicked are but a breath.  Do not trust riches.

11-12 – God’s word is certain.  To say once and then twice is to say that the idea is sure or certain.  In this case, God alone has power and steadfast love, and God will judge a man’s heart by his deeds.  We see the same sentiment in the New Testament Book of James chapter 2, where faith is displayed by ones works.

1-3 – In poetic form, the congregation imagines themselves at the end of earth as they call upon God who is their refuge and their strong tower against the enemy.

4-5 – Although offered in first person, the Psalm is sung by the entire congregation.  The request for help is again poetic as they request to dwell in God’s tent forever and to find refuge under the safety of his wings.

6-7 – Now the Psalm asks for protection of the king.  Impliedly, the protection of their king will result in their protection as well.

8 – This protection and safety from God will result in songs praising God.

1-5 – The nation has lost its initials battles with the enemy and now their very existence is at risk.  The singer recognizes that these initial defeats are from God.

6-8 – The singer acknowledges that the land of Israel belongs to God and that they will yet have victory.  

9-12 – There is another plea for God’s saving hand and the acknowledgement that victory only comes from God, not from human effort.  Vain is the salvation of man.

1-10 – This is a cry for help in the face of fierce and bloodthirsty enemies.  Verses 1-2 are plea to be delivered from enemies.  Verses 3-4 give the reason for the prayer.  These evil men pursue David but for no transgression or sin of David.  The wicked are described as howling dogs, prowling about the city, with swords in their lips.  David states that God holds all the nations in derision, perhaps he. Is implying that Saul’s men are acting like gentiles.  

11-17 – This stanza declares confidence that God will protect David and make an example out of his persecutors.  David asks that the wicked may be defeated so that all will know that God rules over Israel and to the ends of the earth.  David again describes these men as howling dogs who curse and lie and who are trapped in their pride.  But David confidently sings of God’s steadfast love for David.  God is David’s fortress and refuge      

1-2 – The Psalm begins by directly addressing the wicked rulers over them, who allow injustice, wrongs, and violence to the people.  Calling the wicked rulers gods is not to say that the wicked rulers are somehow the Nephilim, but rather to mock them because they act like they are gods.  Alternatively, some scholars believe that the meaning of the word in Hebrew is not gods but mighty lords.  

3-5 – David now brings the charge against these wicked rulers. The common thread is that the wicked rulers do not honor God.  They do not fear him, and so they act with impunity.  They are compared to poisonous serpents with venom like the adder.  

6-9 – A poetic curse is called upon the wicked rulers that their teeth will be broken, that they will dissolve like snails in the sun, that they will be like a still born child, and that they be swept away like brittle thorns in a fire. 

10-11 – The faithful are reminded that God will seek vengeance against the wicked rulers, and the faithful will glorify God as righteous.  God is the ultimate righteous ruler who will call these petty tyrants to account.

1-5 – David begins with a confident request for mercy.  David uses the titles of deity to include the Most High - El Elyon and God - Elohim.  David displays cheerful confidence amid danger because he knows that God fulfills his purpose for David.  Again, we see the poetic terms.  Enemies are described as lions, fiery beasts, men with teeth as sharps as spears, swords, and arrows.  God is described as a mother bird who puts her wings of protection around David.  God is exalted above the heavens and his glory is over all the earth.  And we honor God for such glory.

6-11 – Notice more poetic terms like a pit to fall into.  Here David emphasizes the expectation of victory and God’s vindication.  The result of answered prayer is that David will thank God within the congregation and will also praise God among the nations.  Here now is a question for us, do we thank God for answered prayers among the faithful, and do we praise God for his steadfast love and faithfulness among the unbelievers? 

1-4 – David reviews his difficult circumstances and sets his mind to trust in God for help and rescue.  Notice the words attacker, oppress, and enemies are followed by the word trust.  In this way, with the proper response of trust in God, David is not afraid.

5-7 – David gives further description of his enemies.  They are the opponents of all that is good, not just opponents of David.

8-11 – Here the singer acknowledges that God is for him, and this is the basis of his trust and his decision not to be afraid.  God is always for those who trust in him.

12-13 – Finally, the singer expresses confidence that if God is for him, then it is as good as done.

1-3 – Here is a plea for mercy.  Danger comes from an enemy that bears a grudge against David in anger.

4-8 – David describes his desperation with words like anguish, terrors of death, fear, trembling, and horror.  He wishes he could be a dove and fly away to the desert for safety.

9-11 – David now asks God to destroy the enemy that brings such fear upon him.  Notice that the singer does not pray that the enemy will repent and relent as in other individual laments.

12-15 – David describes the betrayer, a man, my equal, my companion, my familiar friend, with whom he took counsel, and with whom he walked side-by-side together in house of God.

16-19 – Now a call to God for help and an expression of trust that God will hear David’s plea.  

20-21 – Here is further description of the enemy, my companion, with whom we swore and oath together to protect each other.

22-23 – Confident declaration that the faithful who cast their burden on the LORD will be sustained by God and the righteous faithful person will be delivered from his enemies.  

1-3 – David calls to God to save him from ruthless men who seek his life.  Although the Ziphites are covenant people of Israel, they do not set God before themselves.

4-5 – David calls God his helper, the one who upholds the life of the faithful and who will return the evil back on his enemies.

6-7 – David looks forward when his promises to make a freewill offering God in thanksgiving of his anticipated rescue.

1-6 – The fool says in his heart that there is no God.  All people are corrupt.  No one is good no not one.  They eat up my people as they eat bread.  Yet, it is God who fights against them for us.  Although the Psalm is talking about the salvation of the faithful people of Israel, how much more we can pray the prayer as those saved by the blood of Christ.

1-4 – The main attack of Doeg against David is his lying tongue and boastful words.  

5-7 – David says to Doeg that God will deal with Doeg in the sight of all for his evil against David. The faithful who take refuge in God, like David, can rely on the LORD’s protection.  Doeg trusts in the abundance of his riches, but it will not help him. 

8-9 – In contrast, the man who trusts in God will be safe in the steadfast love God forever and ever. 

1-2 – David begins by asking God to have mercy upon him because of God’s steadfast love. Here David calls back to Exodus 34:6-7, where God passes before Moses, who is in a cave on the side of a mountain, and proclaims “the LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgressions and sin, but who will by no means clear the guilty…”  David calls for God to wash away his iniquity and cleanse him from sin.

3-5 –  David confesses his sin; he owns up to his sin.  David acknowledges that his actions have sinned against God, and that God’s judgment or justice upon him is clear and justified.  David goes so far as to say that he has been a sinner since the moment that he was conceived.   

6-13 – David asks for restoration and renewal with a fresh sense of God’s presence.  He wants to be clean on the inside, his inner self.  David asks that God blot out and no longer look at David’s sin.  David asks that God not take away the Holy Spirit from him.  Much has been said and written about this statement. The Old Testament says little about the Holy Spirit, so it is hard to use this one-line to justify a theological position on the indwelling ministry of the Holy Spirit.

14-17 – These verses deal with worship after a person’s sins have been forgiven.  True worship only comes as a result confession, repentance, forgiveness and restoration.

18-19 – These are interesting verses that imply each person’s spiritual relationship with God is somehow related to everyone else’s spiritual relationship with God.  The application for us is that as church body, we are a community of forgiven people worshipping God in the way that he has directed us.

1-6 – God summons the Earth to assemble before him.  Three names of God are given in verse one; the Mighty One – El Gibhor, God – Elohim, and LORD – Yahweh.  El Gibhor means Mighty God, the powerful and mighty warrior, and the Messiah.  Elohim refers to God, the creator, all powerful and strong.  Notice that this word is plural, in reference to the Trinity and the name of God used in the creation account of Genesis chapter 1. Yahweh is the special covenant name that God told the Hebrews who agreed to the covenant blessings that they should call him.  Again, the psalmist uses poetic terms describing God as a devouring fire and a mighty tempest.  The fourth name of God is found in verse 6, where the word Judge – Shaphat is used.  God is the one who pronounces judgement.  These all-encompassing names of God make way for God as judge, who will judge all of the people of Earth.

7-15 – God calls people to worship him from their heart.  There he will judge their worship of him.  He does not need their sacrifices.  Instead, God wants their thanksgiving, praise, and obedience, this is what worships God.  In verse 14 we see the fifth term for God, the Most High – El Elyon.  God wants sacrifices from the heart from all peoples of the Earth. 

16-22 – God now rebukes the wicked who mouth their praise to God, yet by their actions show that they do not honor God with their heart.  In verse 21, we see the sixth term for God, I – Yahweh, which often stated in the English translations as I Am.  God is, he has no beginning and no end.  So, this instruction from God is not going to change, it is timeless.  Finally in verse 22, we find the seven name of God, God – El-oah, this is a term for Mighty God, made in the vocative case, directly addressing God.

23 – The final verse summaries the Psalm, the one who offers thanksgiving as his sacrifice glorifies me, to the person who is disciplined and follows my commands, I will show that person the salvation of God.

1-4 – Here is a call to pay attention to attain wisdom and understanding, which is often used in Wisdom Literature to mean spiritual perception, the ability to approach life from God’s perspective.  The singer states that he will do this by solving a riddle.

5-12 – The riddle is presented, which, as stated above, is the question of why the faithful have times of trouble, while the unfaithful always seem to prosper.  The unfaithful trust in their wealth, yet they are not wealthy enough to ransom their lives from death.  All of the wealth of the unfaithful is left to others.  The unfaithful will die just as the faithful will someday die.  Then the Psalm explains what happens after death.

13-20 – The singer tells us that after death the unfaithful will be sent to Sheol, a grim place of destruction.  The unfaithful dead will be in an unnatural situation of having a soul unattached to a body.  In contrast God will ransom the soul of the faithful from Sheol.  Here we see future reference of Christ’s death on the cross that paid the ransom for our sins.  Instead of Sheol, the faithful after death will live in glory with God.  The implication is that the faithful will have new bodies in glory with God.

Psalm 48 is a hymn celebrating Zion as God’s special city, which God defends for the sake of the world. It commemorates an event where gentile nations threatened Zion, and God protected the city and the people within.  We can identify with this psalm as it is God himself who is our defense.

1-3 – The LORD is King, and he resides in Zion, Jerusalem. The reference to the holy mountain could be to the Temple in Jerusalem, but because of the reference of the holy mountain to be in the north, it is probably a poetic term, idiom, not for a physical location but for the throne of God over all creation.  See Isaiah 14:13.

4-8 – The gentile nations that attacked Jerusalem are defeated.  Even a mighty east wind destroys their ships.  

9-11 – The LORD’s presence and protection of Jerusalem brings joy to his people.  Such deliverance displays God’s steadfast love for his people.  The reference to the daughters of Judah is a poetic term for the towns and villages of Judah.

12-14 – While the congregation admires the strength of the city, yet it is God secures the city.  The congregation commissions itself to tell the next generation of this display of God’s steadfast love for them.

1-4 – The LORD loved Israel and gave them the covenant blessings, but this was done so that all peoples of the world might come to fear and to love the God of Israel.  The term clap your hands, all people is a poetic expression of exultation.  Again, verse 2 uses the term the LORD, the Most High, El Elyon, the highest God over all the gods of the world.

5-7 – The psalmist now issues a call for all peoples to praise the God of Israel by voice and instrument.

8-9 – God reigns over all the nations.  The psalm looks to a future time when the leaders of the nations will worship God as children of Abraham worshipped God.

1-7 – Here is the scripture which inspired Martin Luther’s hymn, A Mighty Fortress is Our God.  The people of God are secure within Zion, even in times of tumult, for God is their strength and refuge.  Here the psalmist uses poetic forms, such a raging sea, great earthquakes and warring nations, to state that God will protect the people of Zion, no matter what.  Notice verse 4, the title Most High is El Elyon in Hebrew, the Most-High God of all gods, of all people, and is first referenced in Genesis 18:14.  This title for God is often used when relating the to the gentiles. 

8-11 –  This God who protects Zion will one day be exalted by all the nations of the Earth.  In verse 11, the title for God is the LORD of Hosts, which in Hebrew is Yahweh Tsabot, or in Latinized form, LORD Sabbaoth.  Here is God presented as the commander of the hosts of heaven, the heavenly beings.  One day God will make all wars cease and all people and all nations exalt and worship him.

1 – The singer addresses the king, a descendant of David, directly.

2-9 – The king is described as handsome, majestic, and just.  In verse 6 the singer addresses God, who sits above the throne of the Davidic King.  Then the singer describes the divine ideals of how the earthly king should reign, which includes righteousness and which hates wickedness.  These are an admonition to the young king about to be married. These verses also have double meaning as they are cited in Hebrews 1:5 to refer to Christ as the Son, the Son of God, who is superior to the angels. 

10-15 – In verses 10-15, the singer addresses the bride and describes the wedding procession. She is described as beautiful, and she is a princess of a foreign country,

16-17 – Now singer addresses the young king that his sons will continue his line after he is gone.

1-8 – The congregation recites that they have heard of what God has done in the past for their ancestors. He drove out the nations and planted them in Palestine/Israel.

9-16 – They pour out their plea for help as it seems God has abandoned them just now on the battlefield. Their troops have been slaughtered and taunted.

17-22 – The congregation states that they have been faithful and have not forsaken the God of the covenant.

23-26 – Therefore, they cry out for God to come and to help them now. They use the poetic form of asking God to wake up, to see their distress, and to save them. They can boldly ask God with confidence for help because they are his covenant people. The Psalm is ended with the request for God to redeem his people for the sake of his steadfast love.

1-5 – Here is a poetic expression of the soul yearning for God as the deer thirsts for a flowing stream.  The soul’s yearning for God is only satisfied in the singing of public worship at the Sanctuary.   

6-11 – The singer is geographically separated from God north of the Sea of Galilee near Mt. Hermon.  Verse 7 is a cryptic use of surging water, flowing streams and the roaring sea.  Deep calls to deep, perhaps speaks to two things.  First, the roaring waters are the troubles that flow over the singer and his deep need for God.  Second, only the deep water of God can satisfy the singer’s need.  Likely this is a call from the depth of despair to the depth of God’s goodness. 

Psalm 43

1-5 –  The singer asks God to vindicate him against the wicked who prevent him from worshipping at the Sanctuary.  God’s light and truth are personified as guides who will lead him back to God’s holy hill. 

1-3 – The opening section calls in faith on the LORD to honor the covenant with Israel by sustaining those who are kind to the poor.  As an example, see Proverbs 19:17 - Whoever is generous to the poor lends to the Lord, and he will repay him for his deed.  Note that the singer is praying according to God’s will.  See 1 John 5:13-15.

13 I write these things to you who believe in the name of the Son of God, that you may know that you have eternal life. 14 And this is the confidence that we have toward him, that if we ask anything according to his will he hears us. 15 And if we know that he hears us in whatever we ask, we know that we have the requests that we have asked of him.

4-10 – The previous statement of faith now turns to the singer’s predicament, serious illness and betrayal by a close friend.  In John 13:18 Jesus applies this verse to Judas, the betrayer.    

11-12 – The singer returns to faith and acknowledges that the LORD will continue to honor him and to acknowledge his covenant help to the poor.  

13 – The end of Book One.  This a doxology concluding Book One.

1-10 – The singer recounts past mercies from God that he is thankful for.  The singer recounts these past mercies to those in the great congregation.  In doing so, the singer highlights the LORD’s attributes of faithfulness and steadfast love.  The singer goes on to say blessed is the man who makes the LORD his trust; such a man will not be disappointed.  The LORD does not seek sacrifice and offerings from his people, but an open ear to hear and to respond to the word of the LORD.  

11-17 – The singer now asks for mercy once again from the LORD; he asks for deliverance from the wicked.  This deliverance would put the wicked to shame, and they would be disappointed in their schemes.  This is in contrast to the faithful, to all who seek the LORD; they should rejoice and be glad, shouting Great is the LORD!  The prayer is offered in humility.

1-3 – The singer is trying to be quiet in his suffering and not to say anything disparaging about God in front of the wicked, but finally he speaks.  What follows next is worship, the only appropriate thing to say before God.

4-6 – The singer prays to know how fleeting is his life so that he may not engage in the turmoil of life trying to heap up wealth.

7-13 – The singer confesses his sin, which is perhaps partly responsible for his suffering.  The singer asks the LORD to deliver him from all of his transgressions and to take away God’s discipline for sin, and then he waits upon the LORD.  The final thought is a confession that the singer is just a sojourner, a guest in this present life, as are all men.

1-8 – The singer in anguish describes his sufferings because of his sins.  He refers to this anguish as the tumult of his heart.  His sufferings for his sins are described as arrows from the LORD.  

9-14 – The singer’s anguish intensifies as he is estranged from the LORD and from his friends.  He describes intense loneliness.  

15-22 – The singer ends with a confession that the LORD is his only hope in this otherwise hopeless situation.  In verse 18, he confesses his iniquity, his sin.  He says, I confess my iniquity; I am sorry for my sin.  On this confession, he now bases his petition for salvation from his troubles.

1-11 – Do not be envious of evildoers. Do not fret, be assured that God’s justice will come in the end, then evildoers will fade like grass and be no more, but the faithful, the meek, will inherit the land and delight themselves in peace. Psalm 37:1 is almost identical to Proverbs 24:19. Notice the commands in verses 3-11. Trust in the LORD, Do good, Dwell in the land, befriend faithfulness, Commit your way to the LORD, Trust in him, Be still before the LORD, Wait patiently for him, Refrain from anger, and Forsake wrath.

12-20 – The LORD thwarts the schemes of the wicked. The wicked think of all kinds evil schemes against the faithful, but the LORD sees to it that the wicked perish and that their evil schemes come to nothing. The LORD knows the days of the righteous; he is right there with them.

21-31 – Therefore, commit yourself to doing good. The singer reiterates that the wicked will be cutoff, but those blessed by the LORD will inherit the land. Only those faithful, blessed by the LORD, can do good because it is by the LORD that the steps of a man are established. One verse that means a lot to me is Psalm 37:25, I have been young, and now am old, yet I have not seen the righteous forsaken or his children begging bread. Verse 31 also, for one who has hidden God’s word in his heart, his steps do not slip.

32-40 – The LORD protects the righteous from the plots of the wicked. A common theme in the Psalms is that the faithful; are always under threat from the devices of the wicked, but they may trust in the LORD to preserve them. The singer then gives a final assurance that the LORD will not abandon the faithful to the power of the wicked, but will ensure that both the righteous and the wicked receive their proper regard in due time, most likely in the world to come.

1-4 – The singer begins by stating that the wicked act without fear of God.  Who are the wicked?  The wicked are those who do not reject evil but who are given over to committing such acts of evil.  The wicked flatter themselves.  The wicked believe that God cannot see their sins.  They wicked always lie; they do not act wisely nor act good.

5-9 – In contrast God acts with steadfast love and faithfulness to his holy godly people.  We also see other attributes of God such as righteousness, and justice.  God figuratively takes his faithful people under the refuge of his wings. God nourishes them from the fountain of life, and so they may see the light, that is so that they may experience life.

10-12 – The final prayer is that God, through his steadfast love, will protect the faithful people of God from the wicked.  The faithful people of God are the upright of heart.

1-3 – Images of combat are used to cry for help against those who pursue the singer. 

4-8 – Petition that the schemes of the wicked will fail.  This petition is based upon the faithfulness of the singer; the evil devices of the wicked; the lack of cause by the wicked; not a vindictive request but one based upon faith God and his word.

9-10 – A promise to praise God for the coming answer to the singer’s petition for help.

11-16 – A second statement about the unjust schemes of the evil pursuers.

17-18 – How long, oh LORD, the request is urgent, and the waiting is hard.

19-21 – A third statement describing the evil pursuers. They wink the eye and hate me without cause.

22-26 – A prayer for vindication and deliverance.  Be not silent!  An appeal to the righteousness of God.

27-28 – The singer’s deliverance will be honored shared by the faithful as they delight in the deliverance of the righteous singer.  The high point of the Psalm is here as prospect of telling the faithful of God’s faithfulness.

1-3 – The singer invites the humble to bless the LORD at all times. The idea behind the word bless is to speak a good word about someone. When a person blesses God, he speaks a good word about God’s kindness and generosity. To magnify the LORD is to tell how great he is.

4-7 – The singer gives specific instances of God’s kindness. He sought the LORD, and the LORD answered him. Those who look to the LORD are not disappointed. The poor man cried, and the saved him from all his troubles.

8-14 – Therefore, the singer encourages all to fear the LORD. Fear the LORD and seek him. Note that a holy life is defined as how we deal with others. Keep your tongue from evil. Turn away from evil, do good, seek peace and pursue it.

15-22 – The LORD cares for his faithful one who trust him. The broken hearted and the crushed in spirit are those who have been humbled. The Psalm is clear that both the righteous and the wicked will have affliction, the difference between the two is their outcomes. The LORD delivers the righteous, but the LORD will condemn and slay the wicked.

1-3 – A call to praise God who is righteous; he is faithful to act according to his holiness and his covenant promises.  God’s people are called “O you righteous” and “the upright.”  Praising God includes singing and musical instruments.

4-9 – Here the singer offers the first reason to praise God; God’s word is upright and spoke creation into existence.  The attributes of God extolled here include uprightness (expressing the very best motives on God’s part), faithfulness, righteousness, and steadfast love.

10-12 – Next, the singer offers the second reason to praise God; God’s will prevails.  God has made the world and rules it according to his own purposes.  There is no power that can successfully oppose God.  How fortunate are his covenant people.

13-19 – Reason three to praise God is that God is all knowing and discerns all things.  God is both immanent and transcendent.  The protective eye of the LORD is on those who fear him. 

20-22 – As a result of these three reasons to praise God, the faithful, upright people of the covenant can be glad and trust in the steadfast love of God. 

1-5 – Psalm 32 presents deep spiritual truth; a person is only blessed and happy when his sins are forgiven.  Forgiveness of sin and iniquity is God’s expression of kindness and mercy to his covenant people.  Only when we uncover and do not hide our iniquities, our sins, will God forgive the iniquity and blot it out.  

6-11 – This section opens with the word, therefore.  Therefore, this deep Biblical truth can be applied to everyone who repents and confesses his sin to God, while God may be found.  Do not be foolish and wait indefinitely to confess your sins.  The godly are not sinless, but they readily confess their sins.  There is a contrast presented between sorrows suffered by the wicked and the steadfast love of God that surrounds the godly person.

1-2 – The singer uses metaphors like rock, fortress, and refuge to demonstrate his dependence and trust in God.  It is God’s righteousness, that is God’s faithfulness to his covenant promises that is the ground for confidence and assurance of God’s help.

3-8 – Now the singer recounts previous experiences where God has rescued him from enemies that would do him harm, and so the singer rejoices and is glad.  Note that verse 5 states “into your hand I commit my spirit,” which Jesus recited on the cross.  Like Jesus, the innocent sufferer trusts in God for his vindication.  In verse 6 the singer says that he hates the wicked and has not part with them.

9-13 – Here the singer states that he is once again in distress.  His adversaries plot to take his life.  The singer confesses that he is a sinner.

14-18 – The singer expresses trust in God for deliverance based upon his prior experience and based upon covenant promises of God in the covenant to sustain the righteous.  “I trust in you, O LORD.”  “My times are in your hand; rescue me from the hand of my enemies and from my persecutors!”  “O LORD, let me not be put to shame, for I call upon you.”  The faithful righteous people are those who trust in God, believe his word, and seek to please him.  The wicked are everyone else, and the wicked seek to destroy the faithful. 

19-24 – the singer closes with assurance that God who made covenant promises and who kept the promises to his faithful people in the past will continue to do so.

1-3 – David begins with three reasons to extol or honor God, deliverance from the attacks of foes; answered prayer in time of sickness; and, rescue from impending death.

4-5 – David now urges fellow worshippers to give praise and thanks to God.  God’s anger is for a moment, but his favor his for a lifetime.  

6-7 – God alone is David’s security. 

8-10 – David prays for his life that he may continue to praise the LORD for his faithfulness to David.

11-12 – The experience in which sorrow has turned to joy leads David to praise and to thank God forever.  “My glory” means “one’s whole being.”

1-2 – The singer calls on the angels, the heavenly beings, to acknowledge the glory and the strength of the LORD, to worship him in the splendor of his holiness.

3-9 – The thunderstorm is a representative of the voice of the LORD, which is described six-ways. And all in the temple, observing this power, majesty, and glory of the LORD, cry glory.

10-11 – The LORD is enthroned over the flood as king forever over creation, and he will give strength to his faithful covenant people and bless them.

1-2 – The singer cries earnestly for the LORD to hear him. This an urgent request for help in a time of emergency. The situation is desperate, to the point of death. This is a cry for mercy, not getting what you deserve.

3-5 – The singer contrasts himself to the wicked, those who actively oppose God, the wicked are more than sinners. The singer asks to be rescued on that difference.

6-9 – The LORD hears the prayer and rescues the individual or the people along with his anointed, the Davidic King. This is prayer of praise, thanksgiving, and continued confidence in covenant God, LORD.

1-3 – Psalm 27 begins with an acknowledgment that the safety of the worshippers comes from the LORD.

4-6 – The singer presents a picture of safety in the LORD’s sanctuary as a means of demonstrating the LORD’s protection for his faithful covenant people.

7-12 – The singer cries out for continued favor of the LORD.  The deliverance asked for is for the purpose of continuing to seek God.  Verse 8a – “seek my face” is a command to many.  Verse 8b - “your face, LORD, do I seek,” is a personal response.

13-14 – The singer admonishes each of the worshippers to live in continued confidence and trust in the LORD.  To wait for the LORD is to look to him with dependence and trust; this is what enables one to be strong and courageous.

1-2 – The Lord is my refuse, the only one on whom I can rely on for my well-being.

3-4 – My delight is being with the godly, those who also rely on the Lord for their well-being. The saints are the godly, in contrast to the ungodly who run after idols and false gods.

5-6 – The Psalmist expresses contentment with God by referencing his allotment of the land of Israel which provides for his sustenance. This is the family inheritance.

7-8 – The Psalmist expresses further contentment in God’s presence and moral instruction. I have set the Lord always before me; because he is at my right hand, I shall not be shaken. Compare this to Psalm 15, where the one who walks blameless and does what is right shall never be moved or shaken.

9-11 – The Psalmist expresses his final contentment thinking about the everlasting joy that he will have after death in heaven with God, At your right hand are pleasures forevermore.

1-3 – The Psalm begins with an expression of trust and confidence that the LORD hears their prayers and answers them

4-5 – The first person prays for the LORD’s guidance.

6-7 – The second person asks for forgiveness of sins, mercy, and love.

8-11 – The third person praises and thanks God for his goodness and mercy.

12-15 – The fourth person states that the one who fears God can be confident in the LORD’s friendship.

16-21 – The fifth person again requests forgiveness of sins and protection from affliction, troubles, and enemies.

22 – Finally, the prayer for the entire congregation concludes with a plea for rescue and protection.

1-2 – The LORD is the creator, founder, and owner of all things; therefore, he bestows the blessings of creation.

3-6 – The question is now asked who will receive the LORD’s blessings.   The answer comes back that only those with clean hands a pure heart will receive blessings and enjoy the LORD’s righteousness.  This includes not acting false to others, not swearing deceitfully, and seeking the LORD, to know him and to know what he commands.

7-10 – In verse 7 those carrying the ark ask the gate keepers to open the gates for the King of glory.  In verse 8a, the gate keepers ask who is the King of glory?  Verse 8b in reply says he is LORD, strong and mighty, mighty in battle.  In verses 9 and 10, the conversation is repeated.  They ask that the King of glory may come in.  The gate keepers ask who is the King of glory?  The reply again is that the LORD of hosts is the King of glory.  Jehovah Sabaoth. 

1-4 – The LORD is a shepherd to his people.  He provides food, water, safety, and protection for his people.

5-6 – The LORD is a host who provides welcome, food, and safety.

The LORD literally pursues us with goodness and mercy all the days of our lives.  We can dwell safely in the house of the LORD forever.

                                Cycle One – 22:1-5 – Lament – Pain and Trust

Pain is described, followed by affirmation of faith by previous generations

                                Cycle Two – 22:6-11 - Lament – Pain and Confidence

Pain is described, followed by an affirmation of David’s faith from childhood.

B.           22:12-18 – Lament of the Suffering King - 

                                Cycle One – 22:12-15 - describes his enemies and his suffering

                                Bulls of Bashan encircle him

                                Lions open their mouths to devour him

                                Cycle Two – 22:16-18 – again describes his enemies and his suffering

                                Dogs – waiting till he was dead so they could tear his limbs and eat him

                                                 pierced my hands and feet, figuratively the tearing of flesh by dogs

He is good as dead, and so they divide up his garments

C.           22:19-21 – Petition for deliverance from death 

Save me from the mouth of the lion!  You have rescued me from the horns of the wild oxen!

David may have received the word of God that he would be saved, because in the rest of the Psalm – he praises God for his deliverance

D.           22:22-31 - Praise and encouragement for prayer

22:21 - David addressed the congregation of people with his vow to praise God.  

22:23-26 – David called on the congregation to praise the LORD

22:27-31 – David called to the world at large, anticipating that the world would turn to the worship of the LORD

In praise for what God did for the righteous sufferer (Jesus Christ) 

Psalm 20

1-5 – The congregation or nation speaking to the king asks the LORD to give the king success in battle. 

6-8 – The congregation speaks about the king; they proclaim their faith in the LORD alone to give the king victory. 

9 – Here is a final plea to the LORD to save the king in battle

Psalm 21

1-7 – We begin with a prayer of thanksgiving that the LORD has given the king success in battle.  Verse 7 is the stated assumption that the LORD’s blessing on the king is because the king trusts in the LORD.

8-12 – The congregation appears to be talking to the king and they declare their confidence in the king’s future success.

13 – The LORD is praised for his strength and power to give the king success in battle.

1-6 – The heavens declare the glory of God:  including, his power, wisdom, worthiness of honor and worship.   This is the general revelation of God about himself, but without words.

7-11 – The Law of the LORD, the Torah, is the LORD’s specific revelation of himself through words.  The Law of the LORD is perfect for reviving the soul.  This includes God’s testimony about himself, his laws, his precepts, his commandments, and his rules.  Again, all of which are true and perfect.  They enlighten and reward the one who keeps them.

12-14 – This Psalm leads the singer to a humble response, to look at one’s own sins and failures.  The Psalmist asks to be kept from presumptuous sins that have dominion or power over us.  Finally, the Psalmist comes to verse 14, which uses words of sacrifice and worship, that his words and his meditations would be acceptable as a sacrifice in God’s sight.

1-3 – The Lord is my strength.  Here is the main theme of the Psalm.  The LORD is my:

Strength, my rock, my fortress, and my deliverer.  The LORD is my shield, the horn of my salvation, my stronghold.  (v:18 – my support)

The Lord keeps David safe against his enemies.

4-6 – In my distress, I prayed to God for help.  God heard my voice and rescued me.  

7-19 – Here is an imaginative scene of a heavenly rescue.  

20-30 – David claims his own righteousness, and God rewarded David in this deliverance.

-          30 – following the LORD’s perfect (blameless) way, enables a man to become blameless

31 – 45 – The LORD has given David mercy.  God’s gift of mercy was military prowess over the enemy.

46 – 50 – The LORD is faithful to his anointed king.  David’s prominence has come from the LORD and not David’s own power or greed or lust.

49 – Paul uses this verse in Romans 15:9 as part of his proof that it was always God’s plan that the gentiles receive the light and the knowledge of God through a Davidic King, in this case Jesus. 

1-2 – This is the request for vindication.  

3-5 – Here the Psalmist claims he is innocent of any wrongdoing.  He asserts that he is a godly man whose ways are blameless.

6-9 – The Psalmist asks for an answer to his prayer and then specifies the request for protection against violent adversaries.  Poetic metaphors, hide me in the shadow of your wings and keep me as the apple of your eye.  See Deuteronomy 32:10.

10-12 – The wicked enemies have no pity.  Their hearts are closed, and they speak arrogantly, eagerly looking for an opportunity to destroy the Psalmist.

13-14 – The Psalmist asks for to defeat the wicked attackers.  The only reward for these wicked people will be in this life, and even that will be given to their children as inheritance when they are but infants, marking an early death.  

15 – In contrast, the Psalmist expresses confidence in that because of his own blameless ways, after death he will awake from the sleep of death and behold the face of God.

1-2 – The Lord is my refuse, the only one on whom I can rely on for my well-being.

3-4 – My delight is being with the godly, those who also rely on the Lord for their well-being.  The saints are the godly, in contrast to the ungodly who run after idols and false gods.

5-6 – The Psalmist expresses contentment with God by referencing his allotment of the land of Israel which provides for his sustenance.  This is the family inheritance.  

7-8 – The Psalmist expresses further contentment in God’s presence and moral instruction.   I have set the Lord always before me; because he is at my right hand, I shall not be shaken.  Compare this to Psalm 15, where the one who walks blameless and does what is right shall never be moved or shaken.  

9-11 – The Psalmist expresses his final contentment thinking about the everlasting joy that he will have after death in heaven with God,  At your right hand are pleasures forevermore.

Who will dwell in the house of the LORD?  What does the ideal worshipper of God look like?

In v:2-5b – The answer is given that ideal worshipper of God is one whose walk with God is blameless.  Here “to walk” is “to do what is right.”  Verse 2 is the general answer, the remaining answers in 3-5b are simply examples of the main point.

Please note that these answers deal with matters of character and go beyond the Law of Moses. Jesus taught the same point in the Sermon on the Mount in Matthew 5-7.

5c – The person who has embraced the covenant promises may be confident that God will ensure his stability.

Godless people, here the gentiles, devour God’s people.  The godless are described as the fool, as the one who is corrupt, and as one who does abominable deeds.  The fool is one who has stubbornly rejected wisdom.  These evildoers assume that there is no God, but even if He exits, such a person assumes that God takes no interest in human affairs, and God will not answer the prayers of his people.  Paul cites this Psalm in Romans 3:9 to show that all have sinned and fall short of the glory of God.

But the Lord does exist, and He is the refuge and safe place for the faithful.  The people of God are in a covenant relationship with God, and therefore they must remember that God is their refuge and that God will protect them and will defeat the evildoers.  We as saved people are in the New Covenant relationship with God, so we too can pray this prayer.

In view of the threats from evildoers and the assurance as covenant people that God will deliver them, the community of faithful now prays for God’s rescue and concludes with firm hope, when, not if, God will deliver them.

How long will you forget me is not a question to God as much as it is an expression of feeling unable to endure any longer. Is this your situation? The Psalm moves from God’s apparent indifference to the Psalmist’s anguish. It feels as though God has forgotten them, that God has hidden his face from them, that God has abandoned them. This is summed up in the rhetorical question, how long shall my enemy be exalted over me?

The anguish is followed by this prayer for help. The Psalmist calls on God to intervene.

The conclusion is that the Psalmist reaffirms his trust in God’s steadfast love of God’s faithful ones. The Psalmist is assured that God will save him from this crisis and will deal with him bountifully.

When liars prevail in all aspects of society, it seems as though the faithful have disappeared. 

The Psalmist asks that the LORD to cut off the liars be removing them from his people and from their positions of authority.  

The Psalmist remembers the promises of God to defend and to protect the poor, the needy, and the disadvantaged.  Unlike the liars, God’s words and his promises, are pure, refined, and purified.   So, we can rely on God’s promises to protect us. 

The Psalm closes with the assurance that God will guard the faithful.  We can trust in God even though the wicked and the vile prowl on every side.

In the second part of the Psalm, the question is answered.  We are called upon to look beyond the present crisis, as bad as it is, and to trust in God, who sits sovereign on the throne in heaven; God will act according to his righteousness.  During the time of extreme crisis, the upright in heart are tested and the wicked are destroyed.   The upright and the righteous have confidence that they will be vindicated, and they will behold the face of God. 

The lament - O LORD, why do you let the faithless wicked people get away with destroying the poor?  The wicked say that there is no God, that he has forgotten, that God does not see their deeds of evil, that God will not call us into account.

A plea to God (Elohim) to arise and come to the aide of the afflicted because in fact God does see the injustice and wickedness.  Break the arm of the evildoer.

Concluding confidence in God’s justice and power.   Justice has to do with conduct in relation to others. Just behavior accords with what is morally right and fair. Justice is the quality of doing what is right.  God is just and in righteousness always acts morally right and fair with people.  The wicked are not just; they do not act morally right or fair with the poor and other disadvantaged people.  We can pray in faith according to Psalm 10 that God will do justice, do the right thing, in regard to those who cannot defend themselves. 

Psalm 9 is primarily a Psalm of public praise and thanks for victory over gentile nations. In contrast, Psalm 10 is a lament over faithless Israelites who actions mimic the wicked actions of the gentile nations.

The worshipper intends to give thanks to God with his whole heart. Praising God is to be done with your inner self. He praises O Most High, El Elyon, the God above all other gods, including the gods of the gentiles. Genesis 14:18-19.

The Psalm recounts victory over the enemy gentile nations, who attacked Israel unjustly.

The Psalm celebrates the security of God’s righteous rule. God is on the throne to rule in justice and righteousness. To know God’s name, to put your trust in him, and to seek him are the marks of a godly righteous person.

God called Abraham and all Israel so that all of the peoples of the world would be blessed, and so the Israelites are to tell all the people of the world about the marvelous deeds of God.

A prayer for deliverance from present affliction. The gentile threat has passed, and this new situation has arisen. So, the Psalm looks back at past deliverance to ask for present deliverance.

The Psalm again celebrates God for protecting the needy and helpless by defeating the wicked.

One more time, a call for God to judge the gentile nations. Their plans are made by mere men, God’s plans are made by God.

The majesty of God’s name, his revealed character, is seen in the dignity he gives to mankind. Covenant name, YHWH, is also majestic in all the world. The babies and infants are the people of Israel. The foes, the enemies, and the avenger are mighty unbelieving Gentiles.

The Psalm recounts man’s place in the created order. The Psalm beholds the heavens, and then marvels at God’s notice of mere man. In fact, God is mindful of man. God’s greatness does not mean remoteness, but a focus on details. Verse 5 could mean lower than God or lower than the angels.

For man to be crowned with glory and honor is to signify that mankind is God’s kingly representative on the Earth. The reference to putting all things under his feet is now a reference to the coming Kingship of Jesus Christ.

O LORD, our Lord, how majestic is your name in all the earth.

Psalm 7 starts out with a cry for safety because of the desperate circumstances that David finds himself in.  In the 1st verse, David calls for refuge and deliverances from his pursuers.   

David claims innocence in the face of his pursuers.  He has done no wrongdoing that now results in his suffering, quite the contrast to David’s suffering in Psalm 6, which was the result of his wrongdoing.  This Psalm clearly only applies to those who suffer unrightly the malice of wicked people. 

David calls on God to arise as Judge.  God is called upon, as a righteous judge, to save David from these attacks.  This is a Psalm that can help all of God’s people to pray when they are persecuted by the wicked.  

In response, God’s anger against the wicked persecutors will show itself by turning their own schemes against them. 

David rejoices that the covenant, personal, relational God, YHWH, is also the Most High, El Elyon, the God above all other gods.  Genesis 14:18-19. 

Repeatedly in this Psalm we see the words judge and righteousness. 

David asks God to judge his persecutors in righteousness.  David proclaims that God is the righteous judge.  Psalm 4 – righteousness is the faithfulness in which God acts according to his holiness and covenant promises.  David, and we, can appeal to the righteousness of God for salvation, protection, and refuge from the wicked, but our appeal should come from our own righteous relationship with God and with this wicked person. 

In contrast, since the death and resurrection of Jesus Christ on the cross to pay the penalty of our sins, we who believe in faith will not be cut-off from God, even for subsequent sins. See Romans 8.

David acknowledges that his illness stems from his sins, and this causes the moaning, the cries, weariness, loss of sleep, grief, and sorrow over his sins. Stated differently, David weeps and cries because now he understands clearly that he is a sinner. He weeps for the sin not the suffering.

The Lord hears David’s prayer of confession for his sins, and God forgives David as evidence by God delivering David from this life-threatening situation.

When we confess our sins, we know that we acted wrongly and that perhaps someone else was hurt. But do we also realize that our relationship with God has been hurt, and that is why Jesus died on the cross?

Jesus, I am sorry that you suffered and died on the cross for this my sin.

The Psalm begins with a calling out to God, followed by praise that God loves justice and hates the wicked, the proud, the evildoer, the liar, and the bloodthirsty men. Their attack against David is really an attack on God.

In contrast, the godly person has every right to be confident that God will lead him into righteous actions. David then asks God to judge these evil men, who have rebelled against God.

Finally, the Psalm closes by assuring the faithful of God’s care and protection, in contrast to the fate of the evildoers.

It is okay to ask God to judge the wicked who persecute you. But remember your prayer is based upon your faith and trust in God and your commitment to righteousness.

David appeals to the righteousness of God. 

Again, David recollects a past experience, where God has rescued him, much like Psalm 3, which emboldens his faith to pray confidently in the present.   

David then has a word of rebuke for those faithless people who mock the godly man.   

Psalm 4 states with certainty that God hears the prayer of the godly person.   

It cautions the godly sufferer about anger.  They can be angry, but they should not let this anger lead them into sin.  The correct response is to increase their faith and to trust in God for vindication. 

Check yourself in prayer, be angry, but sin not, trust in the Lord. 

David models genuine faith amidst his dire straights. 

David remembers past experiences where God has rescued him, and to these past experiences David builds his confidence of faith.   

From this Psalm, we can see the importance of remembering in prayer the past times where God has answered us or rescued us, and to these past times we can pray in confidence for our present trouble. 

The Davidic king figuratively is God’s Son, yet ultimately in Jesus Christ, the King will indeed be the Son of God, the second person of the Trinity.  As a consequence, all of the lesser kings and rulers of the world are warned to show honor and homage to this coming king, the heir of David, King Jesus. 

Gentile kings are warned that this is no ordinary king, rather he is anointed by God to carry out God’s plans. 

Praise God, that Jesus Christ will return to rule an eternal kingdom in righteousness.  We should look forward to that day as God’s word promises a crown of gold for those who wait in expectation in the Lord’s return. 

Praise God that he has given us the Godly King, Jesus Christ, through whom we have salvation and refuge. 

generally recognized schools of interpretation when looking at Revelation. Unfortunately, each school or theological persuasion has “secondary-gain” issues when interpreting the symbols. Third, much of the controversy and the name-calling among fellow-believers, over the Book of Revelation, revolves around the sequencing of the Rapture, the Tribulation, and the Millennium. Finally, there is the challenge of repetition and recapitulation. Spoiler alert, are there 21-judgments in Revelation, or are there 7-judgements described three-times in ever accelerating terms? My goal in this episode, other than to give the gospel message, is not explain or interpret Revelation for you, rather my goal is to give you some tools to help you critically read and understand what you are reading.

generally recognized schools of interpretation when looking at Revelation. Unfortunately, each school or theological persuasion has “secondary-gain” issues when interpreting the symbols. Third, much of the controversy and the name-calling among fellow-believers, over the Book of Revelation, revolves around the sequencing of the Rapture, the Tribulation, and the Millennium. Finally, there is the challenge of repetition and recapitulation. Spoiler alert, are there 21-judgments in Revelation, or are there 7-judgements described three-times in ever accelerating terms? My goal in this episode, other than to give the gospel message, is not explain or interpret Revelation for you, rather my goal is to give you some tools to help you critically read and understand what you are reading.

generally recognized schools of interpretation when looking at Revelation. Unfortunately, each school or theological persuasion has “secondary-gain” issues when interpreting the symbols. Third, much of the controversy and the name-calling among fellow-believers, over the Book of Revelation, revolves around the sequencing of the Rapture, the Tribulation, and the Millennium. Finally, there is the challenge of repetition and recapitulation. Spoiler alert, are there 21-judgments in Revelation, or are there 7-judgements described three-times in ever accelerating terms? My goal in this episode, other than to give the gospel message, is not explain or interpret Revelation for you, rather my goal is to give you some tools to help you critically read and understand what you are reading.