ENCOURAGEMENT FROM THE PSALMS: A Devotional Commentary

By Dr. B

As James Brandon read and studied the Psalms over the years, he came to realize that the Lord was talking to our souls through these ancient songs.

He was also struck by a book written in the 1800s by a man named Hawker, who after reading one of the Psalms would exclaim: “Oh my soul, what is this that thou hast found in the Holy Writ?” He would talk to his soul after reading the text.

The author began to read the Psalms and reflect on what each one said to his soul. He has done that for fifty years.

In this book, he focuses on the Psalms of Moses, which encompass Psalms 90 to 106. They may have been collected by “the men of Hezekiah” during the reign of King Hezekiah and/or by Ezra following the Babylonian Captivity. It was titled “The Numbers Book”—the Wilderness Sojourn and the Promised Land. (The Pulpit Commentary, Vol. 8, 254; The Companion Bible, “Psalms,” 720).

The Psalms are a wonderland of devotion. They have enlightened the author’s mind and encouraged his spirit. They can do the same for you—all while providing principles for living this life as you help others walk with the Lord.

• Language: English
• Publisher: WestBow Press
• Release date: Oct 6, 2023
• ISBN: 9798385008414

Dr. B

James Brandon is a pastor, missionary, and church planter who has started many churches in Brazil, Idaho, and Texas. He is also the founder and president of Idaho Baptist College and has served as a seminary and college professor. He has earned a Bachelor of Arts degree, two doctorates, and two master’s degrees. He wrote this book to help others preach and teach the Word of God.

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All scripture quotations are taken from the King James Version.

ISBN: 979-8-3850-0839-1 (sc)

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WestBow Press rev. date: 10/5/2023

CONTENTS

Foreword

Preface

Divisions

Psalm 107—The Soul’s Say So

Psalm 108—The Soul’s Affirmation: A Fixed Heart

Psalm 109—The Soul’s Reward

Psalm 110—The Coming One

Psalm 111—The Soul’s Redemption

Psalm 112—The Soul’s Spiritual Wealth:

Psalm 113—The Soul Rising: Growing Spiritually

Psalm 114—The Soul’s Fountain: The Presence of God

Psalm 115—The Soul’s Glory

Psalm 116—The Soul’s Rest

Psalm 117—The Soul’s Praise

Psalm 118—The Soul’s Thanksgiving

Psalm 119—The Soul and the Word of God

Psalm 120—The Soul’s Deliverance

Psalm 121—The Soul’s Help: He is Able to Keep You

Psalm 122—The Soul’s Joy

Psalm 123—The Soul’s Spiritual Gaze: Discernment

Psalm 124—The Soul’s Escape: Divine Deliverance

Psalm 125—The Soul’s Foundation: The Lord’s Security

Psalm 126—The Soul’s Streams (Tears)

Psalm 127—The Soul’s Builder: Souls Must Grow

Psalm 128—The Soul’s Well-Being

Psalm 129—The Soul’s Furrows

Psalm 130—The Soul’s Pearl of Redemption: Pearls Lie Deep!

Psalm 131—The Soul’s Quietness: The Quiet Heart

Psalm 132—The Soul’s Lamp

Psalm 133—The Soul’s Precious Savor

Psalm 134—The LORD: The Soul’s Rest for the Sojourner

Psalm 135—The LORD—The Soul’s Object of His People’s Praise

Psalm 136—The LORD: The Soul’s God of Mercy (Lovingkindness)

Psalm 137—The LORD—The Soul’s God of Judgment:

Psalm 138—The LORD—The Soul’s Protecter of His People

Psalm 139—The LORD—The Omniscient, The Omnipresent, and The Omnipotent.

Psalm 140—The LORD: The Soul’s Defender

Psalm 141—The Soul’s LORD: The Keeper of the Soul

Psalm 142—The Soul’s LORD: The Refuge of the Weary

Psalm 143—The Soul’s LORD: The Confidence of the Desolate

Psalm 144—The Soul’s LORD: The Rock of Saving Strength

Psalm 145—The Redeemed Soul’s Preservation

Psalm 146—The Soul’s Happiness

Psalm 147—The Soul’s Lift: His Love Lifted Me

Psalm 148—The Soul’s Exaltation

Psalm 149—The Soul’s Beauty

Psalm 150—The Final Hallelujah

Sources

FOREWORD

This work is a Devotional Commentary, not a critical-exegetical commentary. It is a study of the soul. Its purpose is an encouragement from the Psalms, designated to help people understand and use the Psalms for encouragement of themselves and others. These Psalms are a paradise of encouragement. Jesus loved them and saw His name throughout them (Luke 24:44).

There are five books to the Psalter. This comprises a study of Book V (Psalms 107-150), The Deuteronomy Book: Concerning Israel, the Nations of the Earth, Israel’s captivity and return from Babylon, and their rebuilding Jerusalem and the Temple for the coming of our Lord, Jesus Christ (See Haggai 2:6-9). They are songs of the Messianic King and His Kingdom on Earth, envisioned by the Psalmist, and perhaps taught to Him by the Lord himself. They are songs (hymns) that teach the faith—the doctrines of Christian belief. (See Luke 17:21). (Jennings, Vol. 2, 125).

Each of the first three books ends with a double Amen. The fourth ends with an Amen and a Hallelujah. This fifth book ends the entire collection with a shout—Hallelujah!

Book V may have been collected by Ezra following the Babylonian Captivity and completed by the Prophets Haggai and Zachariah. By the time of the translation of the Old Testament into Greek (2nd Century B. C.), the Psalter was intact and translated so, as it is today. (The Pulpit Commentary; The Companion Bible, Psalms, 720).

Read the Psalms. Study the Psalms. Sing the Psalms. They calm and encourage the soul; they are a repose for the spirit; they are the arbiter and anchor of the soul’s peace. They still the waves and the storms of the soul and conciliates the whirlwind of our emotions, soothing the impetuous and tempering the unchaste. They are the engendering of friendship, a healer of dissension, a reconciler of enemies, and a great aid in spiritual warfare. These sacred hymns of God repels the demons and lures the ministry of angels. They are a weapon of defense against the world of darkness, nightly terrors; they are a respite for daily toil and give rest to the soul. To the humble child of God they are a presiding genius; to manhood they are a crown of glory; they are a balm of comfort to the aged; they are a congenial ornament to women. They will enlighten the mind of the innocent. Seek the Lord in the Psalms and be comforted, strengthened, and encouraged. Remember his wondrous, marvelous works. Look for the heavenly things (Heb. 8:1-5). This book of the Psalms is a Hallelujah Chorus of the Psalms. (See Basil, 326-379 A. D., in Spurgeon, Treasury, 2, Psalm 105, 348).

The King James Version is used exclusively unless otherwise where the author’s understanding and translation from the original languages is given. In some instances, the Old King James language is updated. The biblical word translated Hell in the English language is used in every place in this document as the place of Divine punishment.

Dedicated to our Lord and Savior, Jesus Christ

To Wife Barb, Four daughters: Elesha, Janna, Nessa, and Sarita

To Son-in-laws: The Rev. Ken McMeans; The Rev. Alan Lynch, and

The Hon. Michael Dunn, Attorney at law.

To all the Grands and Great-Grands the Lord has given us

To all here now and to those yet to come

To Mr. Brad Debusk, Servant of the Lord

PREFACE

The Fifth Book of the Psalms: The Deuteronomy Book

(Palms 107-150)

The Soul’s Quickening

Deuteronomy: These are the Words: It is man’s name for the Book. It comes from the Greek Septuagint Version, and means The Second Law. It was so given because of a repetition of the Ten Commandments (Chapter 5) with the practical applications of it to suit the needs of that generation. It is applicable to all. The title in the Hebrew Cannon is "elleh haddebriam"—meaning These Are the Words (of God). It is a book containing the last words of God through Moses and consists almost wholly of the testimonies, statues, and judgments of the LORD (Yahweh). When tempted by Satan, it was from this Book that our Lord, counteracted him with the threefold statement, "It is written (Matt. 4:1-11). It follows the book of the wilderness sojourn (Numbers) and gives the reason for all the trials, troubles, and tribulation of that sojourn (Ps. 95:10). The LORD thy God led thee these forty years . . . that he might make the know that man doth not live by bread alone, but by every word that proceedeth out of the mouth of LORD doth man live" (Deut. 8:2-3). The life of a person given by the LORD is of little worth, if man be not begotten by the Word of the LORD, and if the new nature restored by faith in Christ be not nourished by it. It is only thus that a person be said to truly live (Deut. 30:19-20; Ezek. 36:24-38).

In this book of the Psalms, we have the same leading subject—I have set before you life and death, blessing and cursing; therefore choose life (the LORD’s kind of abundant, eternal life), that both you and your children may live (Deut. 30:19). "Thou feedest them with the bread of tears" (Ps. 80:5) resembles—"the bread of affliction" (Deut. 16:3). All blessing—[for Man (Book I), for Israel (Book II), for Zion (the Church) (Book III), for the Earth and the Nations (the Coming Kingdom of Christ) (Book IV), for Everlasting Life with Christ (Book V)]—is bound up in the Word of God and the Law of God. The violation and rebellion—against that Word and Law and the rejection of the Messiah, Jesus Christ—is the source of all Man’s sorrow. It is the result of Israel’s long depression and desolations, the Temple’s ruin, and the Earth’s misery (malediction, condemnation, and death) (Matt. 24:15; Matt. 23:37-39. This Word of God is written in the fleshly tables of the human heart (Jer. 32:31-34). We have this treasure in earthen vessels (2 Cor. 4:7).

This is the redemptive theme of the Deuteronomy Book of the Psalms. It consists of forty-four Psalms in which the LORD Jesus Christ (Yahweh—"I AM") occurs 293 times and Jah, 13. Elohim (God, the Trinity-Godhead) occurs 41 times (of which 4 are with Yahweh). The singular, El occurs 10 times, and Eloha, twice (God, the Heavenly Father). These Psalms are all about Christ, by His various revelation names (See Luke 24:44-48).

This Book is different than the others in that the others have various sections; however, this one, on the Word and Law of God is a perfect whole. I have divided the Book into four sections for a better grasping of its contents. It is the only Book of the Psalms that has an even number of Psalms. The first of the Psalms (Ps. 107), as is the case of the first Psalm of the other books, is at once its key note and summary of the whole. (The Companion Bible, 827)

The Quickening and Sustaining Word: Psalm 119. This is the characteristic theme of Psalm 119 (v25, 37, 40, 50, 88, 93, 107, 149, 156 (eleven occurrences). The verb chayah (to cause to breathe, to live, to continue to live)—translated to quicken—is used sixteen times in Psalm 119 always in the sense of "keeping alive or continuing in life"—the salvation of the soul, by the Lord’s sustaining power. It is used also in Psalm 116, 144, 145). It will be noted that Psalm 119 is characteristic of the Deuteronomy Book of the Psalms; while Psalm 84 is characteristic of the Leviticus Book, and Psalm 90 is characteristic of the Numbers Book. (See Strong #2421— chayah (khaw-yaw) to quicken—to revive, restore, save life; See Eph. 2:1.).

The Songs of the Degrees (Psalm 120-134). They are the Pilgrim (Sojourner) Psalms. Some commentators see these as songs, prayers, of Hezekiah when he was sick unto death before the Lord healed him. They see these songs of degrees correspond in number with the 15 years added to Hezekiah’s life. They correspond with the degrees by which the shadow of the sun went backward on the sun-dial of Ahaz, God’s sign to Hezekiah. He moved a whole solar system backward (2 Kings 20:8-14). They were gathered into the Psalter in the Post-Exilic era following the Babylonian Captivity and most commentators believe that they were written either during that captivity, following it, or after the rebuilding of Jerusalem and the Temple.

The majority of commentators (ancient Jewish and Christian) see these Psalms as Pilgrim Psalms: Pilgrims returning home from Babylonian Captivity. The 15 Psalms of Degrees are arranged in five groups of three. In each group, the subject of the first is Distress from the world; and the subject of the second group is Trust in Jehovah (the Messiah); while the subject of the third group speaks of Blessing and Peace in Zion through the Messiah (The blessing of the upright). They are the fulfillment of the promise recorded in Isaiah 38:20—Songs sung in the House of God. There is an absolute in each one.

The Last Five Hallelujah, Praise Psalms (Psalm 146-150). They are an echo of the whole of the five books of the Psalter. They express and embody the Divine Will, Word, Way, and Work of our Lord. (The Companion Bible, Ibid., 827).

From the Captivity to the Christ is a period of national subjection, the upheaval of nations presenting the expectation that the Lord’s coming was soon (the shaking of the nations) (Exodus 19:18; Heb. 12:25-29). The Psalms of this period of Israel’s history preceding the coming of Christ sum up the main concept of the Lord’s coming. (1) All the earth and all people will at some future time come to worship the Lord, recognizing His original claim over them. There is a prophetic vision of His Second Coming (See Phil. 2:10-11). (2) Some of these Psalms set forth the glories of the Lord’s universal kingdom and reign calling for the missionary outreach of the Lord’s people to populate the Kingdom with redeemed souls. (3) Some of them call for the nations to appear before the Lord and bow before Him, predicting their coming to worship the Lord or their demise (See Phil. 2:5-11).

They have the vision of the manifestation of the Lord’s glory as an impression for good and blessing upon all people, and call upon the Lord’s servants to make Him known unto all men. No lands are yet Christian lands according to Christ’s standards and every servant of Jesus Christ is in the midst of the vast mission field, the world. The field is the world—the Seed is the Word of God—the Word incarnate is the children of the Kingdom—The Sower is the Son of Man—the tares are the children of the wicked one sown by the Devil—the Harvest is the end of the world—the Reapers are the Angels—the tares are gathered and burned in the fire (Matt. 13:38-40). Christendom waits, watches, and works for the Lord’s return (Matt. 24:14; Ps. 72:19; Isa. 11:9; Rev. 11:15). (Carver, 164-65, 172).

DIVISIONS

The Kingdom of the Messiah: The Theme for the whole Book

God’s Works, Word, Way, and Will: The Only Good:

The Encouragement and Direction for the Soul

He sent His Word, and healed them, And delivered them from all their destruction.

(Psalm 107:20; Ps. 147:15, 18).

Section One: God’s Works:

The Soul’s Redemption

Psalm 107—Deliverance by the Healing Word; Assurance of faith; Songs of hope (107-112).

Psalm 108, 109, and 110—The True David’s Humiliation (Christ), Deliverance, and Exaltation (Ps. 108:6). Fixity of faith (108); Triumph of Faith (109); The Coming One (110).

Psalm 111, 112, and 113—Praise. Three Hallelujah Psalms: The first two beginning, and the third, both beginning and ending with "Hallelujah: Ps. 111 being praise for Jehovah’s Works; Ps. 112 being praise for His Ways; and Ps. 113 being praise for the LORD, the living Word. The greatness and grace of the LORD (111); The Blessedness of the trusting man (112). Justification, Sanctification, and Glorification.

Psalm 114, 115—Deliverance from Egypt (the world) and Egypt’s (the world’s) idol (false religion. It was easier to get Israel out of Egypt than it was to get Egypt out of Israel.

Psalm 116, 117, and 118—Praise. Three Psalms. The beginning and ending with "O Give Thanks." (Ps. 113-118--Songs of Process). Three Thanksgiving Psalms.

Section Two: God’s Word:

The Soul’s Sanctification

Psalm 119—Quickening and Sustaining: By the Revealing Word. Songs of the Word, Will, Way and Work of the Lord God. An alphabetical psalm with the Hebrew alphabet.

Section Three: God’s Ways:

The Soul’s Sufficient Grace

Psalm 120 to 134—The Pilgrim Psalms—Psalms of Decree. Deliverance from Captivity, typical of Israel’s future deliverance. Fifteen Psalms arranged in three triads of five. Songs of Pilgrimage (journey in world). Hezekiah and/or the return of the Babylonian captives.

Psalm 135, 136—Praise. Two Psalms linked together by one combined structure. (Ps. 135-139-- The Sufficiency of the LORD--Sufficiency of His Grace.).

Psalm 137—Deliverance of captives. Sennacherib’s captives (see notes). Deliverance of Zion.

Psalm 138--Praise. The Sufficiency of the Lord.

Psalm 139—Deliverance from an Evil Heart. (Compare Ezekiel 36:26; Jeremiah 31:33).

Psalm 140 to 144—Prayer and Praise. The Helplessness of Man to Help Himself.

Psalm 145—The true David (the Messiah, Christ) leading the praises of His people (Ps. 144:9).

Section Four: God’s Will:

The Soul’s Hallelujah and Glorification

Psalm 146 to 150—Praise. Five Hallelujah Psalms; Each beginning and ending with Hallelujah. (The Companion Bible, Psalms III, 826; Morgan, Notes on, 204-05).

SECTION ONE

God’s Works: Redemption

Psalm 107—Deliverance by the Healing Word; Assurance of faith; Songs of hope (107-112).

Psalm 108, 109, and 110—The True David’s Humiliation (Christ), Deliverance, and Exaltation (Ps. 108:6). Fixity of faith (108); Triumph of Faith (109); The Coming One (110).

Psalm 111, 112, and 113—Praise. Three Hallelujah Psalms: The first two beginning, and the third, both beginning and ending with "Hallelujah: Ps. 111 being praise for Jehovah’s Works; Ps. 112 being praise for His Ways; and Ps. 113 being praise for the LORD, the Living Word. The greatness and grace of the LORD (111); The Blessedness of the Trusting man (112). Justification (Ps. 111), Sanctification (112), and Glorification (113).

Psalm 114, 115—Deliverance from Egypt (the world) and Egypt’s (the world’s) idol (false religion). It was easier to get Israel out of Egypt than it was to get Egypt out of Israel.

Psalm 116, 117, and 118—Praise. Three Thanksgiving Psalms. The beginning and ending with "O Give Thanks." (Ps. 113-118—Songs of Process). Thanksgiving.

A Cluster of Psalms

Songs of Hope

Psalms 107-112

The Soul’s Blessed Redemptive Deliverance. Psalms 107-112 is a cluster of Psalms with the following thoughts running through them: Redemption and Deliverance by the Healing Word; Assurance and Security of faith; and Songs of hope and encouragement (The Companion Bible, Book V of the Psalms, 826).

Songs of Hope and Soul Encouragement. Morgan calls this group of Psalms—Psalm 107 to 112—"Songs of Hope" (Songs of Encouragement). Psalm 107—The Hope; Psalm 108—The Fixity of Faith; Psalm 109—Triumph of Faith; Psalm 110-112—The Reason for Hope; Psalm 110—The Coming One, The Messiah—the Person of Hope; Psalm 111—The Greatness and Grace of the LORD; and Psalm 112—The Blessedness of the Trusting (Believing) Person. (Morgan, Notes on the Psalms, 204).

PSALM 107

The Soul’s Say So

God Humbles Human Hearts (v12)

Deliverance by the Healing Word

God’s Wonderful works.

Title

There is no designated title or author of this Psalm. It was titled "Hallelujah" by the Rabbinical scholars that translated the Hebrew Scriptures into Greek in the second century before Christ. It was called the LXX-Septuagint Version of the Old Testament and was the Bible of the Lord Jesus, the Apostles, and the early Church.

Most of the Commentators think that this group of the Psalms (Ps. 107-112) was gathered after the Babylonian Captivity and many of the Psalms were written between that event and the translation of the Hebrew Old Testament into Greek in the second century B. C. Some of them are variations and copies of earlier Psalms put together for various occasions. However, the Midrash, comments of ancient Rabbis on Scripture, see most of these Psalms as more ancient, some existing even before David’s time with some of them having various parts borrowed and added to for various occasions. Some ancient Rabbinical commentators taught that Moses wrote Psalms 90-110. (Jennings, The Psalms, Vol. 2, 125, 230-31).

There is a question of the authority of some of their superscriptions. Some of the superscriptions are obscure. The superscription—to the chief musician—characteristic of the Davidic Psalms is not found in the Psalms composed after the Babylonian Captivity nor those composed before the Davidic era. (Harman, Introduction to the Study of the Holy Scriptures, 1881, 300-301).

Theme

A Song of Hope

Praise of Returning Sojourners. God’s wonderful works of redemption and deliverance: Redemption is the characteristic theme of this Deuteronomy Book of the Psalms with this Psalm an epitome of the whole. The theme of Psalm 107 is the redeemed celebrating salvation, the coming Messiah, and providential deliverances. Most biblical scholars see this psalm as a result of the return of the remnant from the Babylonian Captivity. It is a psalm of thanksgiving, thanking the LORD for His redemptive deliverances of His people. Some ancient commentators see it as the ending sojourn of that group under Moses’ leadership coming to the end of the wilderness judgment and the entrance to the Promised Land of Canaan (a type of Heaven). (Falwell, 1125; Harman, 300-01; Jennings, Vol. 2, 125, 230-31).

Redemption. Psalm 107 focuses on the redemption provided by the Lord of sojourners nearing Home (v2-3). The word redeemed means to buy back out of bondage and sin. It is often used in the Prophets in both physical and spiritual connotations. Isaiah used the word over and over. (Note the word usage in Isaiah: Isa. 35:9; 43:1; 44:22-23; 48:20; 62:12).

Results of Disobedience. There is a sense of lostness running through the Psalm; they are in this plight due to lostness—they went their own way instead of the Lord’s way; they did their own thing instead of His will; and they listened not to His word. Jeremiah said, The prophets prophesy falsely, and the priests, bear rule by their means (took bribes); and my people love to have it so; and what will ye do in the end thereof (Jer. 5:31).

Note the words describing the plight and sinful departure of these people from the Lord due to sin out of which the Lord redeemed them: (1) Trouble and distress (v6, 13, 19, 28). (2) Misery (v10, 26, 39). (3) Labor (toilsome labor; hard labor; no rest, bondage, slave kind of labor) (v12). (4) Affliction (v17, 41).

(5) Destructions—note it is plural (v20). It is the word Shehith=graves or pits; from Shaboth=to destroy used only here and in Lam. 4:20. The two passages combined tell us that it is not merely the written Word which delivers from affliction (destruction) but that it is the Living Word and Divine Word (John 1:1)—who delivers the soul from the pits and fire of gehenna—the Messiah, the LORD who alone delivers His people from their grave. It points to soul restoration and resurrection. Jesus said, Because I live, ye shall live also (John 14:19).]. It was a continual bunch of destructions occurring over a period of time plus the big one-time one (Rev. 20:11-15). That adult generation that came out of Egyptian bondage were condemned to die in the wilderness (It is written, "They believed not His Word. Ps. 102:24; Heb. 3:19). Israel was dispersed in Babylon for 70 years (See Jer. 2, 5).

(6) Oppression (v39); and (7) Sorrow (v39). Neglected, they can destroy the growth of the soul-spirit. (The Companion Bible, Ibid., on "Destruction," 827).

The Cyclic Nature of Sin. Their problem was cyclic—The Cyclic Nature of Sin: of disobedience. It has been called, The Cyclic Nature of Satan. Because they cried unto the Lord, He saved them out of all of their sinful troubles and restored them (v40-43). You have to be snatched out of this disobedience cycle. One prophet said, Is not this a brand (coal) snatched (plucked) out of the burning (Zech 3:2). The message is—cry unto the Lord, and get back under His umbrella of His protection (Jude v21). (Wiersbe, Be Series, Vol. 2, Psalm 107, 75; With texts, examples, and comments by JB. On their cyclic rebellion, note the they statements in Ps. 106:28-39). The whole Book of Judges is about this subject.).

The Divine Providence that Charts our Ways. This Psalm begins with the announcement summoning Israel as the redeemed of the Lord with the assigned tasked of making the LORD known in the world (v3). God’s people are called upon to praise the Lord: For His enduring lovingkindness (mercy and grace) (v1). He has redeemed them and brought them out of bondage and returned them to their native land to await the coming of the Messiah (v7). This is being repeated in this modern time with the regathering of Israel to their native homeland with their restored capital of Jerusalem. There is a Divine providence which delivers, guards, and provides for His people protecting them from peril and calamity, for all those who cry out to God (v4-6). He satisfies the longing soul with goodness (v9), with His Living Word (v20). Thus, let His people exalt Him in the congregation and praise Him in the assembly of the elders (v32). Shakespeare commented, There is a providence that shapes our ends, rough hew them how we will. (Hamlet). (MacLaren, The Expositor’s Bible, Vol. 3¸ 157).

Structure

Reasons for Thanksgiving and Praise. Spurgeon says that the theme of Psalm 107 is Thanksgiving and the motives for it—celebrating providential deliverances. Thus, it can be an encouragement for anybody in any generation whose life has been plucked out of difficulty and whose existence has been preserved in a time of danger. The Psalmist dedicates his Psalm to the redeemed who have been gathered out of the captivity (evidently of the Babylonian world) (v1-3). Three are three historical bondages of the Jewish people: (1) The Egyptian bondage. (2) The Babylonian bondage. (3) The Bondage of desolations (Dan. 9:27; Referred to by Christ, Matt. 24:15). It is the long centuries of desolation for the rejection of the Messiah, and the destruction of the nation by the Romans in 70 A. D. ending with the reestablishment of the nation of Israel in 1948 A. D., and the continual gathering of the Jewish people to the nation of Israel in what Daniel called the latter-days (Dan. 10:14; 11:6, 35, 40). Jesus gave this prophetic desolation as one of the historical sign of the nearness of the Second Coming and end of the world as we know it (Dan. 9:27; Matt. 24:1-3; v15).

There are two parts to it. The first part focus on the difficulties of the people (1-32); the second part (v33-41) focuses on the Lord, the redeeming deliverer; with a conclusion to the wise (v42-43) who observe God’s Word and who understand the Lord’s lovingkindness. Note that observing and doing God’s Word leads to understanding of the Lord’s lovingkindness.

In the first part—His People’s Disobedience (v1-31): Introduction (v1-3): Be thankful (v1); Be a witness (v2); and Be gathered (v3). The Psalmist likens God’s people to various wayfaring individuals who are in bondage: (1) Travelers. He likens them, through their history, as "travelers" (sojourners, pilgrims, wayfarers who were lost in a wilderness (v4-9). (2) Prisoners. He likens them to "prisoners in iron bondage" (v10-16). (3) Soul malediction. He likens them to "sick men"—Soul-sick, diseased by sin (v17-22). (4) Strom tossed. And he likens them to sailors tempest tossed in a mighty sea storm—a metaphor of the storms of life that assail nations and people’s lives (v23-31). One can see the lost, ungodly, unredeemed of the world in these pictures; and one can see backslidden, disobedient, carnal children of God who are entangled with this world in these pictures (See 2 Tim. 2:4).

In the second part—God’s Can-Do’s: The focus is on the Lord of the Covenant. Note the "He" statements (v14, v20, v25, v29-41) which some commentators see as an addition to the Psalm for a specific occasion of celebration of a providential deliverance (See John 8:24). He tells us of God’s Can-Do’s: There are eight. These words of the Lord speak of the mighty power of the Lord, the God of the impossible, who can turn impossible situations into possibilities and opportunities (See Rom. 8:28). Note: (1) "He brought them out of darkness (v14). (2) He sent his word (v20). (3) He calmed the storm (v29). (4) He brings them unto their desired haven (v30). (5) He can turn wildernesses into paradises (v33-34: See Isa. 35:1). (6) He can bless so that a person is greatly enlarged and increased (v38). (7) He can bring shady governments, individuals, and pagan nations to their knees (v39-40). (8) He can lead His people to a safe haven, if they will follow Him (v30). They are pictures of what the Lord can do for you if you will let Him and cooperate with Him. (Spurgeon, The Treasury of David, Vol. 2, Psalm 107, Division, 398; With outline, texts, examples, and comments by JB).

In the closing verses (v32-43)—The judgment of God is upon the rebellious and those who forget God. They have entangled themselves in the world, have not separated themselves from this world, and fail to call upon Him. The mercy of God is upon God’s afflicted people who are burdened to call upon Him and sing His praises (v32-42). In each of these situations, the people run out of hope; there is nobody in this world to turn to; nobody to help. Those who turn to the Lord find assistance, assurance, agape; and those who don’t and continue on their way are destroyed and perish (See John 3:16-18; Hosea 4:6).

The Redeemed of the Lord. Morgan tells us that the arrangement of this Psalm in the first thirty-two verses is regular (v1-32); however, from verse thirty-three on, noted by the "He" verses, it seems to have a different theme and direction, causing many commentators to feel that you have two Psalms put together for some occasion (v33-41): "Let the redeemed of the Lord say so" (v2).

The first section (v1-32) concerns "the redeemed of the Lord (Israel) being gathered from out of the foreign lands" to which they have been scattered. Some see this as a latter-day prophetic concept of the reestablishment of Israel following their desolation spoken by Daniel the Prophet (Dan. 9:27). It was used by Jesus to warn of the approaching nearness of the end of the world (Matt. 24:15)]. It is also the occurrence of the Babylonian Captivity preceding the Lord’s incarnational (first) coming.

The second section (v33-41) concerns the Redeemer who does the gathering. There seems to be an apparent change in the purpose of the Psalm beginning at verse twenty-three that becomes indelible from verse thirty-three to the end of the Psalm. Note the "He" verses that tell us of the God who can do the impossible (See Mark 8:27; See John 8:24).

In the conclusion (v42-43). The writer goes back to the general-lovingkindness of the Lord to God’s children and those that want to be His children: Who is wise and understands these things (which are written, the principles, doctrines, exhortations), they shall understand the lovingkindness (mercy) of the LORD. (Jennings, Vol. 2, 221-22).

The LORD (Messiah), the Redeemer. Under the title theme, Jehovah the Redeemer, Morgan organizes the Psalm into three devotional parts. He sees the main theme of the Psalm as: "His mercy endureth forever"—the reason for the Psalmist’s call to praise the Lord (v1). Note the division of the Psalm:

1. Section #1 (v1-32). It is a picture of a large body of people lost in a wilderness sojourn. It contains the wonderful story of redemption. It is both physical and spiritual. The word is used in the sense of deliverance from positions, situations, and circumstances of great danger. The greatest danger is the abyss. It is the deliverance of the soul from great peril and eternal lostness. In the prologue (v1-2) a people redeemed and gathered by the Lord is called upon to declare the fact: "Let the Redeemed of the Lord say so" (v2). In these words are: Conversion, Consecration, and Commitment to the LORD.

Examples of the kinds of troubles (v3-4). Four examples are given of the kinds of trouble out of which the Lord redeemed them: (1) Wayfaring (alienation from God; homelessness; backsliding). He gathered them from every nation of the world (called enemies) (v3a). (2) Bondage. He gathered them out of the wilderness where they wandered for years in a solitary way (v4a); or He gathered them out of a dreadful alienation and bondage. The concept is bound by entanglements with the world. (3) Affliction. He gathered them of the bondage of homelessness and waywardness (they found no city, no place, that they could call home) (v4b, paraphrase). Their disobedience to God had left them weary, sick mentally, spiritually, and physically. (4) Tribulation. Storms of trial, trouble, and tribulation. He gathered them out of poverty (Hungry and thirsty, their soul fainted in them and continual strife and war from surrounding enemies). Note it can be illustrated by the Four Horsemen of the Apocalypse [Rev. 6, a good example: False religion—White Horse; War—Red Horse; Famine, inflation and its ills—Black Horse; Spiritual maladies from the dark side, sickness; Dappled Grey Horse and "Death and Hell followed him" (Rev. 6:8).]. It was a physical and spiritual redemption: He healed them Body, Soul, and Spirit (v5; 1 Thess. 5:23). He led them to a calm haven and freed them from the bondage and stress that afflicted them (v30).

The School of Hard Knocks. All through the section the connection and relation between sorrow and sin is clearly seen and taught in song. Godly sorrow worketh repentance (2 Cor.7:10). This School is all through the Psalms as a Divine tool of soul growth. It is coupled with the redemption through a free will choice of the Lord, His Word, Will, and Way. The method of the Lord is described as that of dealing with sin through trial and trouble, in order to heal the soul and end the sorrow it experiences, because of wrong choices and entanglements with the world (2 Tim. 2:4). In order to accomplish that, you’ve got to change the person, not the things around the person: like environment, education, the weather and etc. Such deliverances and such a salvation demand a response from the person receiving it: "Let the redeemed of the Lord say so, whom He hath redeemed from the hands of the enemy" (v2). It is one of the great doctrinal themes of this Psalm and the whole Word of God.

2. Section #2 (v33-40). There is a change in tone. It becomes meditative (thinking on it, pondering on it). With the facts of Divine deliverance and redemption still in his mind, the Psalmist sets out the underlying Principles of the Divine activity on behalf of His people.

Note the "He" statements (v30-40; See John 8:24). (1) "He bringeth them unto their desired haven (v30). In types, figures, shadow, example symbols of the heavenly thing" (Heb. 8:5). It would be the eternal Kingdom of the Lord. It must be the desire of every born-again child of God. With Israel, no doubt, it is the Lord’s Land of Judaea, with Jerusalem as its capital, a type of the heavenly.

(2) "He turneth rivers into a wilderness, and the water-springs into dry ground (v33). It is the adverse circumstances, providential happenings that cause God’s people to return to the Lord and look to Him for help. He makes the fruitful land into barrenness, for (because of) the wickedness of them that dwell therein" (v34). He does not bless the land when it is full of sin, wickedness, and evil.

(3) "He turneth the wilderness into standing water and the dry ground into water-springs" (v35; Isa. 35:1). Many see this as a later day prophecy regarding the reestablished Israel. The picture is that the Lord makes a destroyed land, ravaged by drought and blight, into a Paradise, a virtual Eden. He makes the barrenness fruitful. He brings those ravaged by poverty, distress, and enemies from among the nations where they have been dispersed into the land to dwell there that they may prepare a city for their habitation (v36). He (through them) sows the fields and plants vineyards which yield fruit and increase (v37).

(4) "He blesseth them also, so that they are multiplied greatly" (v38). The statement following is like the plague on Egypt that did not touch the Land of Goshen. Their cattle and possessions were not harmed by the livestock plague. However, it seems that due to their blessings and prosperity, that they forgot the Lord and He once again diminished them, brought them low (humbled them) through affliction, oppression, trouble and sorrow (v39). It was a cyclic problem.

(5) "He poureth contempt upon princes (v40). Their political leaders found themselves in trouble with God evidently for the corruption of their leadership of His people. He sent them back to the wilderness, where there was no way (v40b). This wilderness is not specified; however, this Psalmist knew about and understood wildernesses (both physical ones and spiritual ones). Wilderness" is always metaphorical in the Psalms meaning some bad stuff coming down from heaven through providence for God’s people because they forgot the Lord—His Word, Will, and Way and forsook His Messianic Work.

3. Section #3 (v41-43). Concluding summary of the wilderness way of bondage. The Lord turns fruitful places into a wilderness and wildernesses into fruitful places. You don’t have to go anywhere or be sent any place. They found themselves in a wilderness way right where they were because of their lifestyle and waywardness from the Lord’s will. Many couples find their homes in a wilderness way due to their negligence of the Lord God. The Lord can make the wilderness places of life, like paradise if you trust Him, believe in Him, and cooperate with Him (Isa. 35:1).

There were various repercussions. His providential activities through circumstances are destructive and constructive—restrictive and restorative—deadening and quickening—commanding and condemning. He blesses and increases His people. He can also withdraw those blessings and diminish them when they sin against Him and disobey His Word. He is the Author of both good as prosperity and the allowance of evil as adversity. The Lord allowed the adversity of Job for both a Divine reason and a human reason (Job.1, 2). They are blessed and increased, or they are abased and afflicted. It is the permissive allowance of His will. Job’s example is a witness for us all.

The outcome depends on their choices. He dethrones the high and mighty, the proud and arrogant; and He exalts the humble and lowly (See 1 Peter 5:6; James 4:10). He told David: I took you from the sheepcote and made you leader over my people, and I can put you back there any day I choose. It depends on you (2 Sam. 7:8, JB). Everything results and depends on the spirit, attitude, and choices of those with whom He deals. The upright in heart are made to rejoice, while those entangled in sin and iniquity (Satanic lifestyles) are silenced and cut off (v42). (Morgan, Notes on the Psalms, 208-09; With outline, texts, examples, and comments by JB; See MacLaren, The Expositor’s Bible, Vol. 3, 160-68).

Exposition and Commentary

The Focus: The Soul’s Redemption.

This Psalm focuses on the redemption provided by the Lord (v2-3). The word redeemed means to buy back out of bondage and sin (v2). It is used in the Prophets often. Isaiah used the word over and over. (Note the word usage in Isaiah: Isa. 35:9; 43:1; 44:22-23; 48:20; 62:12).

Note the words describing the plight and sinful departure of these people from the Lord:

(1) Trouble and distress (v6, 13, 19, 28). (2) Misery (v10, 26, 39). (3) Labor (toilsome labor; hard labor; no rest) (v12). They worked hard to get themselves into this. (4) Affliction (v17, 41). (5) Destructions—note it is plural (v20). Oppression (v39). (6) Sorrow (v39).

Some things don’t seem to be important until you lose them. With loss seems to come a sense of value. (Examples: homes, children, parents, friends, and etc.). Five special situations are described involving people who lose something valuable. These don’t have anything to do with things or even people—but something that belongs to the Lord. Note the following. How the Lord led them:

1. The Lord led them a right way (v7, v4-9). With the Egyptian bondage they lost their freedom; with the Babylonian captivity, they lost their homes, their homeland, and many of their family and friends. When your way is not the Lord’s way, you have lost your way. The Scripture says, There is a way that seems right unto a man, but the end thereof are the ways of death (Proverbs 14:12; 16:25--twice stated in the Proverbs). When God repeats Himself, you’d better listen up.

2. The Lord led them from darkness to light (v10-16). Pictures of the loss of freedom: (1) Bound in iron fetters; and affliction and death (v10). Why? Because they rebelled against the words of God and contemned the counsel of the Most-High (v11).

(2) Brought down low: it is physical, mental, emotional, and spiritual (v12). He brought down their heart with (hard) labor (whiplash backs): they fell down; and there was none to help (v12). (3) When there is nobody to help (v12b). That’s a bad place to be. Scripture tells us that "if we don’t take care of our own, especially those of our own house, we are worse than an infidel and have denied the faith" (1 Tim. 5:8, JB). (Note verses 13-16 that tell how the Lord helped them when they cried unto Him).

3. The Lord led them from spiritual sickness to soul health (v17-22). Fools . . . Again, we meet religious fools who willfully rebel against the Lord and disobey His word and suffered because of their willful decisions. He sent His Word, and healed them, and delivered them from their destructions (v20). When they made foolish decisions (v17): "Fools because of their transgression, and because of their iniquities, are afflicted" (v17). What was the Lord’s help? Was it affliction? It is sometimes used to bring God’s people back to Him, or to bring a lost soul to seek Him. His goal was their best interest—from affliction to health (physical and spiritual).

4. The Lord led them from sadness to joy. When you lose your hope (v23-32), when at "wits end" (v27), it is spiritual business in great waters (v23)—deep calling to deep (Ps. 42:7).

Note what God can do. (1) He commands and raises the stormy wind . . . their soul is melted because of trouble (v25-26). This whole section is about the stormy winds of providence—those contrary winds (Jesus called them) that come against you and beat upon your life (Matt. 14:24). The Psalmist uses ocean storms to illustrate his point of hopelessness and homelessness (no home; no place to call home). (2) They reel two and fro ; they stagger (physically and spiritually) like a drunken man (another example of hopelessness) (v27).

(3) They are at their wits end (v27). Those contrary winds, those circumstances that blow up due to your own choices, are getting to you. You’re at your wits end. You don’t know what to do. You are overwhelmed; life looks completely hopeless. What to do? Again, they cry unto the Lord; He hears their cry. He brings them into a safe haven; one that they desired (v30). It is the picture of life caught up in a terrible storm of trial, trouble, and tribulation and how the Lord comes to your aid when you ask Him and when you let Him.

There is a refrain at the end of each of these sections marking a change: Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men (v8, v15, v21, v31)!

5. The Lord led them from mental frustration to emotional stability. When you feel like you’re losing your mind, life is no fun (v27, v33-43). "They reel two and fro; they stagger like a drunken man; and they are at their wits’ end" (v27). The picture is one of emotional devastation and loss.

Evidently, the picture is that of captivity by foreign occupying armed forces; and the Psalmist is encouraging the people and/or looking back on it and encouraging a present generation of God who does the impossible when His people trust and obey Him. People are overwhelmed with the circumstances and situations in which they find themselves. Total life changes are coming. (Note wit’s end above. v27).

The focus of the Psalm changes here. The focus has been upon the people and their cyclic nature of sin, trouble, cry unto the Lord, and their restoration. Now, however, the focus is on the Lord. Note the "He" series of verses that reveal the mighty power of the Lord. There are ten of them (See John 8:24; See the explanation of the "He" verses under Structure in this document). The emphasis is on the mighty works of the Lord on behalf of His people. But the focus is on Him, not the works. In any loss in your life that is emotionally devastating, get your eyes and mind off the problem and focus on the LORD and the mighty power of God to act on your behalf. The quicker you do that, the quicker there will be emotional healing and the sooner the Lord can settle things down in your life.

Conclusion. What have we learned from these pictures that depict the Lord’s power, mercy, and grace? Learn to be wise (not foolish) and heed God’s Word; do His Will; and live His Way (v43). Start rejoicing—put some joy in your life (v42)! Learn to be obedient to Him, as Jesus said (v9; and Luke 6:46). Learn to be content with what you have (Phil. 4:11). Develop a grateful-thankful heart and express your appreciation, love, and gratitude for His blessings to you and yours. Call upon His name. Learn to pray that fervent, earnest, prayer of a righteous man, It avails much (v15; James 5:15-16). Learn to repent, to confess your sin, to acknowledge to yourself, the Lord, and to others if need be your short comings and failures at faith (v20). Word (Logos) is the Living Word" (John 1:1). Billy Graham said that God has two kinds of children. The obedient and the disobedient. Those that bring joy to His heart and those that grieve His heart. Which are you? (See Graham, Where I Am: Redemption, Chapter 3; Hester, The Heart of Hebrew History: Delivered from Bondage, 105-159).

The Soul’s Foolishness (v17).

Three Kinds of Fools in the Book of Proverbs. "The fool hath said in his heart, there is no God" (Ps. 14:1; 53:1). Fool—used in Proverbs: We learned that there is one kind of person that is totally non-teachable and non-correctable: There are three kinds of fools in Proverbs: all the texts are from Proverbs (unless indicated). They show up in the Psalms.

The evil—e-viyl, Hebrew word, not English evil: fools despise wisdom (the notion of tomfoolery) (1:7); one not delighted with understanding (a fool has no delight in understanding) (18:2); one who trusts in his own heart and mind, leans on his own understanding (3:5); the wise man departs from evil; but the fool rages and is confident in his own understanding (14:16); and he is soon angry dealing foolishly (14:17); one who is opposed to a prudent person (12:16). He mocks at sin (laughs at it; doesn’t take it seriously) (14:9). "The fool is right in his own eyes" (12:15). Wisdom is too high for the fool (24:7). (Strong #101, "eviyl" (ev-eel)—an old root, meaning to be perverse, foolish, and non-discerning in regard to decisions, behavior, and lifestyle.).

The kesil—"keciyl—self-confident, over confident. The Hebrew is from an old concept to be fat minded in regarded to iniquity and mischief, meaning excessive mental behavioral mischief and foolishness. The Latin word (foolish) means bellows—indicating a windbag; somebody full of hot air, lacking substance. This tends toward the meaning of this word. They may be highly inflated and act like giants; but when you let the wind out of them, they shrink and reveal their pygmy form; their true nature (Wiersbe, Proverbs, 90). The concept of non-discernment with the idea of ungodliness or impiety: The heart of fools proclaim mischief (12:23); the mouth of fools pours out mischief (15:2); fools feed on mischief (15:14); a fool utters all his mind (29:11). This fool is non-compliant, non-repentance and non-confession of foolishness. As a dog returns to his vomit, so a fool returns to his folly" (26:11). From his point of view, he does no evil (12:15). [Strong, # 3684—keciyl (kesil)—fat minded. James would call this double-minded (two-souled) (James 1:8—"A double-minded man is unstable in all his ways).]. (Vine).

The nabal—empty person. It means to fade, to wither—like the fig tree that had no fruit that Jesus cursed and withered and died over night (Mark 11:13ff). The fool has said in his heart, there is no God (Psalms 14:1; Ps. 53:1); excellent speech comes not from this fool (he uses a lot of four lettered words, and his mouth is full of profanity) (Proverbs 17:7). This fool is self-deceived, foolish, impious, and wicked, full of vice, villainy with bad morals and bad speech; this person is like a withered flower, or a fruitless fruit tree—all leaves and no fruit. It is a deviation of the mind from what is true, right, and good, wise or prudent; a careless, ignorant, weak person who presents self as something the person is not (a hypocrite, Matt. 23:13-33). These three kinds of people are prone to lose their own souls (Luke 12:20: Matt. 23:33). [William Wilson’s Old Testament, Hebrew, Word Studies, 171-72; Young’s Concordance, the Hebrew words for fool relating to Proverbs; See Strong, #5036—nabal—self-delusioned, wicked, vile person; two faced. Jesus called such people hypocrites ending with the statement: "Ye serpents, ye generation of vipers, how shall ye escape the damnation of hell" (Matt. 23:33; v13-33)?].

What Proverbs says about these fools (v17). There seems to be a proverbial background underlying this Psalm. Their lives reflect immaturity: (1) Proverbs 1:7—they despise instruction. (2) Proverbs 1:32—they can’t handle success. (3) Proverbs 12:23—they can’t keep a secret. (4) Proverbs 13:20—they ruin friendships. (5) Proverbs 14:9—they make light of sin. (6) Proverbs 15:2; 26:7—they misuse the truth to suit their own desires.

We are told in Proverbs to Spend your time with wise men and not with fools because you become like those you spend your time with. Otherwise, we are told — "A little sleep, a little slumber, a little folding of the hands, to sleep; So shall thy poverty come as one that travelleth and thy want as an armed man" (Proverbs 6:10-11). (Kelfer, Proverbs. Discipleship Ministries; Handwritten Notes of JB.).

1. Note Their character ("fools") (v17). (1) They despise wisdom. They are full of tomfoolery, foolishness. (2) They are arrogant, full of pride, full of hot-air. (3) They are empty. Their soul is like the empty house of which the Lord illustrated the lostness of a person without Christ. The unclean spirit found seven other devils worse than he himself, they entered the empty house (soul), and the Lord said, The latter end of that person was worse than the first (Matt. 12:44).

2. Note their condition (demeanor, lifestyle) (v17b). "Because of their transgressions. Transgression is the breaking of the Commandments of God. Jesus said: And why call ye me Lord, Lord, and do not the things which I say (Luke 6:46). Then the Lord Jesus discussed and illustrated His statement: Whosoever comes to me and hears my sayings and does them, I will show you to whom he is like: He is like a man which built an house, dug the foundation deep, and laid it on a rock: and when the storm (flood) came, the stream beat upon that house, and could not shake it: for it was founded upon a rock. But he that hears, and does not do them, is like a man that without a foundation built his house upon the earth; against which the stream did beat vehemently and immediately it fell: and the ruin of that house was great" (Luke 6:27-49). The Lord is talking about people’s lives in this story and of foolish behavior, choices, and lifestyles contrary to God’s Word..

3. Note their consequences (results). There are four to be noted: (1) "Affliction" (v17c). It is serious affliction like that of Job; like that of Lazarus who laid at the gate of the rich man (Luke 16:20). (2) "The gates of death" (v18). Their affliction was death dealing. (3) Note their iniquities: all the bad things that happened to them was because of their iniquities (v17—their foolishness: "Fools because of their transgressions.). Iniquity is the sum total of their sins. There is sometimes a connection between sin and affliction (Note Psalm 51). There are exceptions as in the case of Job and the man born blind whom Jesus healed (John 9:1-4). However, there wasn’t even a cold or flu before Adam sinned; and there was no death. There is no text that Jesus was ever sick until the cross and that was man-made. The Psalmist said of these people in the last Psalm: They defiled their own souls (works) (Ps. 106:39). We are told that they went a whoring with their own inventions" (devices, imaginations, ingenuities) (Ps. 106:49). (See Gen. 6:5).

4. Note again the cyclic nature of the sinful lifestyle of these people (v19-22). They got into big trouble through their own choices; then start crying unto the Lord for help: Get me out of this trouble Lord! The Lord heard their cry, sent His Word, and healed them (v10). Things went well for them for a while, then they started their waywardness again in disobeying the Lord’s Word; and then right back into trouble. This was a forty year programed, habitual lifestyle behavior. Their life for God was a living lie. (Note Rev. 21:27, v8). The Lord said, Forty years long was I grieved with this generation, and said, It is a people that do err in their heart, and they have not known my ways: Unto whom I swear in my wrath that they should not enter into my rest (Ps. 95:10-11).

The Applications of the Psalm: The Pictures Painted.

There are four pictures painted in this Psalm by the Psalmist of the conditions in which people often find themselves that have varying applications. There are several things:

(1) First, They are remarkably relevant (v27). God’s people often find themselves in things that get out of hand and above their heads and overwhelm them. There are times when we think that we know the way forward for ourselves and others; we come up with our human interventions (Ps. 106:29). We find that our road map turns out to be inadequate. We remain in our situations and they worsen. Those who turn to the Lord for help, find it; He leads them to confidence, faith, prayer, safety and security (v20). Note the fourfold refrain: (v8, v15, 21, v31).

(2) Second, They are about freedom and responsibility (v9, v12). Freedom becomes greatly diminished when you’re irresponsible. When we had it (freedom), we abused it. We were not responsible stewards of our time. Many find themselves either homebound or depending on others for their various goings and comings. Again, those who call upon the Lord find sanctuary in the worst cases of the loss of freedom and immobility. Those who fail to pray to the Lord, who don’t get into His word, find themselves lonely, depressed, and unhappy, fretting under the yoke. Some become like Job’s wife: The way God is treating you, it’d be better for you to curse God and die (Job 2:9, JB). Job rebuked her saying: You speak like one of those foolish women. What, shall we receive good at the hand of God, and shall we not receive evil also? In all this; Job did not sin with his lips (Job 2:10). Job stuck to his faith: The Lord gave, the Lord has taken away, blessed be the name of the Lord (Job 1:21). Most Christians don’t get that phrase: "The Lord has taken away. Sometimes He does! (I Heard a great sermon on this verse by a pastor who preached his wife’s funeral using this text: The Lord has taken away." Notes of JB; Note the fourfold refrain: v8, v15, v21, v31.).

(3) Third, We possess health of mind and body, not omnipotence (v20). "He sent his word and healed them . . . ." So often this blessing is taken for granted. So many Christians are careless to say Thank You Lord, for such blessings. We often use it for our own benefits; and think little of an investment in heaven, and laying up eternal rewards (Matt. 6:19-20), and building a relationship with the Living Word. We think little about the talents we’ve been given being used for the Lord, for the Church, and for the benefit and blessing to others; and are oblivious to that spiritual gift that goes with our salvation (1 Cor. 12:4-10, v31; 13:1—The More Excellent Way—Agape- Love).

(4) Fourth, The storms of life break upon us (v29-30; see Mark 4:39). (1 Peter 1:6-7—Those "If need be situations). They threaten to swamp over us. Scripture tells us that these trials are sent as a test. Many feel that science, medical ingenuity, and technology will see you through. But they seldom do. An elderly gentleman said to me when our first little girl was born: Reverend, you have slept your last sound night. If trouble hasn’t come your way yet, just hang around, it will get to you. The Proverbs tell us: A brother is born for adversity (Proverbs 17:17). If you faint in adversity, your strength (faith) is small (Proverbs 24:10; Mark 4:40). In speaking of this Jesus said, Men ought always to pray, and not faint (Luke 18:1)—meaning that if you don’t pray and seek God’s Word, Will, and Way, that you will faint.

Common assumptions (v18). In the worst cases of these four concepts (and there are others) the common assumption is that we are lost, that there is no one capable of leading us to safety; that we are enslaved with no one to deliver us; that we are weak and diseased and bossed about by powers we cannot control. We can come to feel that we are utterly alone in a big world. We feel ourselves to be travelers in a trackless waste, prisoners in a dark dungeon, voyagers on a storm-driven sea. Only here and there are there people found with faith enough to cry to the Lord in their trouble, or to intercede for those who are in trouble. You never know the outcome of any problem of life until you let Truth stand up against it. Jesus said, I am the truth (John 14:6).

Trouble and God’s Opportunity (v22, v23). Man’s extremity is surely God’s opportunity. Our humiliation and obedience to the Lord may be our only help and salvation. When everything is going well, we are tempted to forget God; we don’t even think about it, but when trouble comes upon us the way of prayer sooner or later is found. An old man said to me one day when I was visiting with him, I don’t need a preacher. I said, Someday you will need a preacher. I turned to leave, and he stopped me with the question, When will I need a preacher.? I said to him, Well, you might want to get married again; or you might want to get buried. He said, You’re right, I may need a preacher. I never found out for what.

There is nothing very virtuous about such praying. It is usually mixed with selfishness, lack of self-denial, and superstition. It is like the fear that drives the ungodly or carnal believer to the sanctuary. It may cease when the crisis passes. But it reminds us of the instinct for God, causes us to think, God, who lies latent in the human spirit. In prosperity men may argue about spiritual values and religious doctrines; but face to face with death and mortal peril, they pray, or want somebody to pray, for their immortality with importunity.

God Hears our Prayers (v4-6). This Psalm presents us with the eternal fact—It is true that when men sincerely cry to God, He hears and delivers him? He may send a preacher, a friend, a parent, or someone to speak with you about it. He cand send a hearse. The evidences of God hearing the prayers of the distressed is astronomical in the testimony of people. Let God’s people talk, and they will tell