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These psalms are particularly notable for their interaction between joyful confidence and in God and the deathly grief which occasions the psalms themselves. Possibly the most astounding aspect of many of the laments is their movement out of sorrow into joy. Some of the most jubilant expressions of praise in the book of psalms are found at the end of lament psalms. This is a feature of this psalm and the journey of the psalm itself to this point is a profound example of the kind of prayer that is appropriate for the covenant relationship.

Psalm 6 is, in particular, a penitential lament. The early church included this one in a small collection of psalms used in their worship for times of penitence and repentance the collection included also psalms 38, 51, , and I think they were using it correctly. The first verse records the cries of a heart truly broken before God, so much so, that we might even find it quite disturbing. We are told in the subtitle that the writer is David but we do not know the occasion of its writing.

We can however attempt a general reconstruction of the situation. David is in the midst of profound suffering here. From within and from without he is tormented. His body is racked with pain vs. But what dominates his cries is the agonising consciousness of God's displeasure toward him and he sees all his suffering as God's chastisement upon him. Here is a man in supreme anguish. It is not that God has abandoned him because he sees his suffering as being from God.

The hand of God is, as it were, striking him hard. The problem for David is not the absence of God's love but the presence of God's anger. God is still present. Many people find it hard to see God portrayed in these ways. It seems they would prefer to see God as one who is never angry and always loving. Indeed God is always loving. And this is why he gets angry. The words of the proverb apply here:My son, do not despise the LORD's discipline and do not resent his rebuke, because the LORD disciplines those he loves, as a father the son he delights in.

This is quoted in Hebrews , 6 To be chastised by God is something that only the privileged children of God will benefit from. When God is angry with others he judges them by simply giving them up to their sin see Romans ff. And so these are the words of one who is suffering but not lost.

God's chastisement is harsh here and we should note that God here has used the greatest ills of human existence upon David: sickness, adversary, and inward torment. We should note also that David expects that he may even die unless God relents. And so he makes a desperate appeal. I think that this appeal is the climax of the lament. Here David speaks in the boldness of faith. He presents an argument before God like a barrister before a judge. He is acting here like the Canaanite woman who argued her request with Jesus and was commended for her faith Matt.

David's argument is a good one. He first appeals to the unfailing love of God vs. The term here is indicative of the particular covenant love of God and David is cautiously reminding God of his promises. But as if this were not a strong enough appeal David comes up with an even better argument. He appeals to the glory of God. Can God receive glory from a dead man? Can a dead man remember God and give him praise? What glory does God get from the lips of a dead man?

He knows that the highest concern of God in all things is the glory of his name. He knows that the love of God is defined by God's unyielding desire to show his glory to his people. So he climaxes his case with this appeal. And he is right ' he wins the day. It is easy to imagine what God might be saying in the presence of angels in response to David's prayer here. It might have as Jesus said to the Canaanite woman: 'You have great faith! Your request is granted' Matt. When I say, 'he wins the day,' I mean that his faith responds and overcomes the trial.

He does not despair but trusts that God simply must save him for the sake of his glory. There is a sense in which David's argument was most effective in building his own trust in God. Such a trust is the very thing that God has bound himself to respond to by covenant. It is not so much the prayer that God answers as much as the trust which is expressed in the prayer. A prayer without trust is a waste of time. God is not interested in words. He wants to relate on a deeper level that that. Trust is the defining relational element of our kinship with God. I think that God would say to many of us as he implicitly said to the Canaanite woman: 'why should I answer you?

The psalm ends, then, in a faith-confidence that transcends David's pain and sees his enemies fleeing before him. It is a wonderful vision. David may even have been healed right there and then as he prayed. We cannot know exactly what happened there in between the end of verse 7 and the beginning of verse 8, but one thing is for sure: his prayer was answered by God. The hand of God now embraces his son again and David moves into the kind of joy that can only begin in lamentation. His enemies are as good as destroyed and he is restored. The change is sudden and marvelous.

It is the most exciting characteristic of the psalms and it is evidence that we should expect something to happen when we pray. Not all the lament psalms end like this see Psalm 88 , but all lamenting certainly ends in rejoicing,. This is a biblical promise: ' Those who sow in tears will reap with songs of joy' Psalm Psalm 14 is a lament over the unbelief, the evil and the injustice in the world. David who writes the psalm is lamenting, it seems, even on behalf of God as he reflects on the divine perspective.

God looks down and sees only evil in the world. The wording of the psalm is possibly intended to remind us of the description of the world in Genesis , 6. It is therefore a psalm that also anticipates judgment. David sees evil doers ultimately overwhelmed with dread at the fate they have chosen for themselves. For though the strong may win now yet God will ultimately be faithful to his people who are being devoured by evil oppressors.

The declaration of this truth leads then to the cry that God would speed his vindication for his people. The cry, 'Oh that salvation would come out of Zion' is the climax of the psalm then. This is what he really wants to see. The rest of the psalm consists of declarations that support the appeal of and lend fervor to the request of this psalm.

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Psalm 15 describes how a person must be prepared for worship before the holy God. The person who would come to worship God must be blameless. A person who is sinning against God does the very opposite of worship God. He rebels against God and declares in his being that he cares nothing for God. This psalm describes the character of the person whose worship is true spiritual worship just as Jesus describes in John 'true worshipers will worship the Father in spirit and truth.

Paul said that our spiritual act of worship is offering ourselves as living sacrifices to God Rom. Worship is primarily a non-verbal activity. It is expressed through our being. The way we act and think and feel reflects our worship for God. Whether we have truly surrendered ourselves upon the alter of absolute obedience to God is made evident in our lives. The person who worships with his lips and does not worship in his life is a hypocrite.

The bible throughout warns against hypocrisy as the soul's greatest enemy. Here is a call to worship which does not focus on singing and clapping or upon liturgy and ceremony but upon the very life of the individual. If you want to be a worshipper then see to it that you walk blamelessly. Do not let your feet take you anywhere you should not be. Do let your eye look upon anything that you should not see. Do not let your hand take what you should not have. Do not let your mouth speak lies or slander.

When you say something, particularly about God, make sure you mean it: speak the truth from your heart vs. Express your love for God by loving your neighbour. Verse 4 does not mean that you should only love the lovely. What it means is that you should not love the evildoer because of the evil he does. The psalmist has already said that we should love our neighbour and fellowman and so he is not contradicting himself here. But neither should we play down this warning and this verse can be taken on face value.

There are so many warnings throughout the scriptures against the influence of people who would entice us away from God. We tend to think that any relationship is OK as long as we love the other person. But there are some relationships which for one obvious reason or another God will never approve of. The obvious example is the bond of love between a believer and a non-believer. There may also be friendships which are damaging to us. If the influence of a friend is causing us to go away from God then the friendship is defiled and must be abandoned.

If this happens however it is we who are to blame. We are meant to be a good influence on others not a sponge for their bad influence. If we are to relate to God in worship we must see to it that all our other relationships are legitimate. The worshipper is to be a person of integrity. He speaks the truth and when he makes an oath he keeps it. He does not moreover make a profit from the misfortunes of others and he does not accept bribes to do injustice. The practice of 'usury' lending money at interest in the time when this was written was not what it is today.

A person who needed a loan was generally a person in distress and there were always those who were ready to exploit the poor person. It meant having the borrower in one's power and the opportunity to charge limitless interest. The person who lives an upright life of love and integrity is the true worshipper. Such a person will not be shaken. Here is a promise common to the psalms. The blessings of obeying God are declared again and again and assurance is given throughout that God delights in those who walk in his ways.

Psalm is given largely to this theme. Psalm 16 is a song of trust and devotion to God. Whilst those who trust in God will see the faithfulness of God, those who trust in idols will only ever end up disappointed. Trusting in anything more than God only leads to greater sorrow vs. The psalmist rejoices in the lot that God has assigned to him vs. This is expressed in language that reminds us of the division and allotment of the promised land to the people of Israel in the time of Joshua.

The psalmist declares his joy and contentment in what God has given to him by grace; this being opposite attitude to the spirit of covetousness that the tenth commandment warns against. This is a psalm that expresses the joy of relationship with God that extends far beyond this mortal life vs. Peter quotes from this psalm at length in his speech on the day of Pentecost Acts ff. He sees David prophetically playing the part of the future Messiah predicting his resurrection from the dead. And of course, because Christ was raised, we too can sing this psalm with assurance that this life is not the end but just the beginning of an eternity in which we will be filled with joy in the presence of God vs.

The worst thing in life is not to have some evil thing done against you. The worst thing in life is when you are the one that does the evil. The greatest peace possible in this life does not come from being invulnerable to external evil but knowing that you yourself have been delivered from internal evil. David here reminds himself of this fact.

He is being tormented by evil adversaries from without but he draws consolation from the fact that while he may suffer from their evil yet he will not suffer from having shared in it. His innocence is his greatest possession. And this cannot be taken away. He knows he is cherished by God, the apple of God's eye. Therefore, even in the face of external threat, he is able to hide in the shelter of the God who loves him.

He knows his plea will be heard by his God and ultimately he will be vindicated. The Psalm is undoubtedly set in the time when David was fleeing from King Saul. David had been marked by God as the king of his choice and yet now he is being pursued as a criminal even though he had done no wrong. The appeal therefore is for vindication.

He knows he is innocent before God and that is enough for him now, but he is still anxious that God would vindicate him before his people as well. He prays therefore that He might see the favour of God at work on his behalf and that God would be faithful and just and do for David what he had promised. This psalm is a moving prayer for those who feel misrepresented in life and hemmed in by external circumstances. Innocence is given to us through Jesus Christ and this is our greatest gift.

But in Jesus name we have access to the throne of God who is eager to help us overcome our circumstances and live freely the calling that he has for us. Psalm 19 is a celebration of the resplendent glory of God in both the creation and written word of God. The imagery of light is the key strand that connects the two halves of the psalm. In the first half, in which the psalmist calls us to recognize the greatness of God in the physical universe, the focus is on the sun and the penetrating light of the sun. This picture is then carried through into the second part of the psalm which focuses on God's word.

God's Word is like the sun in that it gives life but also brings everything into its piercing light. The final prayer of the psalm flows out of this. The psalmist prays that God's word would indeed give him life by bringing to light the things in him that cause the death of his soul. In this sense he is praying that glory of God, that is reflected in the light of the sun, would shine like the sun in his heart.

When the psalm speaks of the 'law' it is not just speaking of lists of rules but of the body of writing that contains God's covenant with his people. These writings contained not only the laws of and covenant promises of God but also the stories of the patriarchs and of Israel which formed key historical covenant precedents.

The law Torah in Hebrew was David's bible, consisting in part or all of the Pentateuch the first five books of our bible. So when the psalm speak about 'the law,' 'the decrees' or 'the statutes' of God we can, for the sake of application, think of God's written Word in general. But more than this, we should think of it not just in terms of words on a page, but the truth that is made to shine like light in our hearts by the Holy Spirit.

The prayer of this psalm therefore is that we might live in the light just as John speaks of it in 1 John The most famous of all the psalms and perhaps the most famous words of scripture, psalm 23 has been the joy of God's people for three thousand years. This would have been a picture close to the heart of most people at the time it was written. Sheep and sheep farming were a common part of life for the Israelites and David himself had been a shepherd before his involvement with Saul.

In fact much of David's spiritual development occurred during his time as a shepherd. His astonishing actions before Goliath is the result of a faith developed in his task of protecting his fathers sheep. Note his words from the account in 1 Samuel But David said to Saul, 'Your servant has been keeping his father's sheep.

When a lion or a bear came and carried off a sheep from the flock, I went after it, struck it and rescued the sheep from its mouth. When it turned on me, I seized it by its hair, struck it and killed it. Your servant has killed both the lion and the bear; this uncircumcised Philistine will be like one of them, because he has defied the armies of the living God. The LORD who delivered me from the paw of the lion and the paw of the bear will deliver me from the hand of this Philistine.

This made him bold in the face of danger so that he could even face death itself with confidence. He could sit and eat in the presence of his foes, in defiance of them, and they could not disturb his peace. The picture is one of a person whose confidence in God's protection is so great that he can sit down for a picnic in the midst of the battle field.

Psalm 24 is a psalm written by David, King of Israel, most probably to celebrate the return of the ark from its place of storage to Jerusalem BC. The ark of the covenant represented the presence of God to the people.

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The temple which housed the ark would later come to have the same significance. Psalm 99 speaks of God being enthroned between the cherubim.

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  6. The ark was built with two cherubim angelic beings on each side and therefore this is another way of saying that the ark is the earthly throne of God. The first effort to bring the ark to Jerusalem was a sloppy and casual one. We are told that God became angry at the lack of reverence for that which symbolised his own presence and as a result one of the priests ' in whom this attitude was exemplified ' was struck down see 2 Sam.

    When the ark was finally and successfully bought into the city it was an occasion of great celebration but also of great reverence. God was coming into Jerusalem and the words of psalm 24 serve as the anthem for the entrance of God. Of course God was already present with his people in Jerusalem and he is certainly not bound to objects or places.

    God is present everywhere at every moment and this truth is not being contradicted here. This occasion marked the formal entrance of Yahweh into Jerusalem. Some people feel that it is theologically contradictory to ask God to come or go anywhere as if God were a finite being who need to travel anywhere. The problem with this sort of objection is that the bible is filled with references to God in human terms and using human imagery, all of which in some way contradict the infiniteness of his being.

    The fact that God allows us to speak of him is an act of great condescension since human language necessarily contradicts the ineffability of God. We speak of one who is beyond description and therefore by our words we always describe God as infinitely less than he is. But God allows us to use anthropomorphisms describing God in human terms in our speaking about him and indeed he has described himself to us largely in terms of human analogy. The scriptures say things like, 'the arm of God is mighty to save. Likewise when we say that 'God came into our meeting' we are not denying the omnipresence of God we are simply using human terms to describe an indescribable divine action.

    This psalm celebrates the entry of God into Jerusalem. God's presence was symbolised by the ark and therefore it was an occasion of great joy but also, as I have said, of great reverence. The psalm begins with an acknowledgement of who God is verses He is the creator of all things. The next logical step is the question as to who may come before such a holy and mighty God. The character of the such a person is described then in verses The person who does come before God will be blessed indeed. Then comes the great chorus verses That the mighty gates of Jerusalem should lift up their heads to allow the King to enter in is a wonderful poetic way of exclaiming the greatness of the divine King.

    He is the King of glory, but note how he is described here when it is asked who is this King of glory. God is described as a warrior King. He is the God of battle waging war against his enemies for the extension of his kingdom. This psalm of David contains one of the most beautiful expressions of what I call 'liberated desire,' a topic that I discuss at length in my book Deeper Places, Baker Books, Here we find David in one of the most difficult periods of his life.

    It was a time when he had nothing but God and a time when he discovered that all he needed was God. This does not take away from the grief and pain of the experience but in his seeking it appears that David's desires were transformed. The more he sought after God the more he cultivated his desire for God so that, as the famous expression in verse 4 indicates, his desire for God outgrew every other desire in heart.

    Hence he was free from the tyranny of disoriented desire that so torments the human heart.

    Poem of the week: Psalm 23

    It shows that true contentment comes not from getting what you want but reorienting your desires on the one whom desire itself was created for. With the liberation of desire came freedom from fear. The one thing that David desired the most was the one thing he had and that he could not lose. It was the love and faithfulness of his God. And therefore, whatever the threats before him, David felt completely invulnerable. His confidence echoes that of Paul in Romans He knew that nothing could separate him from the love of his God. The second half of the psalm is a heartfelt prayer to God in view of his situation which David still felt the pain of.

    This psalm is probably set in the context of David's desert period when he was a fugitive from Saul. We see a tension here between the reality of David's situation and the divine promise given to him at the time of his anointing by Samuel. He had been anointed as King and yet now he was living in exile as a fugitive.

    As is always the case in the psalms the honest acknowledgement of the tension between human reality and divine promise becomes the seedbed for faith. David voices his grievance and resolves to keep seeking God. He believes that he will see God's faithfulness.

    He just has to wait. And it is in life's waiting rooms that that desire itself is refined and focused. Psalm 30 is a psalm of testimony and thanksgiving proclaimed before the assembly of God's people. In verses we have words of praise to God in the much used expression of being lifted up out of the depths and up from the grave.

    Verses are an exhortation to the assembly in the light of what David has experienced. Verse 5a is virtually a creedal statement by this stage and it is found throughout the Old Testament: 'For his anger lasts only a moment, but his favour lasts a lifetime. He also uses an expression that I think is exemplary of the biblical notion of the temporality of suffering and discipline for God's covenant people: 'weeping may remain for a night, but rejoicing comes in the morning.

    But David got a rude shock when all this was taken from him vs. The result of this was that David was shaken into some solid faith-action and this is demonstrated in his prayer described in verses In his desperation David pleads with God using all the appeals he can summon up in his mind. He knows God and he knows that the most important thing is ultimately that God is glorified.

    "Psalm 23 (Surely Goodness, Surely Mercy)" sung by the Brooklyn Tabernacle Choir

    But how can God be glorified by a dead person? What use would he be in proclaiming the faithfulness of God if he were dead in the grave? This is a strong appeal and it is exactly the kind of faith that God looks for in his people. Faith comes by hearing the word Rom. David demonstrates here a deep and knowing trust in God and in the character of God. He is like a lawyer making appeals before a judge though in intensely relational terms.

    And David's argument indeed carries weight before the throne of God.

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    Jesus always commended those who made appeals like this and remarked at the greatness of their faith. Consider what this time of suffering did for David. It shook him out of his spiritual comfort and activated him to exercising his faith in a way that was not required in a time of ease. Since faith and trust are at the heart of what it means to relate to God and since our relationship with God is the most important thing of all, it is no wonder that God sometimes let's us go through suffering. But the principle of verse 5 still stands: God may lead us into a time of darkness but he who lead us in will also lead us out.

    And so David testifies to the fact that God heard his trusting appeals and turned his wailing into dancing vs. David now has far greater capacity to glorify God in his life than he ever did before. And this indeed is the main point of everything. In Psalm 32 David, King of Israel, describes the passage he took from a state of deception in which he had denied his own guilt to the acknowledgement of his sin and forgiveness.

    The psalm is a powerful acclamation of the blessing of forgiveness and a call for all people to not stubbornly hide from God but to humbly come to God openly and trustingly. The background to this psalm is given in 2 Samuel David had acted cruelly and wickedly when he took Bathsheba, the wife of Uriah the Hittite, slept with her and then arranged her husband's death. What is amazing about this story is that David held on to his sin in silence for at least nine months.

    Let us be reminded that this is the same David who meditated day and night upon God's law and who delighted in the decrees of God more than anything else in the world Psalm You would think that such a man as this, in whom the Spirit of God dwelt in a notably new-covenant sense, would immediately be stricken with guilt and would humble himself before God in penitence. But the heart is deceitful and David added this sin to his others ' he deceived himself into stillness of conscience. Many a prophet was condemned for deceiving others by saying 'peace!

    But here David deceives himself. The psalm speaks of the agony that David went through as he stubbornly kept his silence, that is, as he kept from confessing his sin to God vs. This suffering even affected his physical state so that such a mighty warrior as he became weak 'as in the summer heat. God did not allow him to continue in his self deception and the conviction that came with the words of Nathan the prophet was an act of God's grace.

    David confessed his sin and received the forgiveness of God vs. The relief and the joy of this experience was so impacting for David that he can write of this as the supreme state of blessedness in the first part of the psalm vs. Here he marvels afresh at the wonder that God does not take account of the sins of his forgiven saints.

    If we have become at all stale in our zeal for the central aspects of the 'good news' of God's forgiveness the best way to change this is to ask God to shatter us with a view of our own sins. Biblical joy is not cheap. From this vantage point David now turns to a universal call for anyone who is Godly, or who thinks himself to be godly, to seek the LORD while he may be found vs. This indicates that the offer of forgiveness will not extend on forever.

    One day when the water rises to drowning point a figure of judgement referring to the flood of Noah's time there will be two kinds of people those who took refuge in God and whom God has surrounded with 'songs of deliverance' or 'redemption songs' vs. Hence the next section implores the listener not to be stubborn 'like the horse or mule which have no understanding' vs. Those who have been made righteous by God have every reason to rejoice vs.

    Psalm 34 is a blend of thanksgiving and wisdom and the two fit together quite naturally. So, the psalmist moves from testimony to exhortation as a natural consequence. That he survived through this period is remarkable, and David here acknowledges that it was the LORD and not his own cleverness that had delivered him from this trouble. Psalm 35 is a classic imprecatory psalm which calls down curses upon the principalities and powers that curse the plans and people of God. When God made his covenant with Abraham he said that 'whoever curses you the covenant people I will curse' Gen.

    And so this is a prayer of a man who knows that his complaint and his curses are justified. It is important to understand the spiritual significance of imprecatory psalms in general and for this I would direct you to the article provided on this website on the 'imprecatory' or battle psalms. It is impossible to know what the specific circumstances of this psalm are. The language at times has legal connotations and this together with the strong military language could suggest that the issue here is that of international relations.

    It may be that some kind of treaty arrangement is being thrown back in David's face and he is being accused of breaches which he claims to be innocent of. The foreign rulers may be using these accusations to justify a military action against Israel. Whatever the case, whether it be this or simply that David himself is being unjustly conspired against and accused, this is something that David was no stranger to. When David was anointed by God he was not guaranteed a smooth run and in fact it was his anointing that bought him more trouble than anything.

    He was harassed, unjustly accused, attacked, pursued as an individual and when he was king of a prospering nation that nation itself became a despised entity not least because of its rapid growth to prominence and supreme strength in the Ancient Middle East. David prays in this psalm that God would be the enemy of those who are enemies to his people. He prays that God would fight against those who fight against his people and be the accuser of those who accuse his people.

    This should make us ask, if we are looking to apply this psalm to aspects of our own lives: 'who is our real enemy. Our real enemy is, as Paul says, 'the rulers, the authorities, the powers of this dark world and the spiritual forces of evil in the heavenly realms' Eph. People often serve the purposes of the ultimate evil will but as such they become more victims than real enemies. And so there is a sense in which we can ask God to seek out who it is that is really harassing us and cut them off in divine vengeance.

    This may not sound like a nice this to do but it is thoroughly biblical. Prominent in this psalm is the idea that those who attack God's people end up by doing themselves the greatest harm in the end. David says figuratively that they have hidden a net for him but ironically they will end up being caught up in it themselves vs. Likewise he says that had dug a pit for him but will end up falling into it themselves. And so those who seek to disgrace God people will themselves be disgraced and ashamed vs.

    Those who know the story of Esther will recognise that this is exactly what happened to Haman in a marvellous twist of fate that has to be amongst God's greatest hits. Ultimately it will not be at the hand of David or David's army that the enemy will perish but they will be driven into oblivion by the angel of the very God whom they have raged against by threatening God's people vs. This idea of being repelled away from God is the essence of the biblical understanding of hell. Hell is suffering under the infinite repulsion of God who repels evil away from himself in infinite wrath and supreme sovereign force.

    This is a dark and slippery fall if ever there was one vs. David wants to see here again the way that God reflects the curses of his enemies back upon themselves and he wants to watch this and rejoice in it. He wants to see this because he loves to see the hand of God wield such sovereign power and justice on behalf of his people.

    Psalm 37 is a wisdom psalm very much in line with the type of writing present in Proverbs. Like Proverbs there is no strict development of any one single thought here though the main topic is perhaps the idea of recompense. This psalm, in the original, is an acrostic poem i. This type of literary device was used particularly for instructional purposes to enable students to easily memorise the words of the psalm.

    The psalm, in classic wisdom literary fashion, outlines the two ways that God sets before people: the way of the wicked and the fools on the one hand, and the way of the righteous and the wise on the other. Though the wicked may prosper for a while their road is one of destruction. The psalm warns against greed, malice and ungodliness pointing out that those who give themselves over to these things will come to a terrible end. On the other hand the advice of the psalm is simple though beautiful and alluring in its simplicity.

    The righteous are to trust in God and simply enjoy what he gives to them. But most of all they are to delight in, and enjoy God. To delight in God is the same as glorifying God and it is also to enjoy God with all one's being. The greatest compliment that I can pay to a person is to tell them that I sincerely enjoy their company. The singing is excellent and the organ playing second to none. They are regularly used as part of the daily cycle of Psalmody.

    Church musicians are eternally grateful to Eric Thiman for his many works written for the choirs and places where they sing. He composed in excess of pieces. Sidney Campbell is a name that crops up regularly in the organ loft and choir stalls. Campbell was one-time organist at Ely, Southwark and Canterbury cathedrals. It was written in The work is conceived as six short sections with a more substantial final chorus.

    I have not heard any music by the Canterbury-born composer Herbert Stephen Irons before. Between and he was Rector Chori at Southwell. If you want to know God read the Book of Psalms! A man who was the king of Israel. It was written by King David. And the spirit of God Himself rested upon David. All of these psalms were breathed by God and given to David and then given to us!

    Stop and think about it! It was a way for the listener to stop and soak in all the bigness and wonder of what they had just learned about God! Selah is one of my favorite words! The book of Psalms is not a book to be rushed through. It is a book, when read, that we should often stop and close our eyes and really take in the glory of the Lord!

    Sometimes I am so overcome by what I have learned about God, I literally put my head down on my desk and cry! Liquid Selah! Read the Psalms to know Him better! Do not put your trust in princes,. When their spirit departs, they return to the ground;. There is a whole lot we can learn about who God is from this psalm. On that running list I write down all the things I learn about who God is. I keep it in a notebook. Here is an example… my Selah thoughts are in parenthesis.

    In Psalm here is what I have learned about…. Praise you for your creation. Thank you for sharing it with me! Show me how to be your hands and help them. But even more than that, I need your spiritual food even more! Thank you for my full cupboards and frig! Help the hungry of the world today! You have set me free from the bondage of sin and death and from the family of the evil one.

    You have given me clothes of righteousness through your son, Jesus.

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    I was once a prisoner and now I am free. I would never want that life again! Jesus also took me from spiritual blindness and gave me perfect vision… vision of you Father! Help me Lord to be humble. It is a fee gift. A gift beyond measure. Thank you for showing great favor to me and watching over me. Please watch over and protect my family. I put them in your hands. Show Jesus to them! There are so so many in our nation. Be close to them today Lord! Help them.

    I have some friends Father who have lost their husbands through death and divorce… keep them close to you! Let me be mindful of them. You had no beginning and no end. You are king now, were king in all eternity past and will be forever into the future. I am so so blessed to be yours… to be the daughter of the king! What an amazing thought. Let me live now, here on earth, as a part of your kingdom. Let me show others just who you are my, KING!

    Look what I have learned about God this morning… just from 10 little verses! I am amazed by what I have learned! And what difference does that make in my life? Knowing God helps me to trust Him more… believe Him… cling to Him in troubled times, give credit to him in happy times and live my life in light of who He is! Knowing God makes me want to be like my Father. It makes me want to please Him and work for Him while I am on earth… and look forward to eternity with Him! I think so many of the ladies in our bible study love Psalms because they can see who God is and they can praise God right along with King David… and all of heaven!

    What an amazing thing…. Do you want to know life changing things?

    Easter Hymns - Lyrics, Story Behind the Song and Music Videos

    Then start reading Psalms every day. Start with Psalm 1 and read just a few verses. Write down what you have learned about God and Selah! Worship and Praise the God of heaven and earth. Say it out loud… what a prayer you will pray! Psalm Leave a Comment. Comments Thank you for this beautiful challenge! One of my favorite books is Ephesians, so many lessons. Beautiful message. Thank you for sharing! By far, my favorite blog! What a joy to find this in my email today! Thank you for your gift of exhortation.

    I love Psalm 19 as well as many others. Bless you for unashamedly sharing the Gospel with your readers!!! Thanking the Lord today for the Token which is the Holy Spirit to us in this these last days. I love the book of Psalms. Thank you for sharing. As always, a beautiful inspiration for a Sunday morning.

    What a beautiful and thoughtful post for today! I love the Psalms also! I want to be in your Bible study! Thanks for sharing your blog w me! I want to be in your Bible Study! Thanks for your blog and sharing yourself with me! He even gives us words we we need to worship and praise and pray. Love this idea Yvonne! Psalms is one of my favorite books of the Bible, too. Thank you for your inspiring message today! So beautiful and inspiring. Thank you very much for sharing.