RRB notes on Psalm 89

Psalms 89 KJV

Maschil of Ethan the Ezrahite.

1. I will sing of the mercies of the LORD for ever: with my mouth will I make known thy faithfulness to all generations.

2. For I have said, Mercy shall be built up for ever: thy faithfulness shalt thou establish in the very heavens.

3. I have made a covenant with my chosen, I have sworn unto David my servant, [1]

[1] The psalm will switch from David historically to Jesus Christ prophetically. Verses 19-37 deal with the First and Second Advents of Christ together. You will find the eternal security of the believer prophesied in verses 29-36. Verses 36-37 present Christ in His Millennial kingdom. But verses 38-45 go backwards and picture Christ in His humiliation at HIs crucifixion. So throughout the Old Testament, you will not only see the two Advents pictured together with no intervening time period (Gen. 49:11, 24; 1 Pet. 1:11), you will sometimes see the two reversed as you find in this psalm. The Lord does this to mess up educated fools who won’t believe what He said or won’t “rightly divide” what He said to try to mess with what He said.

4. Thy seed will I establish for ever, and build up thy throne to all generations. Selah.

5. And the heavens shall praise thy wonders, O LORD: thy faithfulness also in the congregation of the saints.

6. For who in the heaven can be compared unto the LORD? who among the sons of the mighty can be likened unto the LORD? [a]

[a] Isa. 40:18, 46:5.

7. God is greatly to be feared in the assembly of the saints, and to be had in reverence of all them that are about him.

8. O LORD God of hosts, who is a strong LORD like unto thee? or to thy faithfulness round about thee?

9. Thou rulest the raging of the sea: when the waves thereof arise, thou stillest them. [b]

[b] Mark 4:37-39.

10. Thou hast broken Rahab [2] in pieces, as one that is slain; thou hast scattered thine enemies with thy strong arm.

[2] The typical interpretation put on this verse by the commentators, who don’t know what they’re talking about, is that “Rahab” is a “poetic” or “symbolic” name for Egypt. There is not one verse in either Testament that even suggests such a thing. Rahab was an Amorite (Josh. 5:1, 7:7), not an Egyptian. She was a harlot, and “THE MOTHER OF HARLOTS” is Babylon, theologically (Rev. 17:5). The breaking of Rahab in this verse is associated with the wounding of a “dragon” in Isaiah 51:9. This dragon is a multi-headed dragon in Psalm 74:14, which is "wounded" by having one of its “heads” broken. If Rahab is a “symbolic reference” to Egypt (Ezek. 29:3), then it is not the Egypt of the Exodus. It is a prophetic reference to the Antichrist and his kingdom at the Second Advent (Ezek. 32:2-31).

11. The heavens are thine, the earth also is thine: as for the world and the fulness thereof, thou hast founded them. [c]

[c] Isa. 45:12; Jer. 27:5. App. 28

12. The north and the south thou hast created them: Tabor and Hermon shall rejoice in thy name.

13. Thou hast a mighty arm: strong is thy hand, and high is thy right hand.

14. Justice and judgment are the habitation of thy throne: mercy and truth shall go before thy face.

15. Blessed is the people that know the joyful sound: [d] they shall walk, O LORD, in the light of thy countenance.

[d] Source of the hymn “We Have Heard the Joyful Sound.”

16. In thy name shall they rejoice all the day: and in thy righteousness shall they be exalted.

17. For thou art the glory of their strength: and in thy favour our horn shall be exalted.

18. For the LORD is our defence; and the Holy One of Israel [3] is our king.

[3] Notice that God is not “Allah” and is not associated with Ishmael, Islam, and Mohammed at all. He is “the LORD” (Jehovah – see App. 1), and He is “the Holy One of Israel” (Jacob – Gen. 32:28). So the Biblical formula is Abraham, Isaac, and Jacob; not Abraham, Ishamael, and Mohammed (see App. 77). “The God” (which is what “Allah” is supposed to mean) is “the God of Jacob” (2 Sam. 23:1; Psa. 146:5; Isa. 29:23, 41:20, 42:14-15; Luke 1:33).

19. Then thou spakest in vision to thy holy one, [e] and saidst, I have laid help upon one that is mighty; I have exalted one chosen [f] out of the people.

[e] Psa. 16:10.

[f] Historically David (2 Sam. 7:8), theologically Jesus Christ (Luke 23:35).

20. I have found David my servant; with my holy oil have I anointed him: [g]

[g] Historically David (1 Sam. 16:12-13), theologically Jesus Christ (Heb. 1:9).

21. With whom my hand shall be established: mine arm also shall strengthen him.

22. The enemy shall not exact upon him; nor the son of wickedness afflict him.

23. And I will beat down his foes before his face, and plague them that hate him. [h]

[h] Historically David (2 Sam. 7:9), theologically Jesus Christ (Zech. 14:12-15).

24. But my faithfulness and my mercy shall be with him: and in my name shall his horn be exalted.

25. I will set his hand also in the sea, and his right hand in the rivers. [i]

[i] Historically David (2 Sam. 8:3), theologically Jesus Christ (Psa. 72:8).

26. He shall cry unto me, Thou art my father, [j] my God, and the rock of my salvation.

[j] Historically Solomon the son of David (2 Sam. 7:14).

27. Also I will make him my firstborn, [k] higher than the kings of the earth.

[k] Jesus Christ, not David or Solomon (Heb. 12:23, 1:6).

28. My mercy will I keep for him for evermore, and my covenant shall stand fast with him. [l]

[l] Vss. 28-37 are a reference to Christ (Isa. 55:3; Acts 13:34).

29. His seed also will I make to endure for ever, [m] and his throne as the days of heaven.

[m] Eternal Security for Christ’s “seed” (Psa. 22:30-31).

30. If his children [n] forsake my law, and walk not in my judgments;

[n] John 1:12-13; 1 John 3:10; Rom. 8:16-17, 21; Gal. 4:28, 31; Eph. 5:1, 8).

31. If they break my statutes, and keep not my commandments;

32. Then will I visit their transgression with the rod, and their iniquity with stripes. [o]

[o] Heb. 12:5-11; 1 Cor. 11:29-32.

33. Nevertheless my lovingkindness will I not utterly take from him, nor suffer my faithfulness to fail.

34. My covenant will I not break, nor alter the thing that is gone out of my lips. [p]

[p] The new covenant as it would apply to Christians; contrast with Hebrews 8:7-12.

35. Once have I sworn by my holiness that I will not lie unto David. [4]

[4] The covenant is confirmed five times between verses 28 and 36 with regards to the “seed” of God’s Son (vs. 36). This is the New Testament doctrine of Eternal Security (Phil. 1:6; 1 Cor. 1:8; John 10:27-29; Rom. 8:38-39; 1 Pet. 1:4-5).

36. His seed shall endure for ever, and his throne as the sun before me.

37. It shall be established for ever as the moon, and as a faithful witness in heaven. Selah.

38. But thou hast cast off and abhorred, thou hast been wroth with thine anointed. [5]

[5] Verses 38-45 apply not only to Jesus Christ, but to the nation of Israel; see Psalm 129:1-3, where the stripes put on Christ’s back match the afflictions of Israel. This is why all the orthodox Jewish Rabbis reject Isaiah 53 as applying to Christ as an individual (Isa. 43:10, 44:1-2, 45:4). They replace God’s individual Messiah with the nation of Israel and fancy that the Jews as a race have suffered for the sins of the Gentiles. This has been the standard position of orthodox Judaism since the resurrection of Christ.

39. Thou hast made void the covenant of thy servant: [q] thou hast profaned his crown by casting it to the ground.

[q] Possibly the breaking of the covenant in Dan. 9:27.

40. Thou hast broken down all his hedges; thou hast brought his strong holds to ruin.

41. All that pass by the way spoil him: he is a reproach to his neighbours.

42. Thou hast set up the right hand of his adversaries; thou hast made all his enemies to rejoice. [r]

[r] Luke 23:35-36.

43. Thou hast also turned the edge of his sword, [s] and hast not made him to stand in the battle.

[s] John 18:10-11.

44. Thou hast made his glory to cease, and cast his throne down to the ground. [6]

[6] Christ didn’t get any throne of David to sit upon as Gabriel promised (Luke 1:32). Instead, He got a bloody cross (vs. 39). He got no golden crown as promised (Song of Sol. 3:11). He got a crown of thorns.

45. The days of his youth hast thou shortened: thou hast covered him with shame. [t] Selah.

[t] Isa. 53:8; Heb. 12:2.

46. How long, LORD? wilt thou hide thyself for ever? shall thy wrath burn like fire?

47. Remember how short my time is: wherefore hast thou made all men in vain?

48. What man is he that liveth, and shall not see death? shall he deliver his soul from the hand of the grave? Selah.

49. Lord, where are thy former lovingkindnesses, which thou swarest unto David in thy truth? [u]

[u] Good question in view of vs. 35.

50. Remember, Lord, the reproach of thy servants; how I do bear in my bosom the reproach of all the mighty people;

51. Wherewith thine enemies have reproached, O LORD; wherewith they have reproached the footsteps of thine anointed.

52. Blessed be the LORD for evermore. Amen, and Amen.

>>>>>>>Additional Notes<<<<<<<

Appendix 28 –Evolution as a Religion

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Appendix 1 – The Hebrew Names for God in the Old Testament

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Appendix 77 – The So-Called “Holy” Koran

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 RRB notes on Psalm 88

Psalms 88 KJV

A Song or Psalm for the sons of Korah, to the chief Musician upon Mahalath Leannoth, Maschil of Heman the Ezrahite.

1. O LORD God of my salvation, I have cried day and night before thee: [1]

[1] This psalm presents types of three men: Jesus Christ, Job, and Jonah. You can see Christ in verses 1-2, 6-7, and 16-17. Job can be spotted in verses 3-4. 8-9, 12-15, and 18. Jonah is clearly found in verses 6-7, 10, 12-14, and 16-17. As you can see, the types switch back and forth throughout the psalm and (as in the cases of Jonah and Christ) sometimes overlap.

2. Let my prayer come before thee: incline thine ear unto my cry;

3. For my soul is full of troubles: and my life draweth nigh unto the grave.

4. I am counted with them that go down into the pit: I am as a man that hath no strength:

5. Free among the dead, like the slain that lie in the grave, whom thou rememberest no more: and they are cut off from thy hand.

6. Thou hast laid me in the lowest pit, in darkness, [a] in the deeps.

[a] Job 10:21-22.

7. Thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves. [b] Selah.

[b] Jon. 2:3.

8. Thou hast put away mine acquaintance far from me; thou hast made me an abomination unto them: I am shut up, and I cannot come forth.

9. Mine eye mourneth by reason of affliction: LORD, I have called daily upon thee, I have stretched out my hands unto thee.

10. Wilt thou shew wonders to the dead? shall the dead arise and praise thee? Selah.

11. Shall thy lovingkindness be declared in the grave? or thy faithfulness in destruction?

12. Shall thy wonders be known in the dark? and thy righteousness in the land of forgetfulness? [c]

[c] Job 3:13-17.

13. But unto thee have I cried, O LORD; [d] and in the morning shall my prayer prevent thee.

[d] Heb. 5:7.

14. LORD, why castest thou off my soul? why hidest thou thy face from me? [e]

[e] Job 13:20.

15. I am afflicted and ready to die from my youth up: while I suffer thy terrors I am distracted.

16. Thy fierce wrath goeth over me; thy terrors have cut me off. [f]

[f] Job 16:12-16, 19:7-11.

17. They came round about me daily like water; they compassed me about together. [g]

[g] Jon. 2:3.

18. Lover and friend hast thou put far from me, [h] and mine acquaintance into darkness.

[h] Job 19:14-19.

 RRB notes on Psalm 87

Psalms 87 KJV

A Psalm or Song for the sons of Korah.

1. His foundation is in the holy mountains.

2. The LORD loveth the gates of Zion more than all the dwellings of Jacob.

3. Glorious things are spoken of thee, [a] O city of God. Selah.

[a] The title of the hymn set to the music of the Austrian national anthem.

4. I will make mention of Rahab and Babylon to them that know me: behold Philistia, and Tyre, with Ethiopia; this man was born there. [1]

[1] No commentator has ever adequately expounded the verse (see App. 117); it remains a mystery (like Psa. 68:13-14, 74:14; Matt. 10:23). The “man” who was “born there” is a descendant of Ham. Every name in the list is one of Ham’s descendants (Gen. 10:6-20), and every name in the list is somehow associated with the Son of Perdition or Satan. “Rahab” was the name of a prostitute, like “Babylon” in Revelation 17:1-5. Both are connected with the “dragon” (Psa. 89:10; Isa. 51:9). Satan is the dragon in Revelation 12:3. “Tyre” is a matchmeet of “Babylon the great” (Ezek. 27 cf. Rev. 18), and Satan was said to be the ruler of Tyre (Ezek. 28:2-19).

The Antichrist is associated with a cursed city, like Rahab was (Rev. 17:3-11, 18:1-8). He is typified by Nebuchadnezzar, king of Babylon, and Goliath. Goliath was a Philistine, which means that the Antichrist is connected with the Palestinians, because “Philistia” is Palestine (Exod. 15:14-15). Moreover, Jeremiah 13:23 connects “the Ethiopian” with the Mark of the Beast (Rev. 13:16-18, 16:2); see Appendix 37.

5. And of Zion it shall be said, This and that man was born in her: and the highest himself shall establish her.

6. The LORD shall count, when he writeth up the people, that this man was born there. Selah.

7. As well the singers as the players on instruments shall be there: all my springs are in thee.

>>>>>>>Additional Notes<<<<<<<

Appendix 117 – Readings in the Old Testament

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Appendix 37 – The Mark of the Beast

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 RRB notes on Psalm 86

Psalms 86 KJV

A Prayer of David.

1. Bow down thine ear, O LORD, hear me: for I am poor and needy. [a]

[a] See comments on James 2:14-17; Matt. 25:35-40; 1 John 3:17.

2. Preserve my soul; for I am holy: O thou my God, save thy servant that trusteth in thee.

3. Be merciful unto me, O Lord: for I cry unto thee daily. [b]

[b] The chapter is mostly devotional except for vss. 7, 9.

4. Rejoice the soul of thy servant: for unto thee, O Lord, do I lift up my soul.

5. For thou, Lord, art good, and ready to forgive; and plenteous in mercy unto all them that call upon thee.

6. Give ear, O LORD, unto my prayer; and attend to the voice of my supplications.

7. In the day of my trouble [c] I will call upon thee: for thou wilt answer me.

[c] See notes on Psa. 50:15, 31:7, 20:1, 37:39; Jer. 30:7.

8. Among the gods there is none like unto thee, O Lord; [d] neither are there any works like unto thy works.

[d] See notes on Psa. 82:1,6.

9. All nations [e] whom thou hast made shall come and worship before thee, O Lord; and shall glorify thy name.

[e] Num. 24:8; Deut. 26:19; Psa. 47:3, 7, 67:4, 129:5; Isa. 14:2, 60:12, 61:5-6; Ezek. 38:16-23; Dan. 2:44, 7:14; Zech. 10:5-12, 12:9, 14:3.

10. For thou art great, and doest wondrous things: thou art God alone.

11. Teach me thy way, O LORD; I will walk in thy truth: unite my heart to fear thy name.

12. I will praise thee, O Lord my God, with all my heart: and I will glorify thy name for evermore.

13. For great is thy mercy toward me: and thou hast delivered my soul from the lowest hell.

14. O God, the proud are risen against me, and the assemblies of violent men have sought after my soul; and have not set thee before them.

15. But thou, O Lord, art a God full of compassion, and gracious, longsuffering, and plenteous in mercy and truth.

16. O turn unto me, and have mercy upon me; give thy strength unto thy servant, and save the son of thine handmaid.

17. Shew me a token for good; that they which hate me may see it, and be ashamed: because thou, LORD, hast holpen me, and comforted me.

>>>>>>>Additional Notes<<<<<<<

Comments on James 2:14-17 KJV

14. What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? [1]

[1] Verses 14-26 is what sparked the great controversy between Luther and the Catholics. The passage completely contradicts what Paul said in Romans 4:2-10, 5:1-9. According to those last two passages the answer to “can faith save him” is “of course it can.” The Catholics “liked to have driven” Luther crazy with these verses in James. That is why Luther didn’t like the book and said, “Some day I’m going to light my stove with James . . . it’s a ‘right strawy’ epistle.” His problem was that he couldn’t handle the book dispensationally. But we shouldn’t judge Luther too harshly in this regard because none of the modern scholars could handle the passage either.

Note that James’ two examples of “salvation” were both taken from the Old Testament. One was a Hebrew prophet (Abraham) and the other was a Canaanite whore (Rahab). Neither one was in the Body of Christ; neither one was spiritually circumcised; neither one was regenerated. Abraham’s justification did not even take place when God’s righteousness was imputed to him (vss. 21-23). Catholics would rather go to Hell here in James 2 than go to Heaven in Romans 4-5; Ephesians 2:8-9; Titus 3:5, etc.

15. If a brother or sister be naked, and destitute of daily food, [h]

[h] Vss. 15-16 cf. comments on the rich and poor in the introduction.

16. And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit?

17. Even so faith, if it hath not works, is dead, being alone. [i]

[i] Practically speaking (not doctrinally), in this age “faith alone” justifies, but not that faith “which is alone.”

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Comments on Matt. 25:35-40 KJV

35. For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: [h] I was a stranger, and ye took me in:

[h] Matt. 10:41-42.

36. Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.

37. Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink?

38. When saw we thee a stranger, and took thee in? or naked, and clothed thee?

39. Or when saw we thee sick, or in prison, and came unto thee?

40. And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, [6] ye have done it unto me.

[6] These “brethren” are not the spiritual “brethren” of the Pauline Church Age epistles. They are the physical “brethren” of “the King” (Psa. 22:22; see also James 4:11, 5:9-10, 12 cf. 1:1). The confusion comes from the fact that when Christ addresses His “brethren” in the Gospels (Matt. 28:10; John 20:17), He is dealing with physical “brethren” who later become spiritual “brethren” in the book of Acts.

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Comments on 1 John 3:17 KJV

But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels [h] of compassion from him, how dwelleth the love of God in him?

[h] See note on 2 Cor. 6:12.

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Note on Psa. 50:15

15. And call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me. [f]

[f] Psa. 31:7, 54:7.

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Note on Psa.  31:7

 I will be glad and rejoice in thy mercy: for thou hast considered my trouble; thou hast known my soul in adversities;

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Note on Psa.  20:1 KJV

The LORD hear thee in the day of trouble; [a] the name of the God of Jacob defend thee;

[a] The Tribulation (Jer. 30:7).

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Note on Psa.  37:39

39. But the salvation of the righteous [o] is of the LORD: he is their strength in the time of trouble.

[o] Personal righteousness; not imputed righteousness.

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Notes on Jer. 30:7 KJV

Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; [c] but he shall be saved out of it.

[c] Tribulation (Dan. 12:1).

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Notes on Psa. 82:1, 6

1. God standeth in the congregation of the mighty; he judgeth among the gods. [1] [a]

[1] The “gods” are not just statues. There are plenty of them around (1 Cor. 8:5), and God has told them what He’s going to do with them (Jer. 10:11). Mohammed (supposedly a devout monotheist) blows his whole fake show by telling you that Allah is only the “best of the creators” (Sura 37:125). When the most brilliant Arabic scholar of the Koran (Maulana Muhammed Ali) hits this Sura, he gets lockjaw and doesn’t comment on it. What’s the matter, sonny? “Camel got your tongue?”

[a] Psa. 95:3.

6. I have said, Ye are gods; [c] and all of you are children of the most High. [4]

[c] See comments on John 10:34-35.

[4] “The sons of God” in Genesis 6:2 were not “the sons of Seth”; they were “children of the most High.” They were spirits directly created by God (Heb. 1:7), but were not “begotten” as Christ was (Heb. 1:5).

 RRB notes on Psalm 85

Psalms 85 KJV

To the chief Musician, A Psalm for the sons of Korah.

1. LORD, thou hast been favourable unto thy land: thou hast brought back the captivity of Jacob. [a]

[a] Second Advent (see note on Job 42:10).

2. Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. [b] Selah.

[b] Second Advent (Isa. 40:1-2).

3. Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger.

4. Turn us, O God of our salvation, [c] and cause thine anger toward us to cease.

[c] Second Advent (Rom. 11:26-27).

5. Wilt thou be angry with us for ever? [d] wilt thou draw out thine anger to all generations?

[d] Psa. 79:5, 80:4.

6. Wilt thou not revive us again: [e] that thy people may rejoice in thee?

[e] Hos. 6:2; the source for the hymn “Revive Us Again.”

7. Shew us thy mercy, O LORD, and grant us thy salvation. [f]

[f] Vss. 4-7 are Tribulation prayers answered at the Second Advent.

8. I will hear what God the LORD will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly.

9. Surely his salvation is nigh them that fear him; that glory may dwell in our land. [g]

[g] Millennium (Zech. 2:5, 6:12-13).

10. Mercy and truth are met together; righteousness and peace have kissed each other. [h]

[h] Millennium (see notes on Heb. 7:2; Luke 2:14).

11. Truth shall spring out of the earth; [i] and righteousness shall look down from heaven.

[i] The Millennium; not now (Isa. 59:14).

12. Yea, the LORD shall give that which is good; and our land shall yield her increase. [j]

[j] Millennium (Amos 9:13-15).

13. Righteousness shall go before him; and shall set us in the way of his steps.

 RRB notes on Psalm 84

Psalms 84 KJV

To the chief Musician upon Gittith, A Psalm for the sons of Korah.

1. How amiable are thy tabernacles, [1] O LORD of hosts!

[1] The word “tabernacles” is used because God’s dwelling place had been one Tabernacle in the wilderness, then one sanctuary under Solomon, another Temple under Herod, and then in the Millennium, it will be a rebuilt Temple (Ezek. 40-46) containing “courts” (plural; vs. 10 cf. Ezek. 40:19-20) and “altars” (plural; vs. 3 cf. Ezek. 40:39-42, 41:22, 43:19-27).

2. My soul longeth, yea, even fainteth for the courts of the LORD: my heart and my flesh crieth out for the living God. [a]

[a] The psalm is mainly devotional, without much doctrine or prophecy.

3. Yea, the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young, even thine altars, [b] O LORD of hosts, my King, [c] and my God.

[b] Figurative speech (see note on Psa. 6:6; App. 104).

[c] “King,” the Jewish designation; “head” (Eph. 5:23) and “Lord,” the Christian designation.

4. Blessed are they that dwell in thy house: they will be still praising thee. Selah.

5. Blessed is the man whose strength is in thee; in whose heart are the ways of them. [2]

[2] Here’s a place where the apostates try to make a passage literal (a journey or pilgrimage to the Temple) because they do not understand the spiritual dealings of the heart. “The man” of this verse is “blessed” because in his “heart” are “the ways” of the people who served the Lord in the Temple (vs. 4). Those kind of people were characterized by continual praise (vs. 4) and reliance on God for strength (vs. 7), despite their circumstances. In the New Testament, the Christian who can believe and claim Romans 8:28, can turn his tears into refreshing water (vs. 6). 

6. Who passing through the valley of Baca make it a well; the rain also filleth the pools.

7. They [d] go from strength to strength, every one of them in Zion appeareth before God.

[d] “The man” of vss. 5-6.

8. O LORD God of hosts, hear my prayer: give ear, O God of Jacob. Selah.

9. Behold, O God our shield, [e] and look upon the face of thine anointed.

[e] 2 Sam. 1:21; 1 Sam. 17:7; Eph. 6:16; 1 Chron. 12:24.

10. For a day in thy courts is better than a thousand. [3] I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness.

[3] The prophetic application is to the Millennial “day” (2 Pet. 3:8) when Jesus Christ is reigning as King in the Temple (Ezek. 43:1-7). The devotional application is that it is better to meet with God’s people and hear the word of God preached and taught than it is to be anywhere else. Sunday with Lester Roloff is better than 25 Super Bowls. A service with Maze Jackson or Billy Kelly is better than thirty nights with Madonna, Presley, Crosby, or Sinatra.

11. For the LORD God is a sun [f] and shield: the LORD will give grace and glory: no good thing will he withhold from them that walk uprightly. [g]

[f] Mal. 4:2; Psa. 19:4-5.

[g] The New Testament equivalent of this promise is 2 Cor. 9:8, but that promise is conditioned on not being stingy in your giving (2 Cor. 9:7).

12. O LORD of hosts, blessed is the man that trusteth in thee.

>>>>>>>Additional Notes<<<<<<<

Note on Psa. 6:6 KJV

I am weary with my groaning; all the night make I my bed to swim; [1] I water my couch with my tears. [a]

[1] Notice the figurative language (see note on Job 21:24). Figurative speech is very common in the Bible, and our language is rich with it (see App. 104). The hermeneutical rule is solid: always take the Bible absolutely literally if it’s possible to take it literally; if a passage is absolutely impossible to take literally, then and only then can you take it figuratively (Matt. 26:27-28).

[a] Like Job (Job 7:3-4, 13-15, 16:16, 20, 23:2).

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Appendix 104 – Figurative Expressions

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