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Psalms 96-102

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9/11/1988
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Psalms 96-102
Psalms 96-102
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19 Psalms - 1988

The Psalms were the songbook for worship for the ancient nation of Israel. Pastor Skip Heitzig examines these beautiful expressions of praise, supplication, and worship of God.

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As you go through Psalms there's a lot of reference to Israel's history. Because Psalms is not just stuck together haphazardly, but there's really a form and an order to them. There's five sections of the Book of Psalms. All of them were written at different periods, and all of them were compiled at different periods. The first two books of Psalms, which comprise Psalm 1 through Psalm 72, were written by King David and compiled after his reign.

The third book of Psalm was compiled during the reign of Rehoboam, the wicked son of Solomon, while the kingdom was splitting north and south. The fourth book of Psalms is the book that we are presently in, and it was the psalms that were compiled during the Babylonian exile while the children of Israel were on the other side of the Euphrates River in captivity by the Babylonians.

The fifth book of Psalm is the Book of Return that ends the book. So it stands to reason, since there are these delineated periods of Israeli history, that you ought to know them. You ought to know those periods of history so that when you read, you can make correct application.

And that is why going through the Bible verse by verse is always helpful, because I think one of the mistakes people make is applying certain things too readily, too soon, or they wrongly misplace an application when they read. To apply the scripture correctly you must first make observation. Secondly you must make interpretation, and third you make application. You have to find out what it says. You have to find out, then, what it means, once you've found out what it says.

And after you've answered those two questions, then you can say, what does it mean to me? And so you consider the local flavor, the background, the context, the historical context. And so we've tried to do that as we go through the Bible. These psalms were written during captivity. What kind of a situation-- what kind of an emotional situation do you suppose the children of Israel were in? Distressed.

And so they were constantly singing to bring back to remembrance thoughts of their homeland of Israel. They were singing the Psalms of Zion. And so it begins, saying, sing to the Lord a new song. Sing to the Lord all the Earth. Sing to the Lord, praise His name. Proclaim His salvation day after day.

When the negroes were slaves during the early part of American history, that whole tragedy-- while they were slaves, a whole new format of songs came out of that time of affliction. The negro spiritual. And you've got to listen to them sometime. The words are rich. Usually filled with thoughts of deliverance, thoughts of God thoughts of heaven. Because the white people afflicted the black man so much that for so many of them their only hope for deliverance was in the Lord.

That's sort of what the children of Israel are feeling on the other side of the Euphrates River. Such desperation. They are hoping and praying for God to restore them to their land, and for the Lord to fulfill His promise to deliver them. And so many of these songs are sung out of the affliction. There's a lot of reference to the Lord reigning in this section that we're going to cover tonight, and a lot of reference to singing to the Lord.

And here we see a reference to singing to the Lord a new song. Now, it's one thing to sing when you have a beautiful paved road, and it's sunshiny outside, and life is hunky dory. It's pretty easy to sing then. It's another thing to sing when you're afflicted. When everything around you is exactly the opposite of how you want it to be.

We read in the book of Acts, chapter 16 that at midnight Paul, and Silas, and Philippi sang praises unto God. The deep of the night. Their hands were in stocks. They couldn't move. It seemed hopeless. And yet they were singing unto the Lord, worshipping God. Songs in the night. I encourage you to make singing a regular part of your life. Your devotions. Wake up in the morning-- why not read the Bible, have a time of prayer, and just sing unto the Lord a song that you are familiar with here, or perhaps make one up?

Who knows, you might come up with a great hit. Might be something that we want to sing around here. I have found as I've gone through the book of Psalms a lot of reference that we find, even here in verse one-- sing to the Lord a new song. Sing to the Lord all the Earth. The gospel never changes. The message never changes, but the packaging of the message should be changing as each generation changes.

A lot of people refuse to do this. A lot of people refuse to sing new songs. They want the old wine. The old songs are better. Frankly, I think some of the old songs are some of the most beautiful songs I've ever heard in my life. The old hymns-- there's nothing like them. There is a majesty of style, and there is a beauty in those old hymns that is-- it's unbeatable. However, when we sing them, those songs were spawned during the revivals of yesteryear.

And while they are beautiful, they describe what God did 100, 200, 300 years ago. I think it's great what God did 200 years ago. I think it's wonderful to sing about it. But God's doing things today, and I think we should make room for fresh expressions in every generation of songs. Which means some of the songs we sing now may wear out. Now, I'm sure that some of them will last quite a long time, and I think it's good that they do, but we should always be seeking fresh expressions of what God is doing.

I think if you would look at your hymn-nology, you would find out that many of the classics hymns writers did exactly that. Martin Luther decided he'd be a contemporary, and so he took the melodies the people were singing in the bars around Germany. And he would take the music that people were singing in the bars, and he put Christian words to them. And people were appalled. How dare he desecrate.

How dare he ruin the worship of God by using these popular contemporary melodies. And yet today we think nothing of singing "A Mighty Fortress Is Our God." Which is one of those songs. "Away In A Manger," which is another one of those songs. And yet at the time it was radical. When John Booth came-- not John Booth. Oh, my.

When General Booth of the Salvation Army came on the scene, he decided that he wanted to get the gospel to the street person. And so he said, well, I'm going to scrap the piano and the organ. Can't take it out to the street, anyway. So he got for drums, guitars, cymbols, and he started marching through the streets singing new songs unto the Lord and about the Lord. And you know what the average church person said back then? Devil music!

How dare you put a beat to God's worship? God doesn't tap his foot. Get that stuff out of here. Just couldn't hang with it. And every time I hear some of the old, early Maranatha songs, that to me is like hymns for many of you. The song that was playing on the PA before the worship service tonight. Some of those old songs I remember and it's like, oh, the feelings it evokes as I hear them. It's wonderful.

And if I sit here and say, now, we're only going to sing these songs because the revival that happened in the Jesus movement-- those songs were part of it, so we're not going to sing any new songs. What a tragedy. I love every time the worship group teaches us a new song. It's a fresh expression of what God is doing today.

And I want to challenge you who are musicians in this fellowship-- ask the Lord to give you new songs. Be creative. Sit down and spend some time with Him. Get out a pencil and a pad of paper. Bring your instrument out to the woods and say, Lord, give me some fresh songs and melodies. Arrangements of music, and words to worship you with. And bring them in so that we can learn them, and sing them, and spread them around. Sing to the Lord a new song.

Declare His glory among the nations. His marvelous deeds among all the peoples. For great is the Lord and most worthy of praise. He is to be feared above all Gods. For the gods of the nations are idols. Finally they picked up on this truth. Now they were singing a whole different tune back in Israel when they had freedom. It's amazing what a good spanking can do.

When they had the freedom to worship God in sincerity, they wanted to worship the gods and the idols of Babylon. And so the children of Israel became very syncretistic in their worship. They worship God, Yahweh, the one true God. But they wanted to worship in the high places of the groves, and burn incense to Baal and Molek. They wanted both worship systems. They wanted idolatry. They didn't think that the gods of the heathen were vain at that time.

They thought that the idols were worth worshipping because-- have you ever thought, why would the children of Israel leave such an important relationship with God? Why would they go on groves and start worshipping idols and statues, and all those kinds of things? You know why? Because most of the Baal worship-- most of the worship systems of the ancient Babylonians were fertility rites. And there was a sexual kind of a worship. It was sensual.

And they were carried away with the lust of their flesh. Even today many people worship sensuality. They let their basic animal instincts take over, and they follow them. You know, that's-- whatever my body wants, it gets. It was so appealing to them. Now while they're in Babylon they think, oh, these idols-- man. They're just nothing. But the Lord made the heavens. Splendor and majesty are before Him. Strength and glory are in His sanctuary.

Ascribe to the Lord, oh families of nations. Ascribe to the Lord glory and strength. Ascribe to the Lord the glory due His name. Bring an offering and come into His courts. Worship the Lord in the splendor of His Holiness. Tremble before Him, all the Earth. I want to draw your attention to a phrase that has been used so far in our reading, and that starts up in verse three, where it talks about nations.

Or peoples, declare His glory among the nations. The word there in Hebrew is [HEBREW]. I don't know if you've ever spent much time around Jewish people in the states, but if you're a Gentile and you've been around Jews, they call you a goy. You're a Gentile. The plural for goy is goyim. It's masculine, plural, and Hebrew. [HEBREW] is a phrase that the Hebrews, the Jews have always used in referring to the nations.

The Gentiles, for the most part, to the Jews were pagan worshippers. And yet God predicted in the Old Testament that there would come a time when all of the nations of the world would be gathered to Jerusalem, and God would extend his hand of favor and mercy out to [HEBREW], the Gentiles. Isaiah chapter two. In the latter days the mountain of the Lord shall be established, and all the nations shall flow into it.

And so in the beginning-- in the Old Testament, anyway-- God really embraced the nations of the world and told the Jews to embrace not the practices, but the people. If they were foreigners and they came into the camp of Israel, to love them, to treat them with kindness and compassion, and to reach out to [HEBREW]. Now, when we open to the New Testament we see an entirely different system.

We walk up to Jerusalem and we see the temple, and we see that there are certain courts within the temple. And the first outer court, the large court, is called the court [HEBREW]. The court of the Gentiles. That's where anybody could go. Anybody from any nation could come in and observe the Jewish worship, but could not participate in Jewish worship. Next to this court was an inner court called the court of the women, where only Jewish women were allowed to enter. Could go no further.

So if you were a Jewish woman, you could walk into the court of the Gentiles, through the gate into your court. Beyond that court was a smaller inner court called the court of Israel, for the men. So if you were a Jewish man, you could walk up on the Temple Mount into the court of the Gentiles, through the gate, into the court of the women, through the gate, into the court of Israel, the court of man. And beyond that it became more restricted for the priests.

Beyond that it became more restricted for the high priests, once a year in the Holy of Holies. The Gentiles could remain in that outer courtyard of the temple, and there was a wall that surrounded the court of the women, which had a sign on it that said, basically, enter at your own risk. If you're a Gentile and you get caught in here, you're dead meat. Now, that's paraphrased. It didn't really say dead meat. It said death to any Gentile past this point.

So there was a wall of division, or partition. Not only that, but the leaders of the Jews became so elite and sectarian that they began to hate the Gentiles, which seemed strange in view of the Old Testament teachings about God telling His people to love the nations. That all the nations would someday worship God and His messiah. But the strict orthodox Jewish male would wake up every morning, and he would pray the Shemoneh Esrei, The 18 prayers.

And after he said the 18 prayers he would say Lord, I thank thee that I am not a slave, a Gentile, nor a woman. That was part of his worship. Hated the Gentiles. In those days women weren't much better to the Jewish males. Unfortunately. If you were a rabbi and you were walking down the streets, even the dust of the Gentiles would be enough to defile you. You would hold your robes close to your body so that you wouldn't brush up against a pagan Gentile. Someone who's a non-Jew.

Otherwise you'd have to take off your robe, go through a ritualistic mikva cleansing, put on new clothes, say prayers of Atonement. Then you'd be safe. Now, here's the question. Here's my point. Here you have the Old Testament where God tells his people to, in a sense, embrace the nations, but not their worship system. Not to make a covenant with them, lest they be defiled by the false gods and by the peoples' corruption. But to love them, to reach out to them.

And if foreigners come in their camp, to show kindness and compassion. Yet you get to the New Testament and they're anti [HEBREW]. They don't love the Gentiles. They pushed them astray. What happened? What happened was during the exile of which psalm we're reading, that took place in the exile, the Jews were taken to captivity. All of a sudden they were in the metropolis, the center of [HEBREW]. What a beautiful opportunity to share the love of the God of Israel with them. Did they?

Not really. Except a few. Daniel, Shadrach, Meshach, Abednego. They shared the love of the Lord. Most people just sort of became recluse, and they couldn't practice their ceremonial worship at the temple because now they're in a foreign land. And while they're in a foreign land without their temple, the only thing they could do is read the word. So in a sense it was good. It got them into the word. It got them into the law.

And as it got them into the law, it made them realize how much they were sinners, and that God established a standard of righteousness, and they had fallen from the standard of righteousness. So that was good in that sense. But during the captivity they developed the synagogue, and out of that came the scribe and the Pharisees.

70 years later when the Jews went back to the nation of Israel to rebuild the temple in Jerusalem, they so wanted to serve God and become separate, and become zealous. And they didn't want to take on the practices of the [HEBREW], the Gentiles, that they formed a group, some of them. Jealous, burning with love for God Jews who called themselves [HEBREW], or the Pharisees. They started out with a great idea.

Let's band together, let's be accountable to one another. Let's disciple one another. Let's stick to the word of God. Let's keep fundamentals as priorities. Let's not worship false deities. Let's not take upon ourselves the practice of the [HEBREW], and what happened to this good system-- it started out right, but it became corrupt. Not only did they separate themselves from the practices of the people, they separated themselves from the people.

They cut the nerve of sensitivity with the world. And the Pharisees were denounced by Jesus over and over again as probably the most religious corrupted group in Israel. Now, that should be a lesson to us Christians. I think a lot of times Christians become so secluded, so recluse, so-- just off by themselves. And oftentimes in the first few months of being a Christian we cut the nerve of contact with worldly friends.

Now, I think that we need to, in a sense, separate ourselves from the world. I believe in separation. We should not be of the world. But you can't separate yourselves from the world, folks, unless you join a monastery somewhere. That's exactly what happened in church history. Let's do the same thing. Let's separate ourselves from the world so we can keep holy. In one sense we need to separate ourselves from our old friends, the things that they were doing, but we shouldn't separate ourselves from the ties and relationships we have with unbelievers.

I think a lot of times we do that because we're scared that we don't know enough, or we're not strong enough, and we're going to fall. And yet sometimes it's good to maintain. I know it's good to maintain certain relationships with nonbelievers so that you can share with them. And also so you can hear the questions they're asking. Find out what they're feeling. A lot of times when we grow in the Lord, we forget what it was like. We forget those questions.

We forget the honesty. The honest questions we were asking. A lot of times we say, oh, I just want a Christian job. I want to work around Christians. I don't want to work around any of these filthy, Godless people. I just want a full time Christian ministry where I can hide away and just be around Christians. Now, that's fun to do that. I enjoy working around Christians.

But every now and then I just gotta get out around some unbelievers. Not to do what they do, but to hear what they're going through. Hear the questions they're asking, and be able to share my faith with them one on one. And so God has called some of you into the world. That's your ministry. Some of you have jobs as secretaries. Some of you are managers of stores.

Some of you have your own business, and it affords you a whole lot of contact with the world. See it as a blessing from God. See it as an opportunity from God to touch, in a sense, [HEBREW]. The world. Be separate unto Christ. Be determined to live a holy, Godly life under Him. But don't cut the nerve. Maintain those relationships. Love them in Christ. Lead them to the Lord. God will.

Say among the nations, the Lord reigns, verse 10. The world is firmly established. It cannot be moved. He will judge the peoples with equity. Let the heavens rejoice. Let the Earth be glad. Let the sea resound, and all that is in it. Let the fields be jubilant, and everything in them. Then all the trees of the forest will sing for joy. They will sing before the Lord, for He comes.

He comes to judge the Earth. He will judge the world in righteousness, and the peoples in His truth. You're going to find a common theme over and over again. Oh, look at verse one of Psalm 97. The Lord reigns. Like it says in verse 10 of Psalm 96. Say among the nation, the Lord reigns. Can you see how important it was for these Israelites to keep that in mind? Because they're over in Babylon, tempted to say-- where is God? I'm going through this mess. Where's God?

How come he's not in control? Why are we allowed to be in captivity? Why are his people suffering so much? And so they were singing and reminding themselves, the Lord reigns. And that's the value of worship when we come together. Singing those songs that we've heard over and over again, reminding ourselves of those basic truths. (SINGING) The Lord reigns. Take that to heart. He's in charge. He's in control. He's sovereign.

I'll tell you why that was such an important thing, especially for the people in Babylon, the Jews. Because there was one character running around Babylon who thought he was reigning. Remember his name? Nebuchadnezzar. A couple of you had it. And he posed a threat to the Jews. He had a dream one night. Sitting on his bed, lying on his bed, and he had a terrible dream. And so he went to all of his magicians, astrologers, wisemen, and he said, I had a dream last night. I want you to tell me the interpretation.

These guys were hired to do that kind of stuff. They said sure, king. That's our job. We'll give you the interpretation. Tell us what you dreamed, king. And then we'll tell you the interpretation. The king says, I forget. I want you to tell me what I dreamed and the interpretation. I won't tell you what the dream is. You tell me what it was. I forget. If you're really worth your salt and you really are as good as you say you are, you'll be able to tell me the dream.

They said king, no. King has demanded such of his people, his servants. Nebuchadnezzar said, tough. Either you tell me my dream and what I dreamed, and what it means, or I'm going to cut your heads off. All of you. Ruin all your houses. So they went into mourning, until news came to Daniel, and Daniel got his three friends together-- Shadrach, Meshach, and Abednego. Since Daniel was in the same class as the wise men, his head was at stake.

And so he said to his fellas, we'd better pray. And as he prayed, God gave him what the king dreamed, and the interpretation. So he stood before Nebuchadnezzar and said, Nebuchadnezzar, you were dreaming. You were wondering on your bed what would happen to the kingdom of Babylon. And as you were wondering and pondering the future of your kingdom, you saw this huge image in front of you, made out of several different kinds of metals.

And as you saw this dazzling image, you saw a head made out of gold. And next you saw the chest, and the arms made out of silver. And the stomach, and the thighs of the statue were made out of pure bronze. Next, beneath that, the legs were made out of iron. And the feet partly of iron, and partly of baked clay. Nebuchadnezzar said, by golly, that's right. It's exactly what I dreamed. What does it mean? He said, Nebuchadnezzar, you're the head of gold.

You are numero uno. You rule the world from Babylon. No one is like you, king. And yet an inferior kingdom-- not gold, but an inferior metal, silver-- another kingdom will rise up after you who will take over Babylon. And you're going to be wiped out. And then after that, another inferior kingdom, a kingdom of bronze. And then iron, and then clay. And as it happened, he was right on. Nebuchadnezzar did not like that interpretation.

He didn't like the idea of just being the head of gold, and being usurped by another empire. And so Nebuchadnezzar decides to build a huge statue, 90 feet tall, 9 feet wide, and set it in the plain of Dura, the Babylonian plane, and make every single person in and around the city of Babylon worship the image of gold, which represented Nebuchadnezzar's eternal reigning.

There was a few people who refused to do it. Shadrach, Meshach, Abednego. You know the story about the three children in the fiery furnace. They refused to bow. I've just described Daniel 1-3, but there's the next chapter, Daniel 4, where Nebuchadnezzar is walking through his palace. And as he's walking through his palace, he overlooks the city of Babylon and he considers his reign. He says, look at this city of Babylon, which I have made. I'm in charge here.

I built this wonderful city. Babylon was indeed a wonderful city, with its hanging gardens. One of the seven wonders of the world. 250 towers manned around the city. Hundreds of feet tall. The walls were so thick that several chariots abreast could race on top of the city walls. And as soon as Nebuchadnezzar said man, I'm wonderful, I'm in charge, I'm reigning-- no sooner did he speak than the guy turned weird. Hair grew all over his body, his nails turned into claws.

He became like an animal, and he was feeding out in the fields for seven seasons. Until he humbled himself and understood by his own writing that God in Heaven reigned. And so he wrote a decree through all the area of Babylon saying, God's in charge. I quit. I'm not going to be this high and mighty, puffed up king. I'm a puppet, and God puts on the throne whoever he wants to. The Lord reigns. The children of Israel are singing and reminding themselves that the Lord reigns.

The ultimate truth-- the Lord reigns, let the Earth be glad. Let the distant shores rejoice. Clouds and thick darkness surround Him. Righteousness and justice are the foundation of His throne. Fire goes before Him and consumes his foes on every side. His lightning lights up the world. The Earth sees and trembles. The mountains melt like wax before the Lord. Before the Lord of all the Earth. The heavens proclaim His righteousness, and all the peoples see His glory.

He's describing what happened at Mt. Sinai when God gave the law to the children of Israel. The mountain was shaking, lightning came out of the sky. There was thunder. And I think you remember the event back in Exodus. It was so frightening that the children of Israel were shaking. They were trembling. When we sing that song "In Your Presence, Lord, The Mountains Melt Like Wax," it's right out of this psalm. But the context is that people were shaking because of God's judgment.

They were trembling. The mountain was like, melting before the children of Israel. And so they said, Moses, you go talk to God. And whatever He tells us to do, we'll do it, but we don't want to go even near that mountain or touch it, because we're going to die. And so Moses went up as Israel's representative, got the law and brought it back to them, and told them what it is.

And the children of Israel said something that was really from their heart, but it was something foolish because it was impossible. They said Moses, find out what God wants us to do, and we'll do everything. Every single word He tells you to do, we will do it. As soon as they said that, God said, Moses, the people have said something wonderful, but-- oh, that there was a heart within them to perform their promise. They couldn't do it. And that's what Paul says in Romans 6, 7, and 8, that the law was weak through the flesh.

It could not perform the standard of God. So verse six, the heavens proclaim His righteousness, and the people see His glory. All who worship images are put to shame. Beautiful thing for them to say while they were in the idol capital of the world, so to speak. Those who boast in idols worship him, all you gods. That's the center of this psalm. That's the main theme. Zion hears and rejoices, the villages of Judah are glad because of your judgments, oh Lord. For you, oh Lord, are the most high.

Over all the Earth, you are exalted far above all gods. Let those who love the Lord hate evil. Mark that. Let all those who love the Lord hate evil. It is wrong to think that there can be a peaceful coexistence with evil in our life. It's wrong to think that we can serve the Lord and serve our own evil interests, claiming to be Christians, living a life that is contrary to His word. I think there is something worse than denying God altogether.

I think the ultimate form of blasphemy is to say, I believe in God, but yet to live a life as though God did not exist on a daily basis. That to me is the most ultimate form of blasphemy there is. That's the most insulting way to live, is to claim a walk with God, and then to shine God completely on during the week. Live however you want to live, and say oh, yeah, I believe in God. I'm a Christian. It's better to say, look, I don't believe. I just want to do my own thing. I don't want to submit or surrender to God. That's just honesty.

And I respect an honest atheist more than a dishonest hypocrite. Let all those who fear the Lord or love the Lord hate evil, for He guards the lives of His faithful ones and delivers them from the hands of the wicked. Light is shed upon the righteous. Enjoy upon the upright in heart, rejoice in the Lord. All you who are righteous, praise His holy name.

And so while they are in captivity, they recall the law that was given. They recall the standard of God that was given on Mt. Sinai, and in looking back to the law and remembering God's standard of holiness, they also look back to the time when they were idol worshippers, and they turned from God's law, and in a sense they are craving to be under the rule and the laws of God in their own nation of Israel. They're longing to go back to Israel. You know, again, there's nothing like a good spanking from the Lord.

Or should I say there's nothing like paying the consequences of turning away from Him to get us back to him. The children of Israel are like a lot of people today. They start following God, and then they think, hey, man, it's no fun following God. He wants to cramp my style. If you want to have fun, don't go to church. Don't worship God. Don't become a Christian. God's a dud. Boring.

And they forget that he said, I have come to give you life, and give it more abundantly. But in having a wrong concept of God, they turn to idols. They worship other things besides the Lord God. And many times God will say, OK, go ahead. You'll call on me. You'll find out. In pursuing those things, getting caught in the mud, in the mire of our own junk that we're involved in and turning away from God, we turn back to the Lord. Say Lord, please, I long to be under your rule.

And God says, come on back. Get restored. Nothing like a good spanking. I really think that the Israelites were shocked out of their minds when they went to Babylon. I think they had no idea just how pagan this nation could be. Oh, they wanted to serve the idols while they were in Israel. But now that they're in Babylon, a whole different scene is developing.

I don't know if you've studied much on the Babylonians, the old settlements, the Ninevites and the Assyrians, especially, but that was all around the same area of the world in which Israel was taken captive. And they were brutal.

When the Assyrians-- and part of the captivity took place in Assyria-- when the Assyrians would conquer a people, oftentimes they would cut their heads off, or they would skin them alive, pull off their lips and their ears, and make huge piles of their skulls, their lips, their ears, and their appendages in the front of their city so that anybody seeing that-- it would be a strong reminder of staying in line.

And it would also be a way to gloat, as they would bring their prisoners into the city, bringing them into captivity after the battle. Gloating over their power, and their strength, and their viciousness. And I'm sure that the children of Israel were shocked to see the atrocities of the Babylonians, and just what it's like to live in a pagan culture apart from God. Psalm 98. It just says, a psalm. Sing to the Lord a new song, for He has done marvelous things.

His right hand and His holy arm have worked salvation for Him. The Lord has made His salvation known and revealed His righteousness to the nations. He has remembered His love and His faithfulness to the house of Israel. All the ends of the Earth have seen the salvation of our God. What an interesting statement. And yet as you read the Old Testament, you find out how true that is.

Did you know that God had quite a reputation among pagan lands, and the Israelites didn't even know it? Remember when they sent out 10 or 12 spies into the land of Canaan to look at the land? 12 spies came back and two of them, Joshua and Caleb, said it's a great land. Let's go for it. And 10 of the spies said oh, man, there are giants in the land. They'll wipe us out. There's no way we can sustain life in the new land of Canaan. Forget it. Let's not-- let's not take it.

And it says that these spies said, we are but grasshoppers in their eyes, and in our own eyes. Now, that's what they thought the enemy in Canaan was thinking of him. And in fear they turned away from God's promise, and they chickened out. 40 years later, after that generation died in the wilderness, the younger generation came in Israel. Joshua sent two spies over the Jordan River into Jericho. And as they went to the house of one Rahab the harlot, and they said, hi, we're men of Israel.

We're spying out the land. And we're going to wipe you guys out, by the way. And she said, please spare me. For we have heard all that the Lord, thy God has done to you, and to the nations who opposed you. How that God dried up the Red Sea, smote the Egyptians, smote all of the kingdoms on your way to this land. And she said, the terror of you and your God has fallen upon us. We are gripped with panic and fear.

The exact opposite testimony that the 10 spies gave 40 years earlier. The 10 spies said, oh, we're grasshoppers in their sight. The truth was the Israelites were giants in their sight. God had gone before them. What a different change in perspective. And so all the ends of the Earth have seen the salvation of our God. And that's why Rahab says, save my family and myself. Save our house when you come and take over Jericho. And they said sure, it's a deal.

Four, shout for joy to the Lord, all the Earth. Burst into jubilant song with music. Make music to the Lord with the harp. With the harp and the sound of singing. With trumpets and the blast of the ram's horn. Shout for joy before the Lord, the King. Let the sea resound, and everything in it. The world and all who live in it. Let the rivers clap their hands, and let the mountains sing together for joy. Let them sing before the Lord, for he comes to judge the Earth. He will judge the world in righteousness, and his people with equity.

Again, the Lord reigns. Let the nation tremble. Now look over on the verse 97 one. The Lord reigns, that the Earth be glad. I guess it depends what side of the fence you're on. You're on the side of the fence with the Lord, you rejoice. If you're against Him and you're not saved, then you'd better tremble. It just depends on who you're following. And that's what Paul said in Second Corinthians.

He said, to some we are the savior of life, and to others we are the savior of death. The same gospel produces two results. People who reject it produces death, because they reject the truth. People who accept it, it's life, and it's joy. He sits enthroned between the cherubim. Let the Earth shake. Great is the Lord in Zion. He is exalted over all the nations. Let them praise your great and awesome name. He is holy.

There is the reference here to the name of God. Now, we don't know how to pronounce the original name of God. Some think it's Jehovah, but most scholars feel that that is sort of a corruption of the term, that it should be pronounced Yahweh. Truth is we don't know because the scribes, when they would write down the law, felt that the name of God was so sacred that they should not utter it from their lips, for their own lips were sinful.

And so they never uttered the name of God, nor did they write the name of God. But in copying the name of God they dropped all the vowels and kept only the consonants. Y-H-V-H. Yahweh. That's-- we've sort of put vowels in there and tried to pronounce it. Or Jehovah. Whichever pronunciation you want. Because of the cults that are out, I just print-- I like it Yahweh better.

The Jews held the name of God to be so sacred that when they would copy their scriptures and they would come to the name of God, they would put down their pen. They would go in, take their clothes off, go through a ritualistic cleansing. Get out, dry off, put on new robes, get a fresh pen, dip it in fresh ink, and write Y-H-V-H. And they would continue When they would come to the name Adoni-- OK, now you notice in your Bible sometimes it will say LORD, and it's all capitals?

Capital L, capital O, capital R, capital D? That's the transliteration of the Hebrew YHVH, the tetragrammaton. The holy, unpronounceable name of God. There's other times when you come to the word Lord, capital L, small O-R-D. That's Adoni. The Lord-- you know, my master. Now, when a scribe came to Adoni, he would simply get a new pen and write the name, and go on. But he came to the name of Yahweh.

He put his pen down, new clothes, ritualistic cleansing, go through it. Now, the name Yahweh-- the tetragrammaton is used some 6,000 times in the Old Testament. And can you imagine being a scribe, going through perhaps a psalm where that name is used quite frequently? You'd be the cleanest person in the territory. You'd be growing gills after a while. But that's how sacred God's name was to them. They wouldn't even utter it.

And so because they dropped the vowels and kept only the consonants, no one knows how to pronounce the name. The name originated when Moses stood before God at the Bush, the burning bush. And God commissioned Moses to go to Israel, lead them out of Egypt. And Moses said fine, Lord, I'll do it. But people are going to ask me your name. They're going to say, who sent you? What is his name? What am I going to tell them, God?

God say, tell them I am that I am sent you. You mean that's your name? I am that I am? That's right. Or it could be better translated I will be that I will be. It's a continuous acting verb. And it's beautiful because we see it in a compound form all the way throughout the Old Testament. In other words, whatever you need, God will become. Do you need provision? Then he will be Yahweh way or Jehovah-jireh-- the Lord, our provider.

Do you need a covering and security? He will then become Yahweh Nissi-- the Lord, our banner, or our covering. Do you need healing? He will become to you Jehovah Rapha. The Lord, our healer. Do you need righteousness? He will be to you Jehovah-Tsidkenu. It's another word used in the Old Testament-- the Lord, our righteousness. He will become to you whatever you need. The becoming one. I will be that I will be. The name of God. Awesome name, He is holy.

The King is mighty. He loves justice. You have established equity in Jacob. You have done what is just and right. Exalt the Lord, our God, and worship at His footstool. He is Holy. Moses and Aaron were among his priests. Samuel was among those who called on His name. They called on the Lord, and He answered them. He spoke to them from the pillar of cloud. They kept His statutes and decrees He gave them. Oh Lord, our God, you answer them.

You were to Israel a forgiving God, or the God who forgives. Though you punished their misdeeds. Exalt the Lord, our God, and worship at His holy mountain. For the Lord, our God, is holy. Psalm 100 is a very short psalm that says shout for joy to the Lord all the Earth. Worship the Lord with gladness. Come before him with joyful songs. Let your worship be joyful, not a funeral dirge.

The New King James translates this serve the Lord with gladness. And it could mean either serving or worshipping. Worship is also a form of service. Don't serve the Lord while you grumble. I think one of the worst insults to God must be obeying him with a sour attitude. Grumbling. I think sometimes when we grumble, OK, I'll do it-- God would just say, well, forget it, then. I mean, He wants us to obey Him, but He wants us to do it with gladness.

Not all bummed out. Not all grumbling and complaining, but serve Him, or worship the Lord with gladness. Know that the Lord is God. It is He who made us, and we are His. We are the people, the sheep of His pasture. Enter his gates with thanksgiving and his courts with praise. Give thanks to Him and praise His name, for the Lord is good. And His love, that is his [HEBREW]. His everlasting love endures forever. His faithfulness continues through all generations.

A lot of people wonder why God even chose Israel to begin with. They were such a stubborn, obstinate people, and yet they got so into their worship. And when they repented, they repented. Even though it didn't last every generation. They really put all they could into worshipping God. I will sing of your love and justice. Now, I want you to notice, although it is a psalm that was compiled during the captivity, that it says a Psalm of David.

And I believe that David wrote this at the beginning of his reign. This was a solemn of commitment. God, I'm going to follow you. I'm going to cut myself away from evil companies so that they won't defile me, and I'm going to have godly people around me. He didn't live up to that standard. I will sing of your love and justice to you, oh Lord. I will sing praise. I will be careful to lead a blameless life. When will you come to me? I will walk in my house with a blameless heart.

I will set before my eyes no vile thing. The deeds of faithless men I hate. They will not cling to me. Men of perverse heart shall be far from me. I will have nothing to do with evil. Whoever slanders his neighbor in secret, him will I put to silence. Whoever has haughty eyes and a proud heart, him I will not endure. My eyes will be on the faithful in the land, that they may dwell with me. He whose walk is blameless will minister to me.

What David is saying is that I long to surround myself with godly men and women. I want people around me who can influence me for good. To minister in the courts. To be with me in serving the Lord. You know, my dad always used to tell me advice sort of in a different way. He'd say, now, choose your friends carefully, because you end up becoming like them. So if you want to be a lowlife for the rest of your life, find a bunch of them and just hang around them all the time. Let them be the closest compadres.

Look up to them and respect them. Take after their ways. You know, you could take that to an extreme, but there's a lot of truth in that. Be around godly people. Don't forsake the fellowshipping of the Saints. Seek the advice of godly Christians. Get prayer from brothers and sisters who can give you good advice, and pray for you, and bear your burden before the Lord. Listen to the word of God being taught.

Maintain a Christian influence around you, and it can only serve to strengthen you. You start becoming like that. It's funny-- when you're around someone for a long time, you start really taking on the characteristics of that person. I did with my parents, even though I swore I never would. I find myself thinking a lot like my wife, and I hear Lenya saying things that sound a lot like me. Didn't do that seven-- seven and a half years ago. Just become like-minded.

So it is with the body of Christ. You don't have to think alike, but it serves to build you up as you're around them, and they minister to you. No one who practices deceit will dwell in my house. No one who speaks falsely will stand in my presence. Not only did David fail in keeping this commitment, he became like the people he loathed. He became full of deceit, and there did stand in his house those filled with lies and deceit. It was David himself.

He started taking on the characteristics of this sinful nature. And I think there's a real important key to maintaining a close walk with God when you look at David's life. Because David was always a man fighting battles. Always on the go, always on the move. Always aggressive for the Lord. Wherever the armies of Israel were, he was there to encourage and lead them. There came a point where he got real lazy. He thought, I'll sit this battle out.

I don't want to be on the move. I'll just kick back and slow down my pace a little bit. The armies went out of Jerusalem and started fighting. David hung back, and he was taking a walk one night. Really bored, really lonely. And as he took a walk, he saw Bathsheba bathing at the house next door. And he started lusting. He called her over. They had an affair. They had a child. One thing led to another. He killed her husband, and it ruined his life.

I think many times we're walking with the Lord, we're maintaining a pace, and then we think, well, you know, I'm a little older in the Lord now. I don't have to be as zealous and as on fire, and as radical as I was when I was younger as a Christian. That's for the younguns. That's for the new believers. Let them burn with zeal. I'll advise them.

And oftentimes we lose the cutting edge of being out there on the field in battle. Being out there just serving the Lord fervently. And I think a lot of times it slows us down, and we just have-- you know, the best way to fight temptation is just to be very busy doing the Lord's work. You don't have time to yield to it. Paul said, yield yourselves as members of righteousness unto God. And I find that's a great, great way to escape temptation.

When I'm being tempted, it's usually because I have enough time to consider those things. And a lot of times when I'm being tempted, I just shift gears, get out of that area, and start concentrating on how I can serve the body of Christ, and serve the Lord. And it's great. You can just get so busy serving God that you don't really have time to yield to other things. Because you are yielding your body, your members as righteousness under God. You don't have time to yield otherwise.

Every morning I will put to silence all the wicked in the land. I will cut off every evildoer from the city of the Lord. Now, Psalm 102 is a psalm everybody can relate to, because you don't have to be a king to relate to this psalm. A prayer of an afflicted man, when he is faint and pours out his lament before the Lord. Ever been there? Haven't you found that discouragement is not a respecter of persons? That it happens to everyone, even the great saints of God?

David, Elijah? After such a beautiful victory on Mount Carmel over in First Kings chapter 19, he's out in the wilderness, he goes oh, God, I've just had enough. Kill me. So depressed. So discouraged. Happens to the best of them. Even the heroes. They don't wear huge halos. They go through the same things like all of us go through. And the Bible is honest about its heroes. Hear my prayer, oh Lord. Let my cry for help come to you.

Boy, we pray that kind of a prayer a lot. It's been said that we live in the aspirin age. There's a lot of truth to that. There's been more studies on stress, and more stressful people in this age than any other age. It's proof positive. We're learning how to eat right, to tame our tension and stress. How to exercise because of stress. What vitamins to take because of stress. It's such a battle we fight with it. And discouragement can come. And don't be afraid to admit it.

Don't be afraid to even weep. Why do you think God put two lachrymal glands on the sides of your eyes? So that you could emit things called tears. Even us, men. We can weep once in a while. Nothing wrong with it. You're not more of a macho man if you don't cry. In fact, I think you're a wimp if you don't cry. You're holding it all in and destroying yourself.

Jesus, who is every bit of a man's man, wept. It's OK to admit that to Christians. I'm needy. Pray with me. Weep with those who weep. He says, God, don't hide your face from me when I am in distress. Turn your ear to me when I call. Answer me quickly, for my days vanish like smoke. My bones burn like glowing embers. My heart is blighted, and withered like grass. I forget to eat my food.

And he was so stressed out, he wouldn't even eat. Didn't even have an appetite. Because of my loud groaning, I'm reduced to skin and bones. I'm like a desert owl. Like an owl among the ruins, I lie awake. Because I've become like a bird alone on the roof. Sleepless nights, not eating. All day long my enemies taunt me. Those who rail against me use my name as a curse, for I eat ashes as my food, and mingle my drink with tears.

Because of your great wrath, for you have taken me up and thrown me aside, my days are like the evening shadow. I wither away like grass. But you, oh Lord, sit enthroned forever. Your renown endures through all generations. You will arise and have compassion on Zion, for it is time to show favor to her. The appointed time has come, or the set time has come. For her stones are dear to your servants. Go to Israel and you'll find out that to be true. Even the stones of the temple.

Go to the western wall and see the last remaining remnant of the outer retaining wall of the temple area, and watch the Jews fervently praying, worshipping God. Consider even those stones to be, in a sense, sacred to them. The very dust moves them to pity. The nations will fear the name of the Lord. All the kings of the earth will revere your glory, for the Lord will rebuild Zion. They're saying this in captivity. It's a prophetic psalm, and it's a psalm of hope.

And appear in His glory. He will respond to the prayer of the destitute. He will not despise their plea. Let this be written for a future generation, that a people not yet created may praise the Lord. So it was prophetic. It was to be fulfill later on than when it was written. The Lord looked down from His sanctuary on high. From heaven He viewed the Earth to hear the groans of the prisoners, and released those condemned to death.

So the name of the Lord will be declared in Zion, His praise in Jerusalem when the peoples and the kingdoms assemble to worship the Lord. So we get this beautiful psalm of somebody going through trials. There's purpose in our suffering. There's purpose in our trials. And I think the most obvious one is that we minister to other people after we've gone through something, like a tragedy.

Paul said to the Corinthians in Second Corinthians, chapter one-- he said, praise be to the God of all comfort, who comforts us in all our tribulation, that we may be able to comfort those who are in any trouble by the comfort wherewith we also have been comforted by God. In other words, I've gone through the pits so that when you're going through 'em I can minister to you, and tell you about God's faithfulness. And what he showed me.

And it's perhaps one of the greatest values of trials. So when you're going through it, say Lord, I pray that you would use this for your glory. There come a future time when I'll be able to minister to other people. That's really where it's at. You know, you have a choice as a Christian to become either a bucket or a pipe. God will work in you. God will put his hands on your life like fresh clay and begin molding you.

He will pour into you his blessings, he will pour into you experiences that challenge you, that shape you and mold you. You can hold on to those things, good and bad, like a bucket, or you can be a pipe and convey what God has taught you to other people. You can look for areas to serve the Lord, and to minister to people. You can be channeled. And trials, man-- God can mold you, and then he can channel what you've learned to other people.

Verse 23. In the course of my life he broke my strength. He cut short my days, so I said-- do not take me away, oh, my God, in the midst of my days. Your years go on through all generations. In the beginning you laid the foundations of the Earth, and the heavens are the work of your hands. They will perish, but you remain. They will all wear out, like a garment. Like clothing you will change them, and they will be discarded. But you remain the same.

Built into the laws of the universe, the laws of science is the second law of thermodynamics, which has been called entropy by some. The law of entropy basically states anything that is organized tends toward disorganization. That is, since we now know that our universe is an orderly universe-- there is order and form to it. Scientists can observe patterns of behavior in the body, in nature.

They can observe an order that goes on. Entropy states that anything that is organized in a highly organized form will deteriorate to become disorganized. It's the very opposite of the theory of evolution. And it's interesting how evolutionists deal with the theory of entropy. They've got really poor excuses for it. Albert Einstein considered the law of entropy to be the premier law of the law of science, that really was something all scientists should take in consideration before all other scientific laws.

And it's interesting, what it says here in verse 27. They will perish, but you remain. They will all wear out, like a garment. The law of entropy was first observed because it applied to, as scientists said, to heat energy. They noticed that the sun loses some 1,200,000 tons of mass per second.

And of course they now believe that according to the law of entropy and other laws that come into play, that our universe is winding down. And that eventually, as stars lose their mass, there will be an end of the world. End of our solar system. Where this universe will essentially become discarded.

There is one scientist by the name of Dr. Bolton Davidheiser, who described the law of entropy as a large clock-- a self wound clock that is winding down until the spring becomes so loose, eventually, the clock doesn't function. The question he poses-- how did it get wound up? If that which is organized tends toward disorganization-- that which is highly organized tends and goes down, and down, and down through loss, through entropy-- how did it get wound up?

Furthermore, it says you remain the same. Our universe is becoming discarded, but you remain the same. See, the greatest truth this teaches us is that we live in an orderly universe that never developed from chaos. The other way around. You see, entropy contradicts that. That the universe was chaotic, and over billions of years, as warts formed in frogs' brains, and da da da da-- and on, and on, and on-- and energy was dispersed, that we came into this wonderful, highly organized, evolved state.

Where we know that we have an orderly universe that could not come from chaos. It's the other way around. Organization tends toward disorganization. For instance, a tornado. Tremendous energy can be exerted in a tornado, and it can just destroy a house. Ever see a tornado take a pile of bricks and make a house? It's kind of a feeble example in comparison to this law, but that's sort of the way it works. It's very contradictory in some of the laws that remain in science.

But you remain the same. What a comfort. And your years will never end-- and this is wonderful, a promise for us-- the children of your servants will live in your presence. Their descendants will be established before you. So as that old sun up there is losing 1,200,000 tons of mass per second, and the universe is winding down, and eventually it's going to be destroyed, God remains the same. And you and I, who love the Lord, will remain in His presence forever. Let's pray.

Lord, our hope is not fixed upon this Earth, nor upon earthly things. Lord, our hope is fixed firmly upon you. You are our rock. You are Yahweh. You become to us what we need. You become our righteousness, our banner, our healer, our friend, our guardian.

Lord, these psalms display a full gamut of emotions, from ecstatic praise to deep despair. All things we as human beings can relate to. Even we as Christians are not exempt from this kind of discouragement. And yet, Lord, we come full circle. And as we ponder your grace-- as we ponder your promises-- truly, Lord, in you there is abundant life. What a privilege to be a child of God.

Lord, we pray this week, as you place us out in the world, among the Gentiles, among the nations, Lord, that we will not become like them, but that we would walk among them. As many people will read our lives before they read any kind of Bible, any kind of tract, that we would see it as an opportunity to live out the life of Jesus Christ in their midst.

I pray, Lord, that we will not build courts or walls that separate us with the world. Only keep us separated from sin, and from practicing what they practice. But Lord, I pray that we would walk among the same course that they walk. I pray, Lord, that many people that we work around, and go to school around, and see would come to know you because of our lives.

That all the ends of the Earth may see your salvation. Send us out, Lord. You said that you would send us as sheep amidst wolves. You told us to be wise but gentle. Fill us, Lord, with your Holy Spirit. Prepare us for Monday morning. And I pray, Lord, that we would never lose the consciousness of your presence.

I pray, Lord, that we would do more than just affirm that we know you, but we would live knowing you exist, and that you are a very active part of our lives. So we trust you. We trust that you know all about this next week. Our lives are in your hands. In Jesus' name, amen.

Additional Messages in this Series

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2/28/1988
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Psalms 1-8
Psalms 1-8
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3/13/1988
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Psalms 9-18
Psalms 9-18
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3/20/1988
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Psalms 20-26
Psalms 20-26
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3/27/1988
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Psalms 27-32
Psalms 27-32
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5/1/1988
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Psalms 33-35
Psalms 33-35
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5/8/1988
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Psalms 36-39
Psalms 36-39
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5/15/1988
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Psalms 40-45
Psalms 40-45
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5/22/1988
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Psalms 46-51
Psalms 46-51
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5/29/1988
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Psalms 52-55
Psalms 52-55
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6/5/1988
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Psalms 56-59
Psalms 56-59
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6/19/1988
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Psalms 60-65
Psalms 60-65
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7/3/1988
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Psalms 66-67
Psalms 66-67
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7/10/1988
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Psalms 68-72
Psalms 68-72
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7/17/1988
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Psalms 73-76
Psalms 73-76
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7/24/1988
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Psalms 77-80
Psalms 77-80
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8/7/1988
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Psalms 81-84
Psalms 81-84
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8/14/1988
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Psalms 85-89
Psalms 85-89
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8/28/1988
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Psalms 90-92
Psalms 90-92
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9/4/1988
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Psalms 93-95
Psalms 93-95
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9/18/1988
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Psalms 103-105
Psalms 103-105
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10/2/1988
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Psalms 106-108
Psalms 106-108
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10/9/1988
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Psalms 109-114
Psalms 109-114
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10/16/1988
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Psalms 115-118
Psalms 115-118
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10/23/1988
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Psalm 119
Psalm 119
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10/30/1988
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Psalms 120-127
Psalms 120-127
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11/13/1988
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Psalms 128-133
Psalms 128-133
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12/4/1988
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Psalms 134-138
Psalms 134-138
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12/11/1988
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Psalms 139-141
Psalms 139-141
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12/18/1988
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Psalms 142-150
Psalms 142-150
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There are 29 additional messages in this series.
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