The above English version is from the King James Bi ble, Cambridge 1769 Text.

Transcription

1 1 To the chief Musician, A Psalm of David, the servant of the LORD, who spake unto the LORD the words of this song in the day that the LORD delivered him from the h of all his enemies, from the h of Saul: And he said, I will love thee, O LORD, my strength. 2 The LORD is my rock, my fortress, my deliverer; my God, my strength, in whom I will trust; my buckler, the horn of my salvation, my high tower. 3 I will call upon the LORD, who is worthy to be praised: so shall I be saved from mine enemies. 4 The sorrows of death compassed me, the floods of ungodly men made me afraid. 5 The sorrows of hell compassed me about: the snares of death prevented me. 6 In my distress I called upon the LORD, cried unto my God: he heard my voice out of his temple, my cry came before him, even into his ears. 7 Then the earth shook trembled; the foundations also of the hills moved were shaken, because he was wroth. 8 There went up a smoke out of his nostrils, fire out of his mouth devoured: coals were kindled by it. 9 He bowed the heavens also, came down: darkness was under his feet. 10 And he rode upon a cherub, did fly: yea, he did fly upon the wings of the wind. 11 He made darkness his secret place; his pavilion round about him were dark waters thick clouds of the skies. 12 At the brightness that was before him his thick clouds passed, hail stones coals of fire. 13 The LORD also thundered in the heavens, the Highest gave his voice; hail stones coals of fire. 14 Yea, he sent out his arrows, scattered them; he shot out lightnings, discomfited them. 15 Then the channels of waters were seen, the foundations of the world were discovered at thy rebuke, O LORD, at the blast of the breath of thy nostrils. 16 He sent from above, he took me, he drew me out of many waters. 17 He delivered me from my strong enemy, from them which hated me: for they were too strong for me. 18 They prevented me in the day of my calamity: but the LORD was my stay. 19 He brought me forth also into a large place; he delivered me, because he delighted in me. 20 The LORD rewarded me according to my righteousness; according to the cleanness of my hs hath he recompensed me. 21 For I have kept the ways of the LORD, have not wickedly departed from my God. 22 For all his judgments were before me, I did not put away his statutes from me. 23 I was also upright before him, I kept myself from mine iniquity. 24 Therefore hath the LORD recompensed me according to my righteousness, according to the cleanness of my hs in his eyesight. 25 With the merciful thou wilt show thyself merciful; with an upright man thou wilt show thyself upright; 26 With the pure thou wilt show thyself pure; with the froward thou wilt show thyself froward. 27 For thou wilt save the afflicted people; but wilt bring down high looks. 28 For thou wilt light my cle: the LORD my God will enlighten my darkness. 29 For by thee I have run through a troop; by my God have I leaped over a wall. 30 As for God, his way is perfect: the word of the LORD is tried: he is a buckler to all those that trust in him. 31 For who is God save the LORD? or who is a rock save our God? 32 It is God that girdeth me with strength, maketh my way perfect. 33 He maketh my feet like hinds feet, setteth me upon my high places. 34 He teacheth my hs to war, so that a bow of steel is broken by mine arms. 35 Thou hast also given me the shield of thy salvation: thy right h hath holden me up, thy gentleness hath made me great. 36 Thou hast enlarged my steps under me, that my feet did not slip. 37 I have pursued mine enemies, overtaken them: neither did I turn again till they were consumed. 38 I have wounded them that they were not able to rise: they are fallen under my feet. 39 For thou hast girded me with strength unto the battle: thou hast subdued under me those that rose up against me. 40 Thou hast also given me the necks of mine enemies; that I might destroy them that hate me. 41 They cried, but there was none to save them: even unto the LORD, but he answered them not. 42 Then did I beat them small as the dust before the wind: I did cast them out as the dirt in the streets. 43 Thou hast delivered me from the strivings of the people; thou hast made me the head of the heathen: a people whom I have not known shall serve me. 44 As soon as they hear of me, they shall obey me: the strangers shall submit themselves unto me. 45 The strangers shall fade away, be afraid out of their close places. 46 The LORD liveth; blessed be my rock; let the God of my salvation be exalted. 47 It is God that avengeth me, subdueth the people under me. 48 He delivereth me from mine enemies: yea, thou liftest me up above those that rise up against me: thou hast delivered me from the violent man. 49 Therefore will I give thanks unto thee, O LORD, among the heathen, sing praises unto thy name. 50 Great deliverance giveth he to his king; showeth mercy to his anointed, to David, to his seed for evermore. The above English version is from the King James Bi ble, Cambridge 1769 Text.

2 2 Psalm 18 is really one of those EXTRA-SPECIAL psalms. Not to say any of the psalms are inferior, but it is notable that this psalm is THE ONLY ONE that is recorded as a crowning example out of all of David s psalms when the scribe was cataloging the summary of King David s life in II Samuel. One should naturally ask why he would have chosen this psalm above all the others David wrote. After all, we westerners would tend to rate the 23rd Psalm as his crowning achievement. Actually, from the way 18 reads in the King James Bible, we might look down on Psalm 18 as of lesser value. From its past tense, we tend to read it as if it was written from the perspective of someone with little compassion tending to a self-righteous attitude. The truth of the matter is, this psalm is nothing at all like that! To begin to see why this was chosen as the chief example in II Samuel 22, one must first come from the memory that David was also a prophet. You might remember that David gave the future King Solomon the blueprints for building the temple. He drew them up through the working of the Spirit of God upon him (I Chronicles 28:19). So many of David s psalms are prophecies. Coming to Psalm 18, we find an incredible prophecy of the final coming in judgment of the Almighty from heaven! When we see that future view, the whole mystery of this psalm begins to unravel. In fact, it s downright exciting, if you ask me. The following study of Psalm 18 will be following the Hebrew numbering with a literal translation of the psalm with a parallel of a literal translation of the same psalm found in II Samuel 22. In the Hebrew the book of Psalms is known as Tehillim, which beautifully enough means praises. So we will be looking over Tehillim 18. I have included a detailed Hebrew interlinear the parallel English of the psalm, as found in both places in the scripture, as additional appendixes at the end of this article. For those desiring to confirm the accuracy of the literal translation I provide, I would welcome you to take the additional time to carefully go over the interlinear the parallel that follows. The significant difference you will find in my translation to the reading found in the King James reading, is in regards to the verb tenses. The King James translated as perfect or past tense the readings which are imperfect, or in English would translate predominantly as future tense. This results in a significant difference in meaning. So much so, that I perceive it ends in a totally different view in which one would see underst Psalm 18. After carefully comparing Psalm 18 II Samuel 22, it is my conclusion the Psalm 18 edition was the final form, while the copy the scribe used was the preliminary edition. There are slight variants between the copy, which I have made easily comparable in my parallel translation. Psalm 18 is definitely more refined. It doesn t indicate any less accuracy in the prophecies they detail, rather the one helps to verify the understing of the other. I believe the differences are due to David going over his composition improving it for predominantly musical reasons. After all his finalizing work, he presented it to the chief musician for temple use. One characteristic relatively easy to perceive is the combined use of both God Yahowah in the verses. In the original in II Samuel 22, a number of the differences don t follow that paired usage. In the Psalm 18 version, we see that paired usage brought into more consistency. It would make more sense to develop finalize a pattern in a musical composition than to break it out remove it. One final note, in my translation process I decided to translate the holy name of God in a direct transliteration of the Hebrew as it sits on the page. I tend to believe that is not the proper pronunciation, but for translation purposes in identifying the actual word used, I used the letters as vowel pointed. In reading the Hebrew this is a disputed point.

3 Part I Preliminary Setting Verse 1: Introductory Background 3 1 To the chief musician to the servant of Yahowah to David who spoke to Yahowah these And will speak --- David to Yahowah these words of the song this in the day to rescue Yahowah him from the h (palm) of all his enemies from the words of the song this in the day to rescue Yahowah him from the h (palm) of all his enemies from the h (fist) of Saul. h (PALM) of Saul. The black copy is Psalm 18, red copy the II Samuel 22 passage. The verse breaks are for the Hebrew Psalm 18 passage only. In my translation I have followed the King James method of italicizing words not found in the original, but inserted to help in reading. Also, I have placed in ALL CAPS words that are different in the two passages. Again, for best comparison I recommend using Appendix II at the end of this booklet. This opening verse gives the background for the song. It should be noted the II Samuel rendition is future. An important groundwork established in this verse, is the mental framework we approach the song with. We go into it with the perception David is singing the song in recollection format only. Such is not the case. It is obviously inspired over incidents David has gone through but it enters the Spirit in being prophetic. Even this opening verse brings this out. It is also of note, the II Samuel reading was future, while Psalm 18, being the final version, delivered to Yahowah in the temple through the chief musician was spoke. This having been completed after the original of II Samuel. Another important point, is the change of palm to fist of Saul. Allow me to hazard this supposition for the reason. In II Samuel, we are seeing an incomplete action at the time of its initial composition. Saul s persecution may not have been completed, therefore the h of persecution was still open from Saul. At the time of submission to the chief musician in Psalm 18, Saul s persecution had been finalized. He was dead. The palm of all his enemies was not only still going on in David s life, but included those enemies of Israel unto the end of days - Armageddon. That open h had not, still is not closed finished in dealing out its wrath hatred. We will see more of this as we cover the whole of this song. As I said, such can only be a deductive guess, but I felt it significant enough to warrant consideration. 2 And said And said Verses 2-3: God of my Salvation (Praise) I will love you tenderly Yahowah my strength Yahowah my rock (cliff) my stronghold my deliverer Yahowah my rock (cliff) my stronghold my deliverer to me

4 4 my God my rock (boulder) I flee for protection in him my God my rock (boulder) I flee for protection in him my shield horn of my salvation my stronghold. my shield horn of my salvation my stronghold my refuge to save me from violence will save me. It is easy to note the significant addition to the Psalm 18 rendition in verse 2. David adds the one thing above all, the love of God, to preface the entire song. What I suspect is in rearranging its structure to work in the music more efficiently, David had to sacrifice something in that first section to balance when he added the love for God line. He chose to cut the final line. That final line was important. The gist of its thought is covered in the preceding three lines. It was safe to leave off, BUT God did want us to see it. It was part of an important detail in the whole of the prophecy detailed in this song. We will see the Hebrew word used for violence pop up again in verse 49 in the singular form, as seen in the Psalm 18 rendition only. In II Samuel, it repeats the word as well, but in the plural. Because of its prophecy, God wanted it in the singular in verse 49. We will cover that more when we get to verse 49. These verses are an introduction of praise. They focus on God s salvation in particular. There are many other points of praise of God, such as His power glory, but the theme of this whole song rests on the bedrock of His salvation. As I have said, pay attention to the pattern David starts using of both the title of deity, in the use of the term for God, the holy name of God in Yahowah. In the salvation praise, we should note the foundation of military defence David alludes to. All the items relate back to military strongholds protection. We must realize for such to mean anything, there must be an enemy from whom we are being saved. Our battle is not only against a sinful nature, it is also against an intelligent foe who is actively seeking to wipe us out. The horn of my salvation gives a reference to the sacrificial aspect. The horns were on the corners of the altar the sacrifice was tied to these horns. In this reference, David also recognizes the aspect of a substitutionary sacrifice being given as necessary for his salvation. One last point to consider on this passage, is the change in rocks David uses. At least in one aspect, it serves the purpose of Hebrew poetry. It forms the stard poetic style of parallelism in thought with similar words. That is why it couples with the name of God His title. 4 Verse 4: Two From Positions From to be praised I will proclaim Yahowah from my enemies I will be saved. From to be praised I will proclaim Yahowah from my enemies I will be saved. Though the Hebrew word structure is naturally different to English, it doesn t take too much extra effort to figure out the thoughts being conveyed. We all have our enemies battles, if we serve God or are precious to Him. The enemy wants to do anything that will grieve God. David helps us to see the ground upon which we must st in order to see God s deliverance. First, notice that this time David uses Yahowah only. The position of true worship in praise salvation can only come from the personal relationship with God, not the more distant title of deity expressed in the title of God. Next, notice the ground for salvation from the enemies is found in the position of praising Yahowah. You may remember the victorious battle of Jehosophat when they went into war praising God. When they began to praise the LORD, God gave them the victory (II Chronicles 20:20-26)!

5 Surround me PANGS OF TRAVAIL of death Because surround me WAVES OF --- death Verses 5-6: Suffering torrent valley of Belial overtook me in sudden terror torrent valley of Belial overtook me in sudden terror. Pangs of travail of Sheol round about me Pangs of travail of Sheol round about me come in front of me snare of death. come in front of me snare of death. 5 Verses 5 6 take us into the details of David s personal sufferings. The preceding verses gave us a short synapsis of how God provided for his need. Here we get a glimpse of the depth of the suffering that came upon David, as well as the prophetic suffering to come upon his kingdom throughout the ages. The jump from waves of death to pangs of travail of death takes us to a view of both the suffering as well as their overwhelming nature. The torrent valley brings a graphic description of the suffering. A torrent valley is like an old dry river-bed. You are sting in it, when suddenly you see a wall of branches junk being pushed at you swiftly by a wall of water. You will be swept to destruction before you can get out of the way! Belial is a name for the devil. Next we see Sheol. Sheol is the place one went to when one died. The righteous went to a portion, called Abraham s Bosom, where there was safety comfort. The wicked went into the flames of torment. Those in the one section could see the other, but were protected from the flames. This was God s arrangement until Christ arose. Jesus Christ took all those in Abraham s Bosom to heaven, the flames of hell are all that is in Sheol today. For David to refer to the pangs of travail of Sheol is to refer to the sufferings that follow death for the wicked. David s suffering, though still alive, was compared to the suffering of the wicked after death. When you consider all that Israel has had befall it, the death camps of Germany for instance, you can perceive the travail of Sheol while still in the flesh. 7 Verse 7: Response to Suffering In distress to me I will call out Yahowah In distress to me I will call out Yahowah to my God I WILL CRY FOR HELP to my God I WILL CALL OUT will hear from your sanctuary my voice will hear from your sanctuary my voice my crying out to his face shall enter in his ears. my crying out in his ears. Joyfully we can move on from the suffering to the prayer for help. In Psalm 18, David changed the word for I will call out to a more passionate word of I will cry for help. We can see the third line is directly addressing God, but the fourth line turns to a testimony of faith to those listening. David was distressed, but he didn t loose faith in that distress. David s response to trial was to cry to the Lord with FAITH! Simply crying in despair is not the same.

6 8 6 Verse 8: God Arises to Answer in Vengeance 1. God s Response Shows First in the Creation And she will push (quake) she will shake the l And she will push (quake) she will shake the l the foundations of the MOUNTAINS they will tremble the foundations of THE HEAVENS they will tremble they will be pushed for to become angry to him. they will be pushed for to become angry to him. At verse eight we see God arise to answer in vengeance upon the enemies of David. The she of eight is not referring to God, for He is ALWAYS referred to in the masculine. The she is referring to what is being pushed, shaken trembling. The third line gives the reason for this incredible shaking. It is because of God s great anger when He arises in answer to the cry of David! When God arises in judgment, we are shown the first effects are upon all of creation in the shaking of his might. Notice the important change of the second line. David wrote both versions under inspiration of the Spirit of God. Both are accurate. When God returns for his final answer in glory, both the heavens the earth will be shaken: 4 And all the host of heaven shall be dissolved, the heavens shall be rolled together as a scroll: all their host shall fall down, as the leaf falleth off from the vine, as a falling fig from the fig tree. Isaiah 34:4 12 And I beheld when he had opened the sixth seal,, lo, there was a great earthquake; the sun became black as sackcloth of hair, the moon became as blood; 13 And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind. 14 And the heaven departed as a scroll when it is rolled together; every mountain isl were moved out of their places. 15 And the kings of the earth, the great men, the rich men, the chief captains, the mighty men, every bondman, every free man, hid themselves in the dens in the rocks of the mountains; 16 And said to the mountains rocks, Fall on us, hide us from the face of him that sitteth on the throne, from the wrath of the Lamb: 17 For the great day of his wrath is come; who shall be able to st? Revelation 6: Verse 9: God Arises to Answer in Vengeance 2. View of God as He Arises Ascended smoke in his nostrils Ascended smoke in his nostrils fire (shining) from his face (mouth) she will consume fire (shining) from his face (mouth) she will consume coals he kindled from before him. coals he kindled from before him. As the old saying goes, Where there s smoke, there s fire. So is the imagery of the smoke from His nostrils. It illustrates the rage judgment that is coming. The smoke also tells of the smoldering rage that He is coming with. The phrasing of the second line is noticeable. I can t help but be reminded of the Shekinah glory of God. The reflection of that same Shekinah that radiated from the face of Moses. When God comes in glory wrath, that shining will consume in judgment. The word used for facemouth could be understood for a match of the following found in

7 the Revelation: 11 And I saw heaven opened, behold a white horse; he that sat upon him was called Faithful True, in righteousness he doth judge make war. 12 His eyes were as a flame of fire, on his head were many crowns; he had a name written, that no man knew, but he himself. Revelation 19:11,12 In Revelation we see His eyes as a flame of fire as He comes in judgment. As He comes, the coals that are to be kindled before him will be those objects of his wrath And stretch out heavens will come down And stretch out heavens will come down dark cloud beneath his feet. dark cloud beneath his feet. And he will ride upon cherub will fly And he will ride upon cherub will fly Verses 10-16: God Arises to Answer in Vengeance 3. His Coming WILL FLY FAST upon the wings of the wind. TO BE SEEN (APPEAR) upon the wings of the wind To set darkness his covering round about his his succoths And to set darkness his covering round about his succoths DARKNESSES waters dark clouds of fine dust. COLLECTION OF WATERS waters dark clouds of fine dust. From brightness over against him HIS DARK CLOUD CROSS OVER HIS From brightness over against him CONSUME HIM hail coals of fire coals of fire. And will make sound of thunder IN the heavens Yahowah Will make sound of thunder FROM the heavens Yahowah the most high will give his voice the most high will give his voice. hail coals of fire And will send forth his arrows will disperse them And will send forth ---- arrows will disperse them LIGHTENINGS MANY will put them in motion. SEND FORTH LIGHTNING will put them in motion. 16 And they to be seen channels of WATERS And they to be seen channels of SEA he will uncover the foundations of the world he will uncover the foundations of the world FROM YOUR rebukes Yahowah from breaths wind YOUR nostrils. IN rebukes Yahowah from breaths wind HIS nostrils. David turns to the details of God s coming. In stretching out the heavens, one might imagine the honor before an earthly king of rolling out the red carpet. David moves on to the details

8 8 of the dark clouds beneath His feet, coming with angels, etc. At this point, I believe it s of great advantage to read some other scriptures that bring out these details over the presence coming of God: 11 And ye came near stood under the mountain; the mountain burned with fire unto the midst of heaven, with darkness, clouds, thick darkness. Deuteronomy 4:11 4 Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name JAH, rejoice before him. Psalm 68:4 17 The chariots of God are twenty thous, even thouss of angels: the Lord is among them, as in Sinai, in the holy place. Psalm 68:17 3 Who layeth the beams of his chambers in the waters: who maketh the clouds his chariot: who walketh upon the wings of the wind: Psalm 104:3 13 I saw in the night visions,, behold, one like the Son of man came with the clouds of heaven, came to the Ancient of days, they brought him near before him. 14 And there was given him dominion, glory, a kingdom, that all people, nations, languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, his kingdom that which shall not be destroyed. Daniel 7:13,14 29 Immediately after the tribulation of those days shall the sun be darkened, the moon shall not give her light, the stars shall fall from heaven, the powers of the heavens shall be shaken: 30 And then shall appear the sign of the Son of man in heaven: then shall all the tribes of the earth mourn, they shall see the Son of man coming in the clouds of heaven with power great glory. 31 And he shall send his angels with a great sound of a trumpet, they shall gather together his elect from the four winds, from one end of heaven to the other. Matthew 24: Behold, he cometh with clouds; every eye shall see him, they also which pierced him: all kindreds of the earth shall wail because of him. Even so, Amen. Revelation 1:7 We see the chariots of God the angels are joined together, so we see this similar connection in Psalm 18:11. In verse 11, we see the parallel of the cherub to the ride upon. If you look at the Hebrew interlinear, in Appendix I, you will notice that the Hebrew words are a combination of the same letters. That is a characteristic of Hebrew, showing the words are part of the same class of meanings. In Hebrew thought, the two have almost the same meaning at their base. The root word that cherub is based upon is the meaning, to be near. The very name of cherub defines their ministry. In verse 11, the will fly fast the parallel in II Samuel of to be seen (appear) provide a lesson in God s providential preservation of His Word. The difference of the actual letters used, is the one uses a resh the other a daleth. Visually, the resh looks like the daleth except the little tail that hangs off the top to the right. The resh lacks this. That little overhang is what Jesus mentions in: 18 For verily I say unto you, Till heaven earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Matthew 5:18 Such is called the tittle. Such a minor difference changes the whole meaning of the word, as we see in this passage. Both meanings are intended, just like all the other revisions we find throughout the song. Both readings together expound for our understing of what is going to happen. They help define exactly what David is referring to. As we see in a broader view of the scriptures on this subject, we see God will return with both speed be seen by all. In verse four, it is significant it refers to God s succoths. The Feast of Tabernacles (Succoths) is prophetic of the Lord s setting His kingdom up on this earth. That is why the apostle Peter talked about building succoths when he saw the Lord glorified with Moses Elijah upon the mount. In addition to this, it is of note that David did not call God s dwelling heaven or house or temple. Such are fixed places. Succoths are mobile dwellings which is the prime characteristic of God s return. In addition to all the other judgments that will befall at Armageddon, we see hail coals of fire included. Such has been seen before in Egypt at Sodom. The voice of God the sound of thunder will be heard in the heavens from the heavens. The display of the lightenings, the roar of thunder God s voice, the hail coals of fire on top of this, the arrows of God s artillery. Oh glorious day! There is one additional detail I want to look at in the 16th verse. When we read that verse in the King James Bible, we read it visualizing what happened in history at the time of the deluge

9 with Noah the ark. Such did happen then, but this verse is future! Such exposure of these great subterranean water sources will be done again. When God returns, there will be such turmoil upon the earth, such as the 9 mountains being brought low the isls disappearing, now we can add one other item to the list. What remains of the great vaults of subterranean water will be brought out. I doubt we can even begin to really comprehend the power that will be manifest the Day the Lord returns! When He returns, there will be no mistaking the point of what has taken place. Nothing in all of history has matched it, no nor shall match it again. Part II Man s Relationship With God 17 Verses 17-20: The Sudden Catching Away Will send forth from height will take hold of me Will send forth from height will take hold of me will draw me out from waters many. will draw me out from waters many. 18 Will rescue me from my enemies strong Will rescue me from my enemies strong from those who hate me for they were stronger who from me from those who hate me for they were stronger who from me. 19 Will go before me in day my distress Will go before me in day my distress 20 will be Yahowah to support to me. will be Yahowah --- support to me. And will cause me to go out to large roomy expanse will deliver me And will cause me to go out to large roomy expanse with (by) will deliver me for delights in me. for delights in me. I have summarized this section as dealing with man s relationship with God. It encompasses verses It is a continuation of God s return, but takes its turn in instructing us. It shows what happens to the God-fearing man in the Day of the Lord s wrath at his return. These words are exciting. When God returns in his vengeance, He will actively send forth for his own. Verse 17 tells us He will send for his own from the height (ie. in the clouds of His return). He will take hold of his own on earth. He will draw me out from many waters. The scriptures repeatedly show the nations referred to as many waters. God s own will be drawn out of the nations snatched up to be with Him in the height. No matter where His own will be found, God will snatch them away. No strong enemy, not even the grave, can keep hold of His beloved! Such will be the case of the dead rising up to be with the Lord at such a time. Verse 19 serves as a poetic parallel to 18, but brings in the name of the One with whom we must have a relationship. Simply knowing He is God, is no more than the great waters of the nations know. When we know Him, on the right side as it were, we know Him as Yahowah! When God gives that great

10 10 call for His own, He indeed will cause us to be brought into the large roomy expanse found in the height in His holy presence overlooking the battle of all time - Armageddon! 21 Verses 21-25: Why He is to be Taken Away Will carry me Yahowah AS MY RIGHTEOUSNESS Will carry me Yahowah AS MY RIGHTEOUSNESSES as cleanness of my h (working) will return to me. as cleanness of my h (working) will return to me. For I kept path of Yahowah For I kept path of Yahowah not I wickedly from my God. not I wickedly from my God. For all his judgments to be before me For all his judgments to be before me his statutes not depart from me. his statutes not depart from me. And I to be upright WITH HIM I will take heed from my iniquity. And I to be upright TO HIM I will take heed from my iniquity. And will return Yahowah to me AS MY RIGHTEOUSNESS And will return Yahowah to me AS MY RIGHTEOUSNESSES as ---- cleaness my hs to go before his eyes. as my cleaness to go before his eyes. There are many Christians who rejoice in the message of the preceding verses of God s coming His glory manifest upon this wicked world. The following verses, though, seem alien to many of them. So much so, ah, can I really call them Christian? I fear not! The following verses tell us critical information as to who God will bring up to be with Him. Verse 21 is troublesome for many to accept. They find it offensive in David s confident confession of having walked in righteousness with clean hs. The Psalm the Samuel account help us see the full scope of what David is saying. One has the singular form of righteousness, the other the plural form of righteousnesses. What is the difference? In Christ Jesus we are given the righteousness of God in Christ: 30 But of him are ye in Christ Jesus, who of God is made unto us wisdom, righteousness, sanctification, redemption: 31 That, according as it is written, He that glorieth, let him glory in the Lord. I Corinthians 1:30,31 The righteousness - singular of Christ is applied to those who st by faith in Him. The righteousnesses are the fruit that flows from abiding in Christ. You might notice the bringing forth fruit of righteousness until that coming day of God s vengeance in the following: 10 That ye may approve things that are excellent; that ye may be sincere without offence till the day of Christ; 11 Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory praise of God. Philippians 1:10,11 David clearly expresses the necessary position of sting in God s righteousness as well as walking according to it. No way would David condone the flimsy statement, I m no different to the rest of the world, I m just a sinner like the next guy, just saved by grace. Nor would David condone a statement like, I m a servant of God now, but I

11 disobey Him all the time. He tells me to do this or that I just can t help myself. All His servants disobey Him all the time how dare you say otherwise! Sorry, David knows the correct position world-view. Instead of correcting David, why don t we let him correct us? There will be those thinking David also was a sinner. Remember Bathsheba Uriah? Look at the words of David himself: 5 O God, thou knowest my foolishness; my sins are not hid from thee. Psalm 69:5 David didn t deny being a sinner he didn t claim to be self righteous. I believe verses give the answer to this difficulty. In the parallel with II Samuel, we see David accounted his righteousness to be with him to him. That is the only way it can be. With him in God s provided righteousness, that being in Christ. To him being found in answer via Philippians 1:10,11. David continued verse 24 with another important admission. With that ending, he was declaring (in that very same Psalm in which he had declared his righteousness) that he had the root of iniquity within him. The issue wasn t that he was without sin, it was that he abode in God, he kept a distrusting eye upon his own fallen nature. He knew he could not turn his back on it for a moment. He had made that error before! In verse 25, we find both the 11 singular plural of righteousness. In short, verse 25 tells us he is righteous in God as well as follows God s provided righteousness in bearing fruit. Upon this, he can confidently affirm his hs are clean. After looking at this complex confession of David, we need to remember its context. God will snatch him away when He returns for vengeance because he has taken upon himself the righteousness God provided walked accordingly. His salvation was not by works, nor maintained by works, but he did bring forth fruit meet for repentance. He stood by both faith repentance. Upon that ground, he was bringing forth fruits of obedience walking with clean hs. 26 Verses 26-28: The Law of God s Dealing with Mankind With merciful to show yourself merciful With merciful to show yourself merciful with man of strength upright will show yourself upright. with man of strength upright will show yourself upright. 27 With pure will show yourself pure With pure will show yourself pure 28 with perverse (twisted) will show yourself false. with perverse (twisted) will show yourself false. FOR YOU people afflicted (poor) you will deliver AND (SPECIFIC) people afflicted (poor) you will deliver AND EYES TO BE LOFTY you will make low. AND YOUR EYES UPON TO BE HIGH you will make low. David outlines a principal upon which God will deal with all men when He returns in His wrath. As you can see, the principal of grace is not unconditionally dished out. There are conditions for receiving grace from God. We see God will show mercy to the merciful, but realize that unrighteous mercy is sheer mockery of justice. The righteous Judge will not overlook this wickedness that s to be punished as well. Consider the following illustration of the kind of twisting some teach on Divine justice: You are talking about eternal things with a thief. He has said the prayer so feels assured God will show him mercy. You ask him how he justifies his thieving lifestyle. His answer is that he doesn t judge anybody. He knows that in the same way he judges,

12 12 he will be judged. He doesn t condemn people so he won t be condemned. He actually shows you his great biblical knowledge by quoting the words of Christ: 37 Judge not, ye shall not be judged: condemn not, ye shall not be condemned: forgive, ye shall be forgiven: Luke 6:37 Let me ask you, what is your response? Is he correct? My answer: 21 Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? 22 Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? 23 Thou that makest thy boast of the law, through breaking the law dishonourest thou God? 24 For the name of God is blasphemed among the Gentiles through you, as it is written. 25 For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision. 26 Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? 27 And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter circumcision dost transgress the law? 28 For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: 29 But he is a Jew, which is one inwardly; circumcision is that of the heart, in the spirit, not in the letter; whose praise is not of men, but of God. Romans 2:21-29 What God is looking for is the one who is circumcised in the heart. The hardness has been removed replaced with humility. The one who remembers righteous justice, but also is ready for dispensing mercy. Mercy trumps retribution, but this can only be in the face of repentant humility. The second line of verse 26, shows God is looking for the person who is mighty to st for what is right. Not just the one who will do what is right because that is the way the crowd is going. God is looking for the one who sts for right when no-one is going that direction. The man or woman who is accounted a fool wicked because of resistance to current politically approved views behaviors. David makes it clear in verse 27 that God takes note of true purity. Following some manmade taboo, such as don t drink coffee, doesn t make one pure. Such taboos further the devil s agenda. Such followers actually play into the devil s trap. They usually become twice the stench in God s nostrils than they were before. They move towards the holier than thou position while they commit impurity in heart. Just look at the filthy lyrics of songs they choose to listen to. They fool themselves, believing they are pure because they don t break the purity taboo some false prophet laid upon them. Consider this frightening passage from Isaiah: 2 I have spread out my hs all the day unto a rebellious people, which walketh in a way that was not good, after their own thoughts; 3 A people that provoketh me to anger continually to my face; that sacrificeth in gardens, burneth incense upon altars of brick; 4 Which remain among the graves, lodge in the monuments, which eat swine s flesh, broth of abominable things is in their vessels; 5 Which say, St by thyself, come not near to me; for I am holier than thou. These are a smoke in my nose, a fire that burneth all the day. 6 Behold, it is written before me: I will not keep silence, but will recompense, even recompense into their bosom, Isaiah 65:2-6 The second line of verse 27 needs some explanation. The showing of God as false is in reference to how He will be in the eyes of the perverse. They are like that confident thief I mentioned. He had peace of mind that all would be well. Woe unto him! In the day of God s wrath, he will find his hope expectation proved false. His hope was false. It was not that God was false, but he falsely hoped upon God in an unrepentant heart. As we have seen at this coming of God, it will be in response to coming in judgment due to the prayer for help of the afflicted. The wicked inevitably afflict the poor. God is a holy just judge. (For a sample of a righteous judge on such issues see Psalm 72.) The differences between the second lines of verse 28, give two lessons. Read the differences carefully. Psalm 18 shows God will bring down those with haughty eyes. II Samuel shows us God is looking upon those who are seeking to be high. This teaches there are always two sets of eyes, ours Gods. Finally, there is another passage found in the last chapter of Revelation, the last book of the Bible: 11 He that is unjust, let him be unjust still: he which is

13 filthy, let him be filthy still: he that is righteous, let him be righteous still: he that is holy, let him be holy still. 12 And, behold, I come quickly; my reward is with me, to give every man according as his work shall be. 13 I am Alpha Omega, the beginning the end, the first the last. 14 Blessed are they 13 that do his commments, that they may have right to the tree of life, may enter in through the gates into the city. Revelation 22: Verses 29-31: Victory Strength to Those Who Flee to Him For you will shine my lamp For you my lamp Yahowah Yahowah my God to illuminate my darkness. Yahowah to illuminate my darkness. For in you I will run a troop For in you I will run a troop in my God I will leap over a wall. in my God I will leap over a wall. 31 The God upright his way The God upright his way words of Yahowah to test words of Yahowah to test shield he to all who flee for protection in him. shield he to all who flee for protection in him. In verses 29-31, David shows what God does, will do, with those who walk in the way he has previously described in the song. In verse 29, we see a two-fold lesson in the first line comparison. The Psalm 18 version tells us David has a lamp that God will be the light of. The II Samuel version tells us that Yahowah Himself is that lamp. From this, we see David s light is none of himself. If we have any righteousness light, it must be all of God none of ourself. In line with this compare: 9 For with thee is the fountain of life: in thy light shall we see light. Psalm 36:9 We see the dual upgrade in using both the name of Yahowah the title of God in the Psalm 18 version. Verse 30 is an interesting jump from 29. Before we are ready for battle, we must have the light. When we have the light, we are prepared to be the mighty warrior will be able to route all the forces of the enemies. In line with this, reflecting on what will happen when God returns in vengeance, there is an enlightening verse addressing this battle ability David: 8 In that day shall the LORD defend the inhabitants of Jerusalem; he that is feeble among them at that day shall be as David; the house of David shall be as God, as the angel of the LORD before them. Zechariah 12:8 The Zechariah passage is in reference to the day of the Lord s vengeance. In verse 31 we see the combination of God Yahowah. Consider the following verses in regards to verse 31: 38 Whosoever therefore shall be ashamed of me of my words in this adulterous sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels. Mark 8:38 31 Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; 32 And ye shall know the truth, the truth shall make you free. John 8:31,32 47 And if any man hear my words, believe not, I judge him not: for I came not to judge

14 14 the world, but to save the world. 48 He that rejecteth me, receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day. 49 For I have not spoken of myself; but the Father which sent me, he gave me a commment, what I should say, what I should speak. 50 And I know that his commment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak. John 12:47-50 From such passages, we see the words of Jesus test us. We must all answer to what did HE say, not what did someone who claimed to be a Christian say or do. There have been multitudes who have adorned His name upon themselves, who have never been his disciples at all. Such are those who have murdered a multitude of victims. Those who pass the testing nature of the words of Yahowah are those who enter under the shield of His protection. Note the distinct use of the word in used in the last line of verse 31. The Hebrew could have used a word for to, but didn t. That difference is important. We don t just flee to Christ, we flee into Him. A true Christian is one who enters into the body of Christ by the supernatural working of the Spirit of God upon him. When one truly is born again, one enters the body of Christ, so is clothed in the righteousness of Christ receives the light radiates the light from God. Verse 32: Who God Is 32 For who is GOD (ELOHA) from beside Yahowah For who THESE from beside Yahowah who rock (boulder) WITH THE EXCEPTION OF our God? who rock (boulder) BESIDES our God? After all the important ground covered through verse 31, we step on a final gr plateau. I suspect most readers of the Psalm read the next verse lightly, not seeing its great significance. Actually, it is a crux of the matter. If one does not come from this position, all the rest is misplaced in one s life. Why is it so important? It defines what deity it is we must be looking to. If we fail this, we will be looking to a false deity, which is idolatry. The first line draws a greater distinction, so we will have no question as to what David is talking about. He changed the these into God. Two distinctions to note: Psalm 18 did not use the most common term for God of Elohim. That is a singular plural word using a specific vowel configuration telling us the plurality is not like one would use of a multitude of people like, who are these people?. The plural is distinctly that used for a plural as of pairs, like a pair of socks. In Psalm 18, the term is Eloha. This is a difference with a reason. The God, let there be no confusion, is Yahowah. The original rendition from II Samuel brings us back to the plurality of the being called Eloha in Psalm 18. You see, David is pointing at the same God of verse 31. The God whose way is upright the Yahowah whose words test us. This God Eloha are these of II Samuel. Who are THESE other than Yahowah! These both are one God. In essence, he poses the question, Who is God other than the one who has presented Himself under the name of Yahowah? The implied answer is that there is no other God beside Him. Further, it tells us something we might tend to overlook. Simple, but important. If we should point say, Look, there is Yahowah, we are also saying, Look, there is God, the ONLY God. Conversely, if we say, Look, there is God, we are also saying, Look, there is Yahowah. The word used for rock in the second line, is the same as that used for rock in the second line of verse 3. We saw in verse 3, that David fled for protection in Him (not to Him) who is both God the salvation rock. This salvation rock David flees into is both God Yahowah. The full of verse 32 lays out a mathematical equation that locks down the facts. The salvation rock we must flee into is both Yahowah God. Jesus is that rock which defines Him as both God Yahowah. Here are some important verses about that rock : 15 But Jeshurun waxed fat,

15 15 kicked: thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, lightly esteemed the Rock of his salvation. 16 They provoked him to jealousy with strange gods, with abominations provoked they him to anger. 17 They sacrificed unto devils, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not. 18 Of the Rock that begat thee thou art unmindful, hast forgotten God that formed thee. Deuteronomy 32: Sanctify the LORD of hosts himself; let him be your fear, let him be your dread. 14 And he shall be for a sanctuary; but for a stone of stumbling for a rock of offence to both the houses of Israel, for a gin for a snare to the inhabitants of Jerusalem. 15 And many among them shall stumble, fall, be broken, be snared, be taken. 16 Bind up the testimony, seal the law among my disciples. 17 And I will wait upon the LORD, that hideth his face from the house of Jacob, I will look for him. 18 Behold, I the children whom the LORD hath given me are for signs for wonders in Israel from the LORD of hosts, which dwelleth in mount Zion. 19 And when they shall say unto you, Seek unto them that have familiar spirits, unto wizards that peep, that mutter: should not a people seek unto their God? for the living to the dead? 20 To the law to the testimony: if they speak not according to this word, it is because there is no light in them. Isaiah 8:13-20 The mystery of the rejection of most of Israel of the Messiah Yeshua (Jesus), is seen in this passage from Isaiah. Modern Judaism does not speak according to the law or to the testimony, it speaks according to such as the traditions of the oral law recorded in the Mishnah Talmud. I beg of you, who are physical descendents of Abraham, Isaac Jacob, go back to the law to the testimony, for they tell the truth of the Messiah. Forsake the oral traditions. One last quote from the New Testament about that Rock who is the Messiah: 1 Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, all passed through the sea; 2 And were all baptized unto Moses in the cloud in the sea; 3 And did all eat the same spiritual meat; 4 And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: that Rock was Christ. I Corinthians 10: The God who is THE GIRDER OF MY strength The God who is MY FORTRESS strength AND GIVES upright MY way. AND WILL CAUSE TO LET LOOSE upright HIS way. Places my feet as hinds Places HIS feet as hinds upon my high places he will make me to st. upon my high places he will make me to st. Taught my h to war Taught my h to war press down bows of brass my strengths. press down bows of brass my strengths. And give to me a shield your salvation And give to me a shield your salvation Verses 33-37: His Salvation - What He is to Me your right h to support me your meekness will increase me your meekness will increase me.