Psalm 103
Probably the key to the psalm is the word “bless.” The last verse tells us that this is a command to people and to angels. This is one of those most unusual types of songs written by David. In verse 20 he commands angels, a most unusual command. Angels sing and human beings sing, and this was originally a song.
In verses 1 & 2 we have the table of contents of the psalm. The first verse is a blessing or a praise directed toward the person of the Lord Jesus Christ. It is actually covered in verses 3-6. In verse 2 we have a praise to His work. So we have the person of the Lord and the work of the Lord. Verse 2 is fulfilled in verses 6-19 where we have the phrase, “for get not the works of the Lord.”
In verses 3-5, the person of Christ—taken from verse 1.
Verses 6-19, the work of Christ—taken from verse 2.
Verse 1 – “Bless the Lord, O my soul.” The Hebrew word for bless is barach. This is in the piel stem—intensive, so it means to adore. It is comparable to the filoj love of the soul. The intensity involves all of the training, all of the work, all of the learning, everything that goes into having a dynamic testimony for the Lord Jesus Christ and fulfils the principle of ambassadorship. “O my soul” [nephesh] is the instrument. The characteristics of the soul form, as it were, a musical instrument inside of your soul, the real you. What is played on this instrument depends on what is found in the human spirit. If the human spirit has Bible doctrine within it then you bless the Lord. The Lord has provided for you the basis for reaching a lost and dying world. He has you here for a reason. You are a part of the plan of God, you are an extension of the angelic conflict.
“and all that is within me” – Bible doctrine. You cannot fulfil this command unless you have doctrine in the soul.
“his holy name” refers to the person of Jesus Christ, the God-Man.
Verse 2 – a repetition, the piel imperative of barach; “the Lord” is again the tetragrammaton, referring to the Lord Jesus Christ. This time we have emphasis on the work of Christ.
“and forget not all his benefits” – the word benefits means His work, and it is in the plural. It means His acts, His deeds, divine good, what He has provided in His plan.
Verse 3 – “Who.” Each relative pronoun in these verses refers to the Lord Jesus Christ; “forgiveth all thine iniquities.” Iniquities in the Hebrew here refers to any type of sinfulness in contrast to activities of the old sin nature. The word forgive here is qal active participle [salach] and it means a total pardon based on the fact that the penalty is paid. God forgives because of who and what Jesus Christ is, because Jesus Christ satisfied all the just demands of the Father’s holiness.
“who healeth all thy diseases” – raphah, which originally meant to sew together or to bring together. This is not disease at all, but the Hebrew here is soul kinks. Self-consciousness has kinks, the most obvious is self-pity and another one is pride. Mentality has kinks: any mental attitude sins. Volition has soul kinks: working contrary to the will of God for your life. Emotion has soul kinks: using emotion as a criterion. Conscience has kinks if your norms and standards are simply human norms without any biblical frame of reference. So we have here healing or the principle of curing soul kinks. The healing of the soul kinks comes through Bible doctrine.
Verse 4 – “Who redeemeth.” The doctrine of redemption is a very important one in orienting to the grace of God; “who crowneth thee with lovingkindness and tender mercies”—when a person believes in Jesus Christ God can only deal with him on the basis of who and what He is, on the basis of His perfect character. He can never give you what you deserve. Grace is the crown. It is the crown the believer will wear in time and in eternity. This is a piel participle. We are blessed; we are the recipients of divine blessing. The Hebrew word for lovingkindness means grace. The word for tender mercies is in the plural and it means grace in action. Every moment we live in this life we are under grace in action.
Verse 5 – “Who” is a relative pronoun again, referring to the Lord Jesus Christ; satisfieth thy mouth with good.” The word satisfy [saba] means not just satisfaction but a satisfaction that doesn’t change. It is a hiphil participle, it means He causes this. This means that God is doing something here for us. Under the principle of crowning us with grace, and under the principle of being the recipient of His mercies, we are constantly under the concept of being caused to become satisfied. The thing that causes us to become satisfied is Bible doctrine. It causes us to be satisfied with “good.” What kind of good? Divine good, the production of the Christian way of life. What does it take to be satisfied with divine good? It takes knowing doctrine.
“thy youth” – the Bible says there is a youth in old age, a youth in advancing years. But it is the youth of the eagle. An eagle always has youth. Once a year the eagle maults, loses its feathers, and it is young again. His plumage is renewed and he has the same plumage he had when young. If you are a believer in the Lord Jesus Christ you can have this perpetual youth. But where is this perpetual youth? It is in the soul. It is a soul which is free from kinks, free from mental attitude sins. It is the relaxed mental attitude that comes from knowing doctrine and from the filling of the Spirit. It is inner beauty, inner happiness, inner dynamics, and it belongs to the believer by way of the Word of God.
Verse 6 – It is amazing how many times in the Word of God some phase of the verb remember: do not forget, remember this, remember that, and so on. When it comes to Bible doctrine, remembering is a part of application. Remembering is actually going into the closet and finding something there to wear in your mind. The closet is the human spirit. That which we recall has to do with Bible doctrine. Remembrance is a great concept and a very important principle. It brings out certain things that are stored in the soul but not used by the soul. At the end of verse 2 we have, “forget not all his benefits.” This is the subject of verses 6-21. Beginning in this verse we have the principle of “forget not the divine retaliation policy.”
One of the grace provisions of phase two is provision for the believer who is absolutely right. When the unbeliever is right, you hear about it. That’s his old sin nature. The Christian life is something greater than this, so when we become believers more is expected of us. What are we going to do when we are right. Are we going to strike out at people who are always maligning us? No, because the old sin nature can be controlled by the Holy Spirit and by Bible doctrine and because of a principle: once you enter into the plan of God, God says, ‘I will take charge of everything.’ There is an issue. Who is more capable of handling those who malign you, those who oppress you; you or the Lord? You have a choice: get even or put the whole thing in the Lord’s hands. One is an intense solution and one is a relaxed solution; one is a human solution and one is a divine solution. The relaxed solution is the divine solution.
1. Deuteronomy 32:35, quoted in Romans 12:19, is the divine retaliation policy.
2. Under this policy the believer is wronged by another person. (This is when the believer is right and someone else is wrong).
3. Retaliation is forbidden as a phase two policy. This is not talking about defending your country, capital punishment, or personally defending one’s self.
4. Why shouldn’t we retaliate? a) Two wrongs do not make a right; b) You can’t build your happiness on someone else’s unhappiness; c) Because when you are wronged you give God the opportunity of handling your problem.
5. Procedure: When you are wronged, if there has been anything connected with whereby you could have been wrong yourself, confess it. Secondly, Psalm 55:22 for the Old Testament and 1 Peter 5:7 for the New Testament. Next, Romans 12:19—“Vengeance is mine: I will repay, saith the Lord.” Let Him handle it. Next, Matthew 7:1 or Romans 14:4,10—“Judge not that ye be not judged.” Stay out of it. And what does it take to do all of this? A relaxed mental attitude.
“The Lord executeth righteousness and judgment.” Here is the divine retaliation policy. Since we have righteousness and judgment mentioned, this brings in the
essence of God. The word judgment here is literally justices. The word execute is the Hebrew word asah, which means to make something out of something. The fact that someone has maligned you in phase two, and they are wrong and you are right, is a cursing situation. Asah takes a cursing situation in which someone has judged you, maligned you, put you down in some way, and converts it into blessing. The is a qal active participle of asah, which means God always does it. It is translated execute; it could be translated, “the Lord keeps on turning cursing into blessing through righteousness and judgement.” Righteousness means that God is fair in handling the matter and the word judgments means that He has a bag full of systems of handling the retaliation. Why? First of all, He is sovereign and He made a decision that He would always protect a believer being oppressed. He would handle the judgment, so the believer being oppressed doesn’t have to worry about it. He is fair in the manner in which He handles it—something we cannot be. In order to avoid retaliation we must remember this particular benefit in such a situation.
“for all that are oppressed” – believers. This is a qal passive participle of the verb asaq, which means to be oppressed, to be the recipient of maligning or gossip, judging, etc. It means that you are the victim of the sin of the tongue or a victim of violence. It should be translated, “those being oppressed.”
Verse 7 – the principle of ‘Forget not Bible doctrine.’ This verse is historical, retrospective, and David is looking back to the time of the Exodus.
“He made known” – hiphil stem [causative active voice] of the verb jada. He caused this to be true, and the reason this is in the hiphil is because Jesus Christ taught Moses a great deal. But He didn’t do all of the teaching, He sent some angels down too. We know this from Galatians. But Moses was constantly receiving the Word of the Lord and he was constantly cranking out Bible doctrine. Actually, the book of Deuteronomy is a series of Mosaic sermons. And where did he get all his information? He got it from the Lord and from certain teaching angels. The children of Israel were constantly exposed to accurate Bible teaching. In addition to that they had the privilege of experiencing the grace of God day by day—“his acts.” These are God’s acts, God’s provision: food, water, guidance, wisdom to go through the desert, etc. His acts were divine provision all the way—grace. The Hebrew word for acts here is alilah [pl.], and it means deeds, actions, works, unsolicited with no strings attached. This is God’s gracious action for forty years on behalf of this bunch!—“to the children of Israel.”
Verse 8 – “The Lord is merciful.” The word merciful is an adjective—rachum. It is taken from the verb racham which is the same as the Greek filew—rapport love. There is another type of love in the Hebrew—ahab, and it is the equivalent to a)gapaw which is strictly a mental attitude love. The Lord is rachum, which means that when you accept Jesus Christ as your saviour He is free to pour out a love on you that He could not have before. He is able to love on the basis of propitiation.
“gracious” – channun. Logically this is all a new believer would know: God’s grace. He understands very little doctrine, just the facts about the gospel. But for rachum you have to have capacity. This is the believer whose soul is so saturated with doctrine and so satiated with doctrine, and so fulfilled by the Word of the Lord that he actually has the capacity to respond. And when that becomes true, then it is not grace and mercy, it is mercy and grace. Any believer can reach this point—described by the first adjective. Grace is the whole principle of operation; it is something God provides for all believers. But very few in the Exodus generation could say, “The Lord is merciful.” They didn’t have the capacity.
“slow to anger” – this isn’t quite what the Hebrew says. This is a Hebrew idiom. It is literally, “He is slow to anger” but is means “He is forbearing.” When you develop a love for the Lord through doctrine this forbearance that the Lord has is something you respond to. And then there is a little test: “Forgive as Christ forgave”—Colossians 3:13. That keeps us out of operation vengeance.
“plenteous” – i.e. abundant; “in mercy”—chesedh is grace in action. This is a result of love. Give because your character says give. Give because your soul says give. That is what God does to us; that is the way He loves us. So David recognises four kinds of love in this verse.
Verse 9 – “He will not always chide” means He won’t discipline you to the maximum. God cannot discipline any believer to the maximum. Even if you go out under the sin unto death it isn’t maximum. Why? Because every believer has passed the point of propitiation and is under the holiness bypass.
“neither will he retain his anger forever” – a Hebrew idiom which means that God has the kind of anger that expresses itself in discipline in a moment, and then it is all over.
Verse 10 – if He had we would not be here. The word reward means to benefit. He hasn’t benefited us on the basis of our iniquities. In other words, He deals with us in grace. The word also means to pay back. He hasn’t paid us back on the basis of our iniquities, on the basis of our failure.
Verse 11 – the vertical distance analogy. In verse 12 is the horizontal analogy. The emphasis is on God’s love, He is the initiator. God initiates love and we respond to it through knowledge of doctrine.
“For as heaven is high above the earth, so great is his mercy toward his occupied ones.” His occupied ones are: a) believers who know doctrine; b) believers who spend a lot of time in fellowship; c) believers who through doctrine respond to the grace of God. What is higher than the heavens? His mercy! Mercy is grace in action.
Verse 12 – the horizontal distance analogy. “As far as the east is from the west, so far hath he removed our transgressions from us.” He has removed our iniquities by putting them on Christ and judging them at the cross.
Verse 13 – “Like as a father pitieth his children.” The word pity is not found here at all. The Hebrew word is rachan in the piel stem, and it means love. “Like as a father has a compassion [or tender love] for his children.” This is rapport love. It is knowing a person and responding to them. Here is the Father’s attitude toward His children.
Verse 14 – “He knows our frame.” The word isn’t frame, it is nature. He knows our nature. In eternity past He knew our old sin nature. And he remembers that we are dust. Dust refers to the body. He knows our body, He knows the old sin nature in the body, He knows what we are like. Therefore His love for us is not blind.
Verse 15 – “As for man, his days are as grass.” The general word for man is the Hebrew adam, but this is man in his noble sense. The word we have for man in this verse anosh. It originally came from a verb—anash, which means a person who has an illness that is fatal to that person. Anosh, taken from that root, means a person plus his old sin nature, a person who is spiritually dead to God and totally incapable of doing anything about it. His days are described on the earth as grass. Grass is a very temporary thing. People spend a lot of time with grass and it is going to die. The grass is the person without doctrine.
“as a flower of the field” – the flowers represent the details of life. The flowers always fade away. The details of life cannot be taken with you when you die. Man with his old sin nature is going to die. Every member of the human race goes through some kind of a flourishing period, but just because they have some of the details of life this doesn’t mean happiness.
Verse 16 – “For the wind passeth over it.” The wind here is the hot desert wind that dries up the grass and kills it. It represents adversity, the sufferings of this life. It passes over the flowers and the grass, and when it does they disappear and there is nothing really to see. What these two verses are saying is that if you are going to bless the Lord you are going to have inner resources to sustain you when the desert winds blow. The details of life are pleasant and wonderful, and from them we accumulate marvellous memories, but the details cannot sustain us in time of pressure and adversity.
“and the place thereof shall know it no more.” Literally from the Hebrew, “and his [man’s] place knows him no more.” His place is his place of burial. Once the body is buried or removed from the scene of this earth, who is to remember him? Who will ever recall him again? That is the human side of death.
Verse 17 – the divine side of death. “But the mercy” – here is the beginning of God’s remembrance of you and me. Mercy = grace in action. From eternity past to eternity future.
“upon them that are occupied with him” – occupation with Christ is mentioned now for the third time. His occupied ones are those who have the spiritual perspective. To them Christ is more important than the details of life. How do they get that? Knowledge of doctrine! A detail is robbed of its beauty when you put it first. You just blow hot air on the flower, and it dies. But when you put Bible doctrine first, then even the details can have meaning. When they come they are wonderful. When they go you still have doctrine, you still have occupation with Christ.
“and his righteousness” – God’s perfect character remains the same in His dealings with every generation: “unto his children’s children” – this goes on down to the third generation.
Verse 18 – “To such as keep his covenants.” The word for keeping is a qal active participle, and there are two of them which are found in this passage. The qal active participle denotes linear aktionsart. The first of these is the word keep and the second is the word remember. Keep here is shamar and it has to do with guarding or protecting something that belongs to you. And it means to keep on guarding it and to keep on protecting it. Doctrine belongs to you. It is the revealing of God’s plan for you. The word covenant, found in Deuteronomy 7:9 and explained in Psalm 25:10, has to do by interpretation with the unconditional covenants to Israel. But it means a whole lot more than that because today by application to us it refers to the entire canon of scripture, and specifically to the Bible doctrine which deals with our life here on this earth. It is something that we should guard. The Hebrew word shamar could very easily have been translated to cherish because shamar connotes two things: it belongs to you, and you are to be aware of it to the point of where it has first place in your life. So the covenants expressed Bible doctrine to the Jews. The four unconditional covenants specifically were things that the Jews realised were theirs personally. Each one had an eternal life clause, and this meant it was for the born-again Jew of the past. But in its wider application to us tonight this refers to the entire Word of God which belongs to us, the Word of God which must become our life. Your life depends upon cherishing Bible doctrine. The word shamar doesn’t mean to enjoy it for a moment and then forget it, or to enjoy it and then put it aside until it is needed; it means to cherish it moment by moment.
“and to those that remember his commandments to do them.” The second word has to do with remembering. Once you begin to cherish the Word of God your memory’s capacity develops. His commandments is literally, his deposits. This second verb is bakar and it means to recall something that has been pleasant in the past. This recalling is based upon the first participle. In other words, the reason you have it. When ever you cherish something you protect it day by day. Listening to doctrine is depositing doctrine. This is the way you store up Bible doctrine. But when you store it up you have to use it, and bakar means to use it. It means when you get out and away from everything you now have inner resources. But this time it doesn’t say to remember the covenants (by application, all doctrine), now it is to remember the deposits. This is application. There is a principle brought out at this point: Occupation with Christ starts with knowledge of doctrine. But where it really begins to pay off is when you can apply doctrine toward the person of Christ, with the result that you love Him with a great love, with the result that you develop a capacity mention in the last phrase of this psalm—“Bless the Lord, O my soul.” This means you have a maximum amount of doctrine. You cannot apply doctrine that you do not know.
“to do them” – qal infinitive of asah, which means to make something out of something, to do something from something. It means to make something from doctrine.
Verse 19 – this verse anticipates two dispensations which follow Israel, the Church and the Millennium. In the first half of this verse we have spirituality in the Church Age; in the second half is anticipation of spirituality in the Millennium. “The Lord hath prepared his throne in the heavens.” Right now there is a throne in heaven, and right now during the Church Age Jesus Christ is seated on that throne. Jesus Christ is going to be present in the Millennium and that is mentioned in the past phrase, “his kingdom ruleth over all.” The words “hath prepared” is in the hiphil perfect—“he has caused to establish.” This is all that David can say because this is a part of the doctrine of the mystery, and the doctrine of the mystery will be revealed at the proper time, in the Church Age. The Jews in the past did not have the help of the Holy Spirit, but once Christ has ascended (John 7:39) the Holy Spirit is given and we produce the character of the absent Christ. David merely outlines, he cannot fill in. The filling comes from the epistles.
Verse 20 – “Bless the Lord, ye his angels.” Angels can have it too. We can have something the angels have: Bible doctrine, leading to a love of the Lord Jesus Christ, an appreciation of the grace of God the Father and His magnificent plan, orientation to His grace, and the fulfilment of the plan. The angels don’t have a thing over believers.
“that excel in strength” – but that isn’t what it says here. There are two Hebrew words used: gabor is a hero, a mighty one, a strong one; koach, which means power. So it means “heroes of strength/stability/power.” These are the elect angels. Our common ground is doctrine.
“that do his commandments” – asah, qal active participle, they do it every day. How did the angels get that way? The word for commandments is dabar, and it isn’t commandments at all, it is his Word.’
“hearkening unto the voice of the Lord” – the verb is shamea, which means to listen and obey.
Verse 21 – the word hosts here means military angels; “you ministers of his” is a piel participle of sharath, and it means to serve.
“that do his pleasure” – qal active participle of asah, they do his benefits.
Verse 22 – now David comes back to us.
“all his works” – OT saints, NT saints, born-again angels; “in all places” – wherever they are they are using doctrine.
___________
Psalm One Hundred and Three
{Note: In I Samuel
22:1, we see David going to the cave of Adullam. There a group of people will
come to him - 400 men and their families. David must recover from reversionism
before he takes charge of the welfare of these people. This experience again
will prepare him to be the great king of Israel. So, David wrote this Psalm in
the cave before these people came.}
1~~{Title: A Psalm
of} David.
Adore/Bless {barak - Piel stem} Jehovah/God
{this is not possible without doctrine in your soul so David adds:},
O my soul . . .
and all that is within me . . .
{referring to the old doctrine recalled
and the new doctrine taught by the angel of the Lord - see Psalm
34:7}
{adore} His separated/Holy/'set-apart' {Qodesh} Name {shem}.
2~~Adore/Bless
{barak - Piel stem} Jehovah/God
{again, this is not possible without doctrine in your soul so David
adds:},
O my soul . . .
and do not disregard all His benefits
{g@muwl - meaning SuperGrace benefits here}.
3-5~~ Who {God}
pardons all of his wrongs
{failures done under reversionism} . . .
Who {God} heals all your
diseases/ 'kinks in your soul' {from being in reversionism} . . . 4~~
Who redeems/delivers your life from destruction
{out from the sin unto death} . . .
Who crowns you with grace {checed}
and tender mercies {racham - mercy is 'grace in action'} . . . 5~~
Who causes me to satisfy your mouth with good things
{both food for the body (bread) and figuratively doctrine (bread of
Life)}
so that your youth is provided with new clothes
{idiom: literally: 'renewed like the eagle's' - new plumage = new
clothes}.
{Note: When you are
faithful to God, He has promised to provide you food and clothing. When you are
spiritually mature, you are occupied with Him and happy regardless your
circumstances - who then needs more? If He gives you more, that is grace!
Accept it and give thanks to the Source of those blessings, but do not demand
it!}
6~~Jehovah/God
manufactures {'asah - out of SuperGrace} righteousness
and justices {mishpat - plural - justice for each wrong}
for all who are being oppressed {here by King Saul}.
7~~He made known
His Ways {doctrine - Way of righteousness} unto Moses . . .
His {God through Moses}
works/acts {`aliylah}
unto the children of Israel.
{Note: This is
pretty important here. God taught doctrine to Moses. Moses became a SuperGrace
believer and God produced divine good (works) through Moses - from the divine
viewpoint in his soul. But, many of the Jews only saw the 'works' and confused
things. They got their eyes on the 'works' instead of the source of the 'divine
good production' - God and His Word. Many Jews ended up believing that you did
not have to believe in God, just do 'good works' and you would be saved. This
is horribly incorrect. For salvation is by FAITH, not by works, it is a gift of
God, not of works . . . lest any one should boast.}
8~~Jehovah/God . .
. {is} constantly filled with 'tender love'/
ompassion/rapport/merciful
{rachuwm - adjective - all of these are correct in describing God's
attitude toward the SuperGrace believer}
and {consequently pours out}
graciousness/'grace benefits' {channuwn},
forbearance/'slow to anger'
{long patient for His disobedient subjects - out of respect for a
SuperGrace pivot - example: 40 years for the Exodus Generation},
and abundant {rab} in grace {benefits} { checed}.
{Note: David is
seeing a comparison between his life and that of Moses. Moses went to the
desert and stood still. David went to the cave of Adullam and waited on the
Lord.}
9~~He will not
always reproach
{discipline for reversionism - recovery is possible}.
Neither will He retain/keep {His discipline/anger} forever.
10~~He has not
dealt with us
after our failures
{David's deceit resulting in the massacre at Nob, or failure at Gad}
nor benefit us in the sphere of our iniquities
{provide SuperGrace blessings while in reversionism}.
11~~As the heaven
is high above the earth {a vertical analogy},
so great is His grace toward
'the fearing ones'/'the ones respecting {His Authority}/
'The SuperGrace ones' {yare'}.
12~~As far as the
east is from the west {a horizontal analogy},
so far has He removed our transgressions/'reversion failures'
from us.
13~~Like as a
father 'tenderly loves'/'has compassion'/
'has understanding' {racham}
for his children,
so Jehovah/God 'tenderly loves'/'has compassion'/
'has understanding' {racham}
'the fearing ones'/'the ones respecting {His Authority}/
'The SuperGrace ones' {yare'}.
14~~For He knows
{omniscience}
our 'thoughts, imaginations, and those put to action' {yetser}.
He is mindful that we are dust
{referring to our not being much in ourselves - a helpless state}.
15-16~~'Weak man'
{'enowsh} . . .
his days are as grass. . .
as a flower of the field . . .
{human prosperity and success - the things humans think
important - the movie stars, celebrities, sports athletes today -
meaninglessnesses are like pretty flowers among the green grass
(common people)}
so he flourishes 6~~
{represents human accomplishment - from energy of the flesh}
for the wind {ruwach} passes over it,
and it is gone . . .
{all works of the flesh are temporary - wood, hay and stubble -
meaninglessnesses}
and the place thereof shall know it no more
{there have been many so called 'celebrities' of the past - few are
remembered past their own generation - none of these will be
remembered in eternity future}.
17~~But the grace
from Jehovah/God . . .
from everlasting {eternity past}
to everlasting {eternity future}
upon 'the fearing ones'/'the ones respecting {His Authority}/
'The SuperGrace ones' {yare'},
and His/his righteousness
{imputed righteousness of God being productive in the SuperGrace
believer}
'remembered throughout human history'
{idiom: literally: 'unto children's children'}.
{Note: It is not
remembering the 'SuperGrace ones' that is important at all! It is the divine
good (gold, silver, and precious stones) that God produced through SuperGrace
believers - from His grace - that is important. And, He knew this in eternity
past and we will all know the accomplishments in eternity future.}
18~~To those who
keep His covenant
{this is a Grace Contract here. You take in the Word - shama' -
listen, concentrate and obey (apply to experience)
and He will work through you and provide for you always} . . .
and to those that call to mind/remembrance His deposits
{piqquwd - deposits of His viewpoint in your soul - divine viewpoint
from doctrine}
to manufacture {them}
{'asah - manufacture divine good out of doctrine resident in the
soul}.
{There is a Greater
King than David}
19~~Jehovah/God has appointed/'made ready'
His {Jesus Christ} throne in the heavens.
And His kingdom to rule
{mashal - perfect tense - completed action - a done deal}.
{Note: This is a
prophecy of the everlasting rule of David's greater Son - the Lord Jesus
Christ. His Son will rule forever and ever - the last great dynasty is the
Davidic Dynasty.}
{David Now
Addresses the Angels}
20~~Adore/Bless {barak - Piel stem} Jehovah/God,
you, his angels/messengers {mal'ak},
'who excel in strength'
{positive ones to God and His Will - SuperGrace among the
angels},
who manufacture {'asah - divine good out of doctrine in the soul}
His 'doctrine communicated categorically' {dabar},
'listen, concentrate, and obey' {shama'}
the voice of His doctrine/word {dabar}.
21~~Adore/Bless
{barak - Piel stem} Jehovah/God,
{all you who are members of} His armies/
hosts {soldiers of the Lord} . . .
ministers {belonging to Him - all believers in fellowship} . . .
{who} manufacture {'asah - divine good out of doctrine in the soul}
{who} His will
{take in and apply divine viewpoint to experience
- allow God to lead your life (lead by God the Holy Spirit)
- pray to the Father to always do His will
- in all that you do . . .
live everyday as unto the Lord}.
22~~Adore/Bless
{barak - Piel stem} Jehovah/God,
all His works/'divine good production' { ma`aseh}
in all places of His kingdom {everywhere on heaven and earth}
adore/bless Jehovah/God,
O my soul.