1 Blessed is the man [ish] that walketh not in the counsel [Etzah] of the ungodly [Resha'im], nor standeth in the way of sinners [Derech Chatta'im], nor sitteth in the seat [Moshav] of the scornful [(Leitzim ones mocking and reviling)].

Christ in the Psalms

No formal rule can be given for distinguishing between those Psalms in which the Spirit speaks of Christ and those in which it speaks of others.

Perhaps there is a sufficient rule in the one defined by Paul as

"having senses exercised by reason of use to discern" (Heb. v: 14).

The Psalms are mostly Messianic.

They doubtless originated in the first instance in David's individual experiences and impulses towards God, and were primarily the expression of these; but David was a prophet. The Spirit was upon him from the day he was anointed by Samuel (1 Sam. xvi: 13), and guided the utterances of his tongue (2 Sam. xxiii: 2).

Not only a prophet, David occupied, under the first and typical covenant, the position of the son and Lord of David under the new covenant, viz., warrior and king in the earth for God. Hence his experiences were typical and representative of those to which he stood related as the shadow; and by the Spirit, his utterances of them were rendered prophetic of that most marvellous of all human experiences,

The history of God manifest in the flesh.

Close reading and meditation brought to bear on the word as a whole, will bring discernment of the import of the Psalms without the formal definition of rules of interpretation.

The Christadelphian, Dec 1898

THE PSALMS: CHRIST'S STRUGGLE AND VICTORY

The Psalms are all written to set forth the one point with­out which they are unintelligible, namely, an unceasing contest between two: the Righteous One, Christ; and the Wicked One, 'the man of the earth,' styled 'the Diabolos' in the New Testament, and vernacularly, 'the Devil' - and that all man­kind are ranged under one or other of these respective leaders.

Round the name of 'David,' all the Promises cluster. Prophets and Apostles exulted in "the sure mercies of David" (Isa. 55:3; Acts 13:34). He appeared in transfigured glory as the 'Beloved,' or 'David' (Matt. 17:5); and shall return again to build the Tabernacle of David (Amos 9:11; Acts 15:16), and to fill the Throne of David (Lk. 1:32).

These considerations should impress on our minds the necessity of endeavoring to ascertain wherefore the Name of 'David' is thus connected with all that is most important in the past history, or future expectations, of the faithful.

In the Promises made to him are found the germs, not only of the times of the Ecclesia now, but of the future dispensation of Messiah's times. These, implanted in the mind of David, effloresced in the Psalms to that luxuriance and fruitfulness which have made them the delight and nourishment of all succeeding ages of the family of Abraham after the Spirit.

And, they do also, when understood, throw the clearest and steadiest light on the unaccomplished Purpose of God.

Herald of the Kingdom and Age to Come, May 1859

Stand Not in the Way of Sinners

General principles must supply the answers to your questions. The love of Christ, zeal for his name, respect for his precepts, the brightness of the hope of his coming, and the desire to meet his approbation at that time, and therefore anxiety to prepare as the bride for her husband, will cause a man to refrain from many things not specifically forbidden, and to do many things not in so many words enjoined.

A man imbued with these sentiments could not be induced to join a choir of unjustified sinners, secular or "religious," so-called; or to sing at entertainments got up in connection with churches or chapels, whatever the subject of song might be.

The truth might find a man in these positions, and it might be a time before he would become sufficiently awake to the expediency of withdrawing from them; but at the last he would see it, if he were of those who

"grow in the knowledge of our Lord and Saviour Jesus Christ."

As to the question of whether such association is to be considered "a sin," this is putting the matter too narrowly. Sin is the disobedience of command; and though, no doubt, there are general commands which forbid identity with the world in such things, yet the disobedience is not of that express form as to warrant the use of the term "sin."

But many things may not be "sin" in the technical sense, and yet highly objectionable on the score of danger. All unnecessary association with the world is dangerous, looked at from the coming-of-Christ point of view, and this is the only healthy point of view. Such association hinders the development of the mind of Christ in us.

As for the singing of songs, Paul tells us in what line we may indulge (Col. 3:16; Jas. 5:13); and in proportion as a man grows wise, he will fall in with Paul's taste, and have less and less inclination to sing the mere jingle of human thought, as embodied in secular "songs," which are too often misleading in sentiment, and in many cases positively hurtful.

The safest policy is to keep as close as possible to the fountain of wisdom in all things. The present will soon be gone, and all that pertains to it.

The future, only, is real. The other questions go too much into detail. It is impossible to draw hard and fast lines. Much must be left to the wisdom that will come from the reading of the word.

The Christadelphian, May 1873

Abstain from debilitating beverages. Tone up your spiritual nerves with the tonics and antidotes that the Bible furnishes, and which history, the Truth and wisdom in general will more or less contribute. Do not herd with the fools of our generation. The reading of frivolous literature is baneful, indulgence in various polluting pleasures, provided for the polluted public, is killing to the spiritual man.

Friendly association with those who know not God, and obey not the Gospel of our Lord Jesus Christ, is the sure way to fail in the endeavour to walk as the sons of God in the midst of a crooked and perverse generation.

"He that walketh with wise men shall be wise, but the companion of fools shall be destroyed."

It is best to "come out from among them and be separate." It is best either to let the Gospel of Christ alone altogether, or to throw our utmost zeal and heartiness into its service. The high calling is too stupendous a thing to be handled in any middle way. The hope of the gospel is the best thing under the sun within the range of mortal attainment, and it ought to have the best and heartiest service it is in the power of mortal man to render. This will be all very apparent when the spell of present illusions is broken

Seasons 2.72

A farmer's dinner

... "where there is no wine or dancing," may or may not be attended by a saint without hurt. All depends upon the people and the circumstances. It is impossible to answer a question of this sort categorically without a knowledge of these. But one thing is certain, there can be no harm in staying away. The day will come when farmers' dinners and every other assembly of men will be "holiness to the Lord."

Till that day comes, it is well to be circumspect, and rather err on the safe side where there is doubt, remembering that it is written:

"Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful".

The Christadelphian, July 1874

3 And he shall be like a tree [an etz] planted by the rivers of water [streams of mayim], that bringeth forth his fruit [p'ri] in his [ its] season; his leaf also [the leaf thereof] shall not wither; and whatsoever he doeth shall prosper.

In the East, as travellers report, the difference is very noticeable; a tree planted in the neighbourhood of a river is one growing, in a state of continued flourishing vigour, while one otherwise situated is liable to be stunted and sterile. In what sense is the godly man like a tree planted by a river? It has a present application, doubtless, in the continual peace and freshness of life, which belongs alone to those who make God their portion.

But its ultimate application must be in the future; ...[in the Apocalypse] A river proceeds from the throne of God in that symbolism.

"A pure river 'of water of life,' clear as crystal."

The trees planted by this river are the godly, who are in such vital relation to the eternal fountain of being, that they live and remain with the life and strength of God Himself, from whom they draw eternal vigour. Literally, it means that change to the immortal by the Spirit of God

Seasons 2: 7

When Jesus and his Brethren, the incorporation of the Eternal Father's Spirit, the Yahweh-Elohim Name, "rest from their labours," they do so because they have

"gotten the victory over the Beast, and over the Image, and over his Mark, and over the number of his name" (xv. 2).

Israel, whom they will have gathered into their own land, and the nations, will all rejoice with them in this great victory of the day -- a victory, pregnant with political, social, and moral results, which only Omnipotence could gain. Never before will such a Feast of Tabernacles have been observed. World's Fairs, and Fourths of Julys, and the Birthdays of Queens and Washingtons, will fall into eternal insignificance and oblivion before it.

"The First in War, the First in Peace, and the First in the hearts" of the peoples, will not be these idols of the heathen, but the Lamb in the midst of this great palm-bearing multitude, which will make the welkin [vault of the heavens] ring with their "Hallelu-YAHs," ascribing,

"the salvation to him who sits upon the throne of our Deity, and to the Lamb!"

The ELOHIM of this celebration will be the stars of divers magnitudes, represented by "the Elders and the Four Living Ones," who themselves fall prostrate before the throne and worship the Deity, saying,

"Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might unto our Deity for the aions of the aions,"

or during the Millennium and beyond, "Amen!"

Eureka 7.12.