1 (Michtam of David.) Preserve me, O Elohim: for in thee do I put my trust.
2 O my soul, thou hast said unto Yahweh, Thou art my Yahweh: my goodness extendeth not to thee;
3 But to the saints that are in the earth, and to the excellent, in whom is all my delight.
4 Their sorrows shall be multiplied that hasten after another god: their drink offerings of blood will I not offer, nor take up their names into my lips.
5 Yahweh is the portion of mine inheritance and of my cup: thou maintainest my lot.
The mind that has fully grasped this has solved all problems and achieved perfect peace. All fear is removed and all desire is satisfied.
"In thy presence is fullness of joy" (v11).
How remote, and ineffectual, are the vain chatterings and clamourings of men!
6 The lines are fallen unto me in pleasant places; yea, I have a goodly heritage.
7 I will bless Yahweh, who hath given me counsel: my reins also instruct me in the night seasons.
8 I have set Yahweh always before me: because he is at my right hand, I shall not be moved.
9 Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope.
10 For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.
Here the "godly one" in death, the Spirit styles his flesh, or his soul. That dead flesh, or soul, was not the Holy One; but when that mortal and corruptible flesh, or soul, was made alive by the Spirit of AIL, it became the "Yahweh Elohim, the Holy One of Israel;" or Yahweh, and "His Holy One" -- the Light, the Fire, and the Flame of Israel.
"That which has been born out of the Spirit is spirit."
The Spirit-Logos first became flesh; and at its resurrection, that flesh became spirit; and therefore, "the Holy One and the True One;" for the Spirit is holiness and truth. (Isa 10:17)
The glorified Jesus is the Logos or Divine Spirit, in Holy-Spirit flesh -- the Holy and True One. Before he was "perfected by Spirit," in speaking the words of the Spirit, he said, "I am the Way, THE TRUTH, and the Life;" and "he that hath seen me hath seen the Father;" and the reason he gave was that he was "in the Father, and the Father in him" (John xiv. 6, 9,10).
In reference to this Elohal manifestation of the truth, John says, "We know that the Son of the Deity hath come, and hath given to us understanding that we may know THE TRUE ONE -- and we are in THE TRUE ONE, in His Son Jesus Anointed: the same is the true Deity and the Life of the Aion;" or Aion Life (1 John v. 20). To be "in him" is "the Way;" therefore he is "the Way:" the True Deity is the Anointed Logos in flesh, styled "Jesus Anointed;" and therefore "the Truth;" and the Aion-Life is "Christ our life;" and therefore "the Life."
"The law was given through Moses, the gracious gift and the truth came through Jesus Anointed" (John i. 17). He that saw Jesus did not see that "gift and truth," which was DEITY. John plainly declares this in the next verse, for he says, "No one hath seen Deity (or the Godhead, the Fountain and Origin of all things) at any time: the only begotten Son, who is in the bosom of the Father, he hath revealed him." Paul also testifies the same thing in i Tim. vi. 16, saying, "No man hath seen, nor can see him."
The Revealer, then, is the Faithful and True Witness, and what he saith about the Deity, His purposes, and so forth, is "the truth;" and that truth in its power, wisdom, and fulness, was deposited in Jesus; for "it pleased the Father that all the fulness should dwell in him."
The law contained the form of the knowledge and of the truth. It was only a shadow of future things; a figure for the time then present; the patterns of the things in the heavens; the antitypes of the true -- but the knowledge and the truth, and the heavenly things themselves, constituting "the body" or substance, are of "THE ANOINTED." Without the anointing there is nothing.
11 Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore.
"Making melody IN YOUR HEART to the Lord."
If this is not our fixed and peaceful frame of mind, even amid sorrow and trial, then we have not yet found the power of the Truth and the mind of Christ.
Singing in joyful thanksgiving and worship always accompanied the sacrifices in the Temple, and made them acceptable.
Christ and the apostles sang together in praise to God on the night he was betrayed. (The usual portion sung at the Passover time was Psalms 113-118).
Paul and Silas joyfully sang praises to God-in prison and in great suffering.
Paul, writing to the Ephesians and the Colossians, prescribes the singing of Psalms, and so does James (Eph. 5:19; Col. 3:16; Jam. 5:13). Many of our hymns are from the Psalms. (All those we used this morning were.)
The spirit of praise is the godly frame of mind: the joyful, confident recognition of the eventual, irresistible triumph of goodness and godliness.
The Psalms combine true, inward, spiritual living with the fullest respect and obedience to God's specific appointed outward forms of worship, in perfect balance. Neither dare be neglected: neither dare be set against the other, or exalted to the exclusion of the other.
The Psalms manifest intense delight and interest in all holy seasons, services, observances, etc., and a fervent longing to be in God's Tabernacle. While giving full weight to the spiritual aspect, we dare not belittle the literal. There is deep wisdom in all God's requirements and appointments. It is only the mind of the flesh that considers itself too "spiritual" and mature to need to obey the specific ordinances and commands.
Bro Growcott - The Psalms