First let's get something clear about erroneous notions of Paul and his founding a new religion, which he didn't. True, the halakhah of his Judaism switched from the Pharisaic oral law to the Ruach Hakodesh, but his religion was still one of the Judaisms of the time, not a new non-Judaism Gentile religion.

No one has an excuse for not having a deep prayer life and

devotional walk with the L-rd! The software has already been

written for it! The L-rd has provided the most vigorous prayer

life you can imagine, and all you have to do is let the Ruach

Hakodesh put it into your mental computer. I'm referring to the

Psalms.

If the Moshiach, G-d's Word who is "the light that lightens every

man, is your "operating system" then you are not a religious

spectator but a Kingdom warrior like David and you are the target

of demons and hellish opposers of G-d. The Psalms have a

militant and embattled pressure, which, if they are the thoughts

of your prayer-life, will keep you in the race of the ministry.

They will also keep you on guard in the onslaught of demonic

battle as a victorious and rejoicing soul-winner.

Like the protagonist in Kafka's The Trial, the servant of G-d is

often hedged in on every side. Then he must fight his way out in

prayer as Dovid does in Psalm 35. Read Psalm 35:11-19. These

are the times when we are too weak to pray as we should (Romans

8:26). Then we can pray and sing in our heavenly prayer language

and in spiritual song, and we can also pray the Psalms, letting

G-d's Word to us become our word to G-d. There have been times

in my life when I was so weakened by HaSatan's plots that my

enfeebled prayerlife had to go on the "automatic pilot" of the

Psalms and all I could do was read the Psalms and sing them

antiphonally out loud to the L-rd days on end till I could

literally no longer speak. See Psalm 69:3. But thank G-d for

his Word which is a prayer warrior sword with which we can cut

our way free of every depressing confusion.

In short, the Psalms have been provided for us through Dovid and

other lyricists (these were originally lyrics used in worship

with musical accompaniment). Some of you may create melodies and

choruses to be used in worship utilizing the words of the Psalms

as your lyrics. A very important arts project to the body of

Moshiach right now would be to visit a Sufi meeting and do

research on how to develop messianic Muslim use of music with the

Psalms. Another research project could be to visit various

synagogues and do the same thing with a messianic Jewish use of

the Psalms.

Your familiarity with I and II Shmuel will help you not to ignore

the possible historical context of these Psalms, particularly the

ones ascribed to Dovid. For Example, Psalm 51 may refer to

II Shmuel 12, when Nathan exposed Dovid's sin with Bathsheba.

The 23rd Psalm may reflect the "valley of the shadow of death"

where Dovid fought Goliath or similar dangers he experienced.

For a full attempt at this kind of reconstruction of the Psalms

into their original historical setting, see the Reese

Chronological Bible, Bethany House Publishers.

Psalm 11 may be referring to Dovid's flight from Saul, when

HaSatan was trying to kill Dovid and Dovid was an innocent

refugee from HaSatan, who had in effect seized the throne by

possessing King Saul. (Look at Psalm 11:1-2.) All true believers

are refugees from the G-d who rules the kingdom of this world,

and take care when worldly spokesmen speak well of you, for if

they called the head of the house Beelzebul, how much more the

members of his household! (Matthew 10:25) And if they hanged on

the Aitz the head of the house, do you think HaSatan's government

will always let the members of the house reign already like

kings? (The Corinthians made this mistake--I Corinthians 4:8).

The Brit Chadasha makes clear that human government will

eventually become the Beast and the Brit Chadasha kehillah will

be persecuted by it. You must recognize that your existential

situation is the same as Dovid's. He was seated in heavenly

places with Moshiach Yehoshua just as we are (we are kohanim end

kings), but he was constantly embattled by the spirit of

anti-Moshiach in Saul and Absalom as a refugee king hiding in the

L-rd and always very weak in order to be strong in G-d. If this

is not true in your experience, it may be because you are sitting

around like Dovid's brothers when Saul's army was being

challenged by HaSatan's spokesman, Goliath. If all you have is a

comfortable Sunday morning religion, start witnessing and begin

some messianic ministry and watch your situation be instantly

transformed just as Dovid's was when he took Goliath's challenge

and got HaSatan's attention (see Psalm 69:9). Yet, like Dovid,

you will prevail in time because the battle is the L-rd's, and He

is the "savior of fugitives" (Psalm 17:7).

Psalm 110 proves that the Moshiach is HaAdon L-rd and will be a

kohen. When you put Ps. 110:1-4 together with Mal. 3:1; Zech.

4:14; 3:8; and Ezra 3:8 you get Yehoshua's sacrifice of Isa.

52:13-53:12.

Note Ps. 1:4 in the Jerusalem Bible: "It is nothing like this

with the wicked, nothing like this!" (lyric poetry expresses

passion).

Ps. 2:7-8 Today I have become your father-relationship, not

sexual concept. Moshiach Yehoshua is the only one, the unique

one of G-d, not the sexually (and therefore in the beginning

non-existant) begotten one of G-d. This is the heresy of Arius,

the first "J.W." Monogenes in Yochanan 1:14,18; 3:16 means

"unique one." Explain to Muslims that Moshiach Yehoshua is the

Son of G-d only in the sense that "like begets like," and the

Word is like the Father in his divine presence--not Son in the

sense that G-d got married and had a child who did not exist

until he was sexually procreated. The Word of G-d is his

personal Word uniquely of his own substance and perfectly

reflecting Him in fellowship, as a son does his father, but the

analogy breaks down on the human level since fathers pre-exist

their sons and the Father did not pre-exist his Word.

Another note on Psalm 2. Another reason it "has been given to

you not only to believe on him but also to suffer for him" (Phil.

1:29) is because there is a war going on and war always brings

suffering. Ps. 2 depicts the war going on between the Seed of

the Woman and His seed and the Seed of the Serpent and His

anti-Moshiach seed.

Psalms 3, 4, 5, 6, and 7 are individual prayers of entreaty.

5:3 Do you have a devotional life like this? Do you watch for

G-d in everything?

Read Psalm 8. The Word of G-d is called the Son of Man in

Yochanan 1:1,51 because He is the image of the invisible G-d

(Col. 1:15), and he is the light that enlightens every human

being created in the image of G-d (Yochanan 1:9). He is the

eternal Son of the Father who was destined to be incarnated as

the Son of Man and the "ruling heir" (Col. 1:15) into whom hands

all authority is given (Matthew 28:18).

Psalm 8:1-2 alludes to natural revelation, that G-d has made his

glory, majesty and power known to mankind in the stars and in

nature (Romans 1:19f), and even children are not ignorant of this

natural revelation, so men are without excuse. Dr. Allan R.

Sandage of the Carnegie Institution's observatories in Pasadena,

California, is a cosmologist and astronomer. Speaking of the

stars he says, "I find it quite improbable that such order came

out of chaos. There has to be some organizing principle. G-d to

me is a mystery, but is the explanation for the miracle of

existence why there is something instead of nothing."

Look at Psalm 13. Our entreaty is always in the context of

praise, for a double-minded man bitter in his lack of faith

should not think that he will get anything from the L-rd. In

Psalm 14 we see that no one is righteous before G-d, as Shliach

Sha'ul makes clear in Romans 3. Without faith it is impossible

to please G-d (Heb. 11:6), since no one but G-d is good (Mark

10:18). When Dovid speaks of Dovid's righteousness in Ps. 143:2;

18:20-24; 17:3; 7:8, he is speaking of the

righteousness of faith and faithfulness to G-d's covenant; he is

not contradicting Ps. 14:3. On the necessity of faith in regard

to righteousness, see Ps. 62:8; 78:21-22,37; 81:12; 116:8-10.

The type of guest the L-rd welcomes is seen in Psalm 15: one who

never uncharitably slanders someone else (15:3) and one who

stands by his commitments at any cost (15:4). Some of the

students who drop in at our school are so willing to drop out,

because they think G-d is as uncommitted to ministry preparation

as they are. "Demas in love with this passing world has forsaken

me and has departed," Shliach Sha'ul said, of one of his seminary

students.

Psalms 16:10-11 contains the hope of the resurrection of the King

of Israel. Shliach Kefa bases his first sermon on this in Acts 2.

Have you experienced not only the knowledge of salvation, but its

ground (what's behind it)--G-d's love for you? See Psalm 18:19:

"He rescued me, since he loved me. G-d loves even me! He saved

me because he loved me. Say it often to yourself. Use it often

in witnessing. Augustine used Psalm 18:25-26 to teach a rather

simplistic theory of double-predestination that Calvinists love

to espouse. However, to say that G-d has a "secret counsel"

whereby he has, irrespective of human response, condemned

arbitrarily to hell whomever He pleases is not Scriptural. To

claim one's election in this light can also lead to pharisaic

presumption, just as seeing reprobation in this light can lead to

Islamic fatalism and kiruv outreach and social irresponsibility.

Shliach Sha'ul warns about this pharisaic presumption in Romans

11 where, having assured us that all the people of G-d seen as a

corporate entity are once saved, always saved." But then Shliach

Sha'ul goes on and warns the believers in Rome that they should

not get presumptuous individually but rather fear that they could

be individually cut off. Moshiach Yehoshua also warned Messianic

maggidim in the strongest terms that they could be cut off

(Matthew 7:21-23). However, there is a doctrine of individual

assurance (II Shliach Kefa 1:10, see Psalm 37:23-24), just as

there is a doctrine of a universal call and unlimited kapporah

(I Tim. 2:4-6). The so-called "secret counsel" is not secret at

all, but the electing counsel of HaAv in His electing Word

publically reveal in the man Yehoshua the Moshiach (Matthew

11:27; Ephesians 1:3-7). However, this is not to say that

someone can, by sheer unaided human will, save himself. This is

the heresy of Pelagius, who rejected original sin (despite Psalm

51:5) and believed that man could choose salvation without any

help from G-d in circumcising the heart, which Pelagius said was

not desperately wicked. But Moshiach Yehoshua said, "You did not

choose me, but I chose you," meaning that G-d gives us a new

heart (Ezekiel 36:26), because with our own fallen heart of stone

we could never find G-d without G-d's help. However, if we will

to seek G-d (Yochanan 7:17), if we make ourselves a new heart

(Ezekiel 18:31), G-d will draw near to us (Ya'akov 1:8). So

human responsibility to respond to the Besuras Hageulah cannot be

minimized in the human responsibility for sin which is taught in

the so-called doctrine of total depravity. Having said all this,

it is nevertheless true, that our own choices, whether to accept

G-d's mercy in the Moshiach or reject it, even though these

choices are real and are our own, cannot overeach or dominate

G-d's choices, which are prior and decisive.

Psalm 19:7-10 and Ps. 119 deal with the inerrancy of the Bible,

which is the Book whose every word is authored by the Spirit of

the Word from the Father (see I Shliach Kefa 1:11, 3). This is

the doctrine of verbal, plenary inspiration of the original

autographs. These last two paragraphs will be covered in more

detail in the section on Historical Theology in this book. A

good setting for Psalm 22 is in II Shmuel 15:30 where Dovid

experienced something of the messianic rejection as the Moshiach

did on the Aitz.

See Psalm 27:1. If G-d is your strength, how strong are you?

Are you witnessing every day? See Psalm 10:10. Out of the

abundance of the heart the mouth speaks. Above all, guard your

heart from growing slightly cold and your testimony from growing

slightly muted (Psalm 73:25-28).

See Psalm 49:7-9. Look at the Stephen-Saul debate in The Rabbi

From Tarsus monodrama for the significance of this verse. Only

a G-d-Man can save us. Therefore, any kind of Arianism that

loses the deity of the Word and any kind of gnosticism that loses

the fully human incarnation of the Divine Word leads to heresy

and to another "Yehoshua/Yeshua" and another (damnable) Besuras

Hageulah (Psalm 107:20; II Cor. 11:4; Gal. 1:9). We are not

worshipping a human idol (Psalm 56:4).

Don't get idolatrous and become "star-struck" on religious

leaders (Psalm 62:9), but neither be arrogantly disrespectful so

as to presumptuously disregard the office of those who are

serving in the body of the L-rd.

Read Psalm 63 and ask yourself if you love G-d like Dovid loved

G-d, with a reckless abandonment. Dovid loved even his enemies

(Saul and Absalom) with a mad king's crazy kind of love (see the

picture of Dovid feigning madness with the King of the

Philistines Achish in I Shmuel 21:13.) This was why Dovid was a

man after G-d's own heart. Another "mad king" went to the Aitz

with this type of love, and Shliach Sha'ul said, "If we are out

of our minds, it is for the sake of G-d" (II Cor. 5:13). The

spirit of anti-Moshiach in Saul when he slaughtered the Kohen

Gadol Ahimelech (I Shmuel 21) was desperately trying to destroy

Dovid, but Dovid had faith to go right into the HaSatan's cave

with love so radical he would even let his rebellious son almost

destroy him, even as G-d so loved the rebelling world (Yochanan

3:16). David is a type of the Warrior Word who will return to

set up his victory over his enemies in the millenium.

Ps. 129:5 says of every Haman, every Hussein who hates Zion, "May

all who hate Zion be put to shame and turned backward."

However, soldiers who go into battle fighting for the L-rd's

people (if indeed it is the L-rd's people that they are

protecting) can look to a promise in Ps. 91:7, "A thousand may

fall at your side, ten thousand at your right hand, but it

(destruction) will not come near you. You will only look with

your eyes and see the punishment of the wicked." In 1948 when

Israel had to fight for her independence as a nation, in the 1956

Sinai campaign, in the Six-Day War in 1967 when Jerusalem was

reunited, and in the 1973 Yom Kippur war, we believers had grown

used to hearing about battlefield miracles being reported about

Israelis; but in the 1991 Persian Gulf War, when Saddam Hussein's

anti-Israel troops were defeated on Purim, this time the miracles

we were hearing about were concerning American troops and, among

other things, the low number of casualties was truly

"miraculous," as top U.S. military officials readily admit. The

Bible says, "In Judah G-d is known" (Ps. 76:l; 147:19-20). It

also says that G-d will "rise up and have compassion on Zion

(Jerusalem), for it is time to favor it, the appointed time has

come (Ps. 102:13). Gen. 12:3 says that G-d will bless anyone who

blesses Israel. America defended Israel (remember the Patriot

missiles shooting down the Scud missiles fired at Israel?) and,

miraculously, had only 89 casualties in the Persian Gulf War and

the American economy is now starting to revive. So there is a

blessing for America now, and the same blessing that was on the

soldiers will be on you when you preach the Good News "to the Jew

first and also the Greek." "Pray for the peace of Jerusalem: 'May

they prosper who love you'" (Ps. 122:6). And when you go on the

street and begin street preaching you shall not be put to shame.

You shall have an answer for every objector (Ps. 119:42,46).

I was praying the Psalms to the L-rd today, and He showed me the

secret of how to be happy. "Happy are those who do not follow

the advice of the wicked (see Ps. 1:1; 26:4-5)." Happy are those

whose delight is in the torah (law) of the L-rd, and on his law

they meditate day and night (Ps. 1:2). Why are they happy?

Because "the law of their G-d is in their hearts; their steps do

not slip" (Ps. 37:31). "Happy is everyone who fears the L-rd, who

walks in his ways. You shall eat the fruit of the labor of your

hands; you shall be happy, and it shall go well with you" (Ps.

128:l-2). Happy are all those who choose the Derech HaChayyim

(the way of life)--Jer. 21:8. Such a person has found what

Ponce De Leon looked for in vain--the fountain of youth, because

Psalm 1:3 says he will be like a tree whose leaves do not wither!

That's us! And we yield our fruit in its season. The Bible says,

"The righteous flourish like the palm tree...they are planted in

the house of the L-rd. ..in old age they still produce fruit;

they are always green and full of sap" (Ps. 92:12-14).

What keeps us happy? Keeping G-d's precepts (Ps. 119:56). This

is just as true for the young as for the old. "How can young

people keep their way pure? By guarding it according to your

Word" (Ps. 119:9). Taking our eyes off selfish gain and empty

vanities and instead treasuring G-d's word and delighting in its

counsel--this is how we avoid sinning (Ps. 119:11,24,36-37). And

in every misery of life the L-rd's Word is our great consolation,

a delight that makes us wiser, more understanding with every step

we take in its light. "Great peace have those who love your law;

nothing can make them stumble" (Ps. 119:165)

The wicked are not so. They have no true taste for the Word of

G-d. The Bible is one book they don't pour over! They have no

knowledge, their hearts always go astray, and they do not regard

G-d's ways (Ps. 95:10). They do not call upon the L-rd (Ps.

14:4). The wicked refuse to take refuge in G-d but seek refuge in

money (Ps. 52:7). Trusting in their own works, they do not regard

the works of the L-rd (Ps. 28:5). Their G-d is not the true G-d

but a worthless idol, and "those who make them (idols) are like

them" (Ps. 115:8). Ps. 36 says there is no fear of G-d before

their eyes, and they do not really reject evil either, though, as

far as G-d is concerned, they flatter themselves in their own

eyes that their own iniquity cannot be found out or despised by

the L-rd. The wicked say in their heart, "G-d, you will not call

us to account" (Ps. 10:13). The drunkard may go to Brit Chadasha

kehillah, the bigot may go to synagogue, but G-d is not fooled.

True faith repents. Yet their heart is not steadfast towards

Him. They are not true to His covenant (Ps. 78:37). G-d is not

in all their thoughts. "They did not keep in mind His power, or

the day when He redeemed them" (Ps. 78:42). So G-d gave them

over to their stubborn hearts, to follow their own proud counsels

(Ps. 81:12), and the L-rd who sees and is close to the lowly

"perceives the haughty from far away (Ps. 138:6).

To the ungrateful wicked G-d says, "What right have you to recite

my statutes, or take my covenant on your lips? For you hate

discipline, and you cast my words behind you." (Ps. 50:16) "Not

another Bible!" he says, as you offer it to him. But the L-rd

replies, "Mark this, then, you who forget G-d, or I will tear you

apart, and there will be no one to deliver. Those who bring

thanksgiving as their sacrifice honor me; to those who go the

right way I will show the salvation of G-d" (Ps. 50:22-23).

On the other hand, the L-rd "Is near to all who call on Him, to

all who call on Him in truth." Those who fear the L-rd will find

their desires fulfilled (Ps. 145:18-19). But as far as the wicked

is concerned, suddenly you will look for him but you will not

find him, the wicked will die, and on that very day their plans

will perish.

Not so the righteous. "For the righteous will never be shaken;

they will be remembered forever. They are not afraid of evil

tidings (bad news); their hearts are firm, secure in the L-rd.

Their hearts are steady, they will not be afraid; in the end they

will look in triumph on their foes. They have distributed freely,

they have given to the poor; their righteousness endures forever;

their horn is exalted in honor. The wicked see it and are angry;

they gnash their teeth and melt away; the desire of the wicked

comes to nothing" (Ps. 112:6-10).

What I have been giving you is some of the "wisdom" Psalms. These

have the wisdom theme that you get in the other wisdom literature

in the Hebrew Bible. The prophet has his contribution to G-d's

Word. The priest has his. The King of Israel has his. But this

kind of literature comes from the sage or wise man. You find

wisdom literature in the book of Job, in Proverbs, in Ecclesiates

and other places. What I'm talking about also relates to the

Messianic prophecies in the Psalms.

For example, while Job stands rejected and forsaken with mockers

around him (Job 17:2), he reminds the reader of the picture we

have of the suffering Servant of the L-rd in Isaiah 53 or the

mocked Dovidic King in Psalm 22 (compare Job 27:4 to Isa. 53:9).

In the midst of the false accusations Job "holds fast to his

righteousness" (Job 27:6) and waits on the L-rd to confirm the

innocence of his cause (Job 42:7-8). So the mocked sage who

becomes a fool that the world curses and makes sport of is

depicted here. We have seen this picture before in that other

sage, the judge of Israel, Samson, being made sport of by the

Philistines (Judg. 16:25) or in the King of Israel, Dovid the

sage, pretending to be mad before a similar scoffing Philistine

audience (I Sm. 21:13-15). When sages like Moshe or Dovid are

nearly stoned by the people (Ex. 17:4; I Sm. 30:6) we see this

reemerging picture of the rejected-yet-vindicated-as-righteous

Sage of Israel. Significantly, the Son of Dovid is depicted as

the sage par excellence in the life of Shlomo in I Kings. Then

II Chronicles intensifies this portrait and gives Messianic

prophetic significance to Dovid's Son as the Moshiach Sage of

Israel. Finally, Isaiah combines the two portraits of the sage

found in Job and Shlomo and depicts the Dovidic Servant of the

L-rd as the mocked and rejected sage filled "with the spirit of

wisdom" (Isa. 11:2) who seems to labor "in vain" but trusts his

cause to the L-rd (Isa. 49:4) and, after mockery and rejection

(Isa. 53:2-4), is finally vindicated by G-d as righteous (see

Isa. 53:11-12). So the book of Job gives us one of our most

important glimpses of the coming Moshiach.

Also notice particularly the following Messianic prophecies in

the Psalms. Ps. 2:2 and 20:6 which speaks about the L-rd and his

(Anointed, Moshiach), always with reference not merely to Dovid

but to Dovid and the Moshiach arising from his genealogy as it

says "to Dovid and his zera (his seed) forever" (Ps. 18:50;

II Sm. 7:12). I Chr. 17:11 explicitly states this as a prophecy

of the coming Moshiach, "I will raise up your zera (offspring)

after you (Dovid), one of your own sons, and I will establish His

kingdom. He will build a house for me, and I will establish His

throne forever. I will be his Father and He will be My Son (see

also Ps. 2:7; 89:26-27 the Son is called the B'chor) "the

Firstborn," the King of Kings). I will not take my steadfast

love from Him, as I took it from him who was before you (i.e.

King Saul). I will confirm Him in My House and in My kingdom

forever, and His throne shall be established forever." The

nations of the whole world will be His heritage and possession

belonging to Him (Ps. 2:8; Gen. 49:10; Ps. 144:2). Therefore

every king had better reverently "kiss the Son" (Ps. 2:12;

I Kings 19:18) and reverently bow to the coming Moshiach Ben

Dovid (see Ps. 18:43-45).

Dovid is prophesying about the eternal Moshiach-Kohen, the

eternal (cohen, kohen) that is coming (Ps. 110:4). Now by

definition a cohen must make a sacrifice. However, Dovid keeps

prophesying about violence being directed at his own person,

including himself and not only Dovid but also, more importantly,

the Moshiach arising from his genealogy. He says, Karu yadai

V'raglai "they have pierced/have bored/have dug holes in my hands

and feet" (Ps. 22:17; Zech. 12:10). However death is not the end.

"G-d will ransom my soul/life from the power of Sheol/the abode

of the dead, for He will receive me" (Ps. 49:l5). "Prolong the

life of the King; may His years endure to all generations! May He

be enthroned forever before G-d" (Ps. 61:6-7). "He asked you for

life; you gave it to Him--length of days forever and ever" (Ps.

21:4; 110:3-4). Although the necessary sacrifice is emphasized

in Ps. 50:5 ("Gather to Me My Chasdai My g-dly ones, who made a

covenant with me by sacrifice!"), the grave itself is defeated,

for G-d will not let His Chasid "G-dly One" (a title of the

Moshiach in Ps. 89:19, Chasid'cha "your G-dly One") see the Pit

of corruption (Ps. 16:10). Like the Pesach Lamb of G-d, he

"keeps all his bones" (Ex. 12:46; Ps. 34:20).

For further Messianic prophecies in the Psalms see Ps. 41:9;

55:12-15,20-21; 45:6-7; 69:7-10,19-21; 89:3-4,34-51; 118:22-23;

132:11,17-18; 145:13.

David was an ominous sign, a mofet (portent Ps. 71:7) of the

coming Moshiach just as the 520 B.C.E. Kohen Gadol

Yehoshua/Yeshua (Ezra 3:8) was a portent (Zech. 3:8) to many and

his name is the Moshiach's name (Zech. 6:11-12).

Notice both G-d and the Dovidic Moshiach are called Ro'eh Yisroel

"the Shepherd of Israel" (Ps. 78:71; 80:1) and the Moshiach is

addressed as G-d in Ps. 45:6 (see also Zech. 12:8 and Isa. 9:6).

The first objective of the Moshiach Ben Dovid was to provide a

dwelling place for G-d (Ps. 132:5). This was done only in one

Son of Dovid, Yehoshua, in whom came the Incarnation. Only here

did G-d raise up an eternal Tent for Himself, where His Spirit

and His Word could dwell with Him forever. Any other Beis

Hamikdash is fleeting (Ps. 39:4,12) and sinful (Ps. 51:5; 14:36;

53:2-3), fallen and dying. Only Moshiach Yehoshua was the

sinless kohen who rose from the dead and reigns forever as a

Tabernacle in which we may dwell with G-d with a clean heart and

a new and right spirit (Ps. 51:l0). Notice Avdi "My Servant" is

a Messianic title in Ps. 89:20 as it is in Isa. 52:13-53:12.

Read the Psalms through this month and sing to the L-rd a new

song (Ps. 149:1). Sing 27:1; 34:1-4; 68:19-30; 119:105; 125:2;

133:1; 134:1-2.

As you pray for your own and other ministries, be sure and read

the following: Ps. 20:1,4; 25:3-5,16-l8; 27:13-14; 30:5;

31:19-20; 32:8-9; 33:18-19; 34:18-19; 37:4-9,34; 51:1-19;

55:18,23; 56:11; 68:6; 73:25-26; 84:11; 86:16; 102:28; 103:8-18;

107:40-43; 112:6-10; 118:5-9; 121:1-8; 126:5-6; 127:1-2; 130:1-8;

138:3-6; 139:13-18; 141:3-4; 147:10-11.

"I cry to G-d Most High, to G-d who fulfills his purpose for me"

(Ps. 57:2). "Let me hear what G-d the L-rd will speak"(Ps.

85:8-9).

PSALM 16:9-11

9. Therefore my heart is glad, and my glory rejoiceth: my flesh

(body) also shall rest in hope.

10. For thou wilt not leave my soul is Sheol; neither wilt thou

suffer thine Holy One to see corruption.

11. Thou wilt show me the path of life: in thy presence is

fullness of joy; at thy right hand there are pleasures for

evermore.

15(16) My strength is dried up like a potsherd; and my tongue

sticks to my jaws; and thou hast brought me into the dust of

death.

16(17) For dogs have compassed me: the assembly of the wicked

have inclosed me: they pierced my hands and my feet.

17(18) I may tell all my bones: they look and stare upon me.

18(19) They part my garments among them, and cast lots (gamble)

for my clothing.

27(28) All the ends of the world shall remember and turn unto the

L-rd: and all the kindreds of the nations shall worship before

thee.

28.(29) For the kingdom is the Lord's: and he is the governor

among the nations.

29.(30) All they that be rich upon earth shall eat and worship:

all they that go down to the dust shall bow before him: and none

can keep alive his own soul.

30.(31) Posterity shall serve him; future generations shall be

told about the L-rd.

31.(32) They shall come, and shall declare his righteousness unto

a people that shall he horn, that he bath done this.

PSALM 27:10

When my father and my mother forsake me, then the L-rd will take

me up.

PSALM 33:6

By the Word of the L-rd were the heavens made: and all the host

of them by the breath of his mouth.

PSALM 49:7(8)-9(10)

No man can by any means redeem the life of another, nor give to

G-d a ransom for him:

8(9) For the ransom of a life is precious (costly)--no payment is

ever sufficient:

9(10) That he should live on for ever, and not see corruption.