Podcasts about Psalter

Welcome to Day 2788 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2788 – Wisdom Nuggets – Psalm 109:1-5 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2788 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day two thousand seven hundred eighty-eight of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The tile for today's Wisdom-Trek is: The Courtroom of Lies – When Love is Repaid with Hatred Today, we are stepping off the mountain peak of victory and descending into the deepest, darkest valley of the human experience. We are beginning our journey through Psalm One Hundred Nine, and today we will navigate the opening complaint, verses one through five, in the New Living Translation. To understand the emotional whiplash of the Psalter, we have to remember where we just were. In our previous trek through Psalm One Hundred Eight, we stood with King David on the mountaintop. He was the confident Warrior Poet. He woke the dawn with his song. He looked at the map of the nations and declared, "With God's help we will do mighty things, for he will trample down our foes." It was a psalm of absolute certainty, military strength, and divine conquest. We left feeling invincible. But today, the music changes. The triumphant horns of Psalm One Hundred Eight fade away, replaced by the dissonant, scratching sound of a lawsuit. Psalm One Hundred Nine is famous—or perhaps infamous—as the most intense of the "imprecatory" or cursing psalms. Later in this psalm, David will unleash a torrent of curses against his enemy that makes many modern readers cringe. But before we get to the curses, we must understand the pain that birthed them. We must sit in the defendant's chair. In these opening five verses, David is not the General commanding an army; he is a man alone in a courtroom, surrounded by a mob of liars. He has been stripped of his reputation, betrayed by those he loved, and—most terrifying of all—he is facing the silence of God. This is a psalm for anyone who has ever been slandered. It is for anyone who has loved someone deeply, only to have that love thrown back in their face as hatred. It is the raw, unedited cry of a heart that has been stabbed in the back. So, let us enter the courtroom and hear the plea of the innocent. The first segment is: The Silence of the Judge: The Crisis of Communication. Psalm One Hundred Nine: verse one. O God, whom I praise, don't stand silent and aloof The psalm opens with a desperate appeal to the only One who matters. "O God, whom I praise..." Literally, "O God of my praise." This is a statement of history and identity. David is saying, "Lord, You are the subject of all my songs. I have spent my life building a throne of praise for You. I have defined myself by Your glory." It is an appeal to relationship. He is reminding God, "We are friends. I am Your worshiper." But this intimacy makes the current situation unbearable: "...don't stand silent and aloof." The Hebrew simply says, "Do not be silent." In a legal context—and this psalm is full of legal imagery—the silence of...

Episode 2.78Should Christian worship be limited to the inspired words of Scripture alone—or is it faithful to sing biblically rich hymns that proclaim Christ explicitly?In this episode, Michael and Zach examine Exclusive Psalmody, the view that only the Psalms should be sung in corporate worship. We explore what Exclusive Psalmody is, why it once dominated Reformed worship, and why it declined in the 18th century. Along the way, we trace the historical and theological arguments behind the practice, including its grounding in the regulative principle of worship and the sufficiency of the Psalter.The discussion then turns to Isaac Watts, whose question—“Where is Christ?”—reshaped Protestant worship by introducing explicitly Christ-centered hymnody. We weigh the strengths and challenges of both approaches, addressing concerns about inspiration, doctrinal purity, New Covenant worship, and pastoral clarity.The episode closes with a pastoral reflection on what our songs reveal about our theology—and whether faithfulness in worship is best defined by inspired words alone or inspired truth faithfully expressed.Find our videocast here: https://youtu.be/ud-ToP15bd4Merch here: https://take-2-podcast.printify.me/Music from #Uppbeat (free for Creators!):⁠https://uppbeat.io/t/reakt-music/deep-stone⁠License code: 2QZOZ2YHZ5UTE7C8Find more Take 2 Theology content at http://www.take2theology.com

She was born in 347 to a noble family in Rome, and at age sixteen married Toxotius, a prominent nobleman. Though her husband was a pagan, he was devoted to her and gave her freedom to keep a Christian home and rear her children as Christians. They were blessed with five children. When she was thirty-two her husband died suddenly, and Paula resolved to turn her large house in Rome into a monastery. Later she traveled to the Holy Land with her spiritual father St Jerome (June 15). In Bethlehem she established two monasteries, one for women (where she dwelt) and one for St Jerome and his companions. Every day the nuns chanted the entire Psalter, which they were required to learn by heart. Paula was exceptionally austere in her fasting and lavish in her almsgiving, often giving away to the poor even the goods needed by her community for subsistence. She aided her spiritual father and brother Jerome in his controversies with Origen's followers: St Jerome himself was hot-tempered, and St Paula often exhorted him to confront his enemies with patience and humility.   When she was fifty-six years old, she felt her death approaching, and heard Christ say to her 'Rise up, my love, my fair one, and come away; for lo, the winter is past, the rain is over and gone' (Song of Songs 2:10-11). To this she replied 'The time of harvest has come. I shall truly see the good things of the Lord in the land of the living,' and gave up her soul joyfully. Her funeral was attended by throngs of monks, nuns and poor people, all of whom revered her as their mother and benefactress.

He was born Michael Tivolis in 1470. In his early youth he traveled to Italy, where many scholars had fled to preserve Hellenic culture despite the fall of Constantinople. After completing his studies in Florence, he went to the Holy Mountain in 1507 and entered Vatopedi Monastery, where he received the name of Maximos. Ten years later he was sent to Russia in answer to a request of Grand Prince Basil Ivanovich, who sought someone to translate works of the Holy Fathers on the Psalter, as well as other Church books, into Slavonic. Maximos completed this work with such success that he was made to stay in Russia to correct the existing translations (from Greek to Slavonic) of the Scriptures and liturgical books, and to preach. His work aroused the jealousy of some native monks, and Maximos was falsely accused of plotting against the Prince. In 1525 he was condemned as a heretic by a church court and banished to the Monastery of Volokolamsk, where he lived as a prisoner, not only suffering cold and extreme physical privation but being denied Holy Communion and the use of books.   One day an angel appeared to him and said 'Have patience: You will be delivered from eternal torment by sufferings here below.' In thanks for this divine comfort, St Maximus wrote a canon to the Holy Spirit on the walls of his cell in charcoal, since he was denied the use of paper and pen. (This canon is sung on Pentecost Monday in some Russian and Serbian Monasteries). Six years later he was tried again and condemned to indefinite imprisonment in chains at a monastery in Tver. Happily, the Bishop of Tver supported him, and he was able to continue his theological work and carry on a large correspondence despite his confinement. He endured these grim conditions for twenty years. Toward the end of his life, he was finally freed by the Tsar in response to pleas on his behalf by the Patriarchs of Constantinople and Alexandria and the intervention of pious Russian nobles. He was received with honor in Moscow, and allowed to carry on his theological work at the Lavra. The Tsar Ivan IV came to honor him highly, partly because the Saint had foretold the death of the Tsar's son. When the Tsar called a Church Council to fight the doctrines of some who had brought the Calvinist heresy into Russia, he asked St Maximos to attend. Too old and weak to travel, the Saint sent a brilliant refutation of the heresy to the Council; this was his last written work. He reposed in peace in 1556, aged eighty-six. Not long after his death, he was glorified by the Church in Greece as a Holy Confessor and 'Enlightener of Russia.' In 1988 (!) he was added to the calendar of Saints by the Moscow Patriarchate.

Welcome to Day 2778 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2778 – Wisdom Nuggets – Psalm 107:1-16 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2778 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day two thousand seven hundred seventy-eight of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The title for today's Wisdom-Trek is: The Great Gathering – From the Wasteland to the Broken Gates.   Today, we cross a major threshold in our expedition through the Psalms. We are stepping into Book Five of the Psalter, the final collection of these ancient songs. We begin this new leg of the journey with Psalm One Hundred Seven, covering the first two stanzas, verses one through sixteen, in the New Living Translation. To understand the power of this moment, we must remember where we left off. In our previous trek, we stood at the end of Psalm One Hundred Six, which was the conclusion of Book Four. That psalm ended with a desperate, heartbreaking prayer from the exile: "Save us, O Lord our God! Gather us back from among the nations." It was a cry from the diaspora, a plea from a people scattered to the four winds because of their rebellion. They were asking God to reverse the judgment of the exile. Psalm One Hundred Seven is the thunderous answer to that prayer. If Psalm One Hundred Six ended with a plea to be gathered, Psalm One Hundred Seven begins with the celebration of the gathered. The tone shifts from petition to proclamation. It is a panoramic view of God's Redemption. It describes specific scenarios of human desperation—being lost in the desert, locked in a dungeon, sick unto death, or tossed in a storm—and shows how Yahweh intervenes to rescue. It is a psalm that celebrates the Hesed—the Unfailing Love—of God, which pursues us into the wildest wastelands and the darkest prisons. So, let us join the procession of the redeemed and listen to their stories. The first segment is: The Prologue: The Song of the Redeemed. Psalm One Hundred Seven: verses one through three. Give thanks to the Lord, for he is good! His faithful love endures forever.  Has the Lord redeemed you? Then speak out! Tell others he has redeemed you from your enemies.  For he has gathered the exiles from many lands, from east and west, from north and south. The psalm opens with the classic liturgical call to worship, identifying the core motivation for all praise: God is Good, and His Faithful Love (Hesed) is eternal. But then, the psalmist turns to the congregation and issues a challenge: "Has the Lord redeemed you? Then speak out!" The Hebrew word for "Redeemed" is Geulim. It comes from the word Ga'al, which refers to the Kinsman-Redeemer. This was the nearest male relative who had the legal responsibility to buy back a family member who had been sold into...

Welcome to Day 2777 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2777 – Wisdom Nuggets – Psalm 106:34-48 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2777 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day two thousand seven hundred seventy-seven of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The title for today's Wisdom-Trek is: The Horror of Accommodation – When the Salt Loses Its Savor. Today, we reach the solemn conclusion of our journey through Psalm One Hundred Six. We are trekking through the final section, verses thirty-four through forty-eight, in the New Living Translation. This marks not only the end of this specific psalm but also the conclusion of Book Four of the Psalter. In our previous trek, we walked through the "Cycle of Amnesia" in the wilderness. We watched a generation that had been liberated by the mighty hand of God crumble into grumbling, envy, and idolatry. We saw them trade their glorious God for a grass-eating bull at Sinai. We saw them yoke themselves to the dead spirits at Baal-Peor. It was a tragic catalog of missed opportunities and hardened hearts. But as we turn to verse thirty-four, the scene shifts. The wilderness wanderings are over. Joshua has led the people across the Jordan. The walls of Jericho have fallen. The people are now living in the Promised Land—the "pleasant land" they once despised. You might think, "Finally! They made it! Now they will surely be faithful." Tragically, the change of geography did not create a change of heart. In this final section, we witness the slow, agonizing slide from Conquest to Compromise, and finally to Captivity. We will see what happens when the people of God stop fighting the culture and start becoming the culture. We will encounter the darkest verse in Israel's history—the sacrifice of children to demons—and we will see how the land itself vomited them out. But, true to the character of Yahweh, we will also see that even in the darkest pit of exile, the ladder of Covenant Love still reaches down. So, let us brace ourselves for the hard truth of history, and the healing balm of God's mercy. The first segment is: The Failure of Assimilation: Mingling with the Darkness. Psalm One Hundred Six: verses thirty-four through thirty-nine. Israel failed to destroy the nations in the land, as the Lord had commanded them.  Instead, they mingled among the pagans and adopted their evil customs.  They worshiped their idols, which became a snare to them.  They even sacrificed their sons and their daughters to the demons.  They shed innocent blood, the blood of their sons and daughters. By sacrificing them to the idols of Canaan, they polluted the land with murder.  They defiled themselves by their evil deeds, and their love of idols was...

Mortality, fragility, forgiveness, and peace. Journalist and author Stan Grant offers a genre-bending work of prayer, memory, and theology shaped by fatherhood, Aboriginal inheritance, masculinity, and mortality.“I see this as a gift from God, a creator that allows us to find each other again.”In this conversation with Evan Rosa, Grant reflects on his 2025 book, Murriyang: Song of Time—his philosophical and spiritual exploration of the human place in the world and faith as lived experience rather than abstraction. He looks closely at his father's life in order to come to terms with his own, the meaning of fatherhood and how to understand and forgive our fathers, masculinity and vulnerability, Aboriginal history and identity, masculinity and vulnerability, forgiveness and sacrifice, prayer and poetry, and the whole human experience of time and eternity.Episode Highlights“We inherit our father's cups.”“We must forgive our fathers. It is the only way that we can forgive ourselves.”“We cannot survive without each other.”“Man is not made for history. History is made for man.”“ … to confront the beauty of that mortality—my father's final gift to me is his death.”About Stan GrantStan Grant is an Australian journalist, author, and public intellectual of Wiradjuri, Kamilaroi, and Dharawal heritage. A former international correspondent and broadcaster, he has written widely on Indigenous identity, history, faith, and moral responsibility. Grant is the author of several acclaimed books, including Talking to My Country and Murriyang: Song of Time, which blends prayer, memoir, poetry, and theology. His work consistently resists abstraction in favor of embodied human experience, emphasizing forgiveness, attention, and the dignity of the human person. Grant has received national honors for journalism and cultural leadership and remains a leading voice in conversations about history, masculinity, faith, and what it means to live lives worthy of our shared humanity.Helpful Links and ResourcesMurriyang: Song of Time https://www.harpercollins.com.au/9781460763827/murriyang/Talking to My Country https://www.harpercollins.com.au/9781460752210/talking-to-my-country/Stan Grant official website https://www.stangrant.com.auShow NotesFathers and sons; inherited burden, sacrifice, and responsibility“We inherit our father's cups”Christ in Gethsemane as archetype of father-son sufferingMasculinity as physical burden, scars, toughness“We must forgive our fathers. It is the only way that we can forgive ourselves and live in a world of forgiveness with the other.”Yindyamarra: respect, gentleness, quietness, forgivenessImprovisation and rehearsal; jazz as spiritual and artistic model“I have never written a second draft.”Second thought as artifice, hiding, dishonestyForgiveness of self before speaking; imperfection and risk“If silence is violence, then we have redefined the very nature of violence itself.”Giftedness of life; what is given and receivedGift exchange versus transaction in modern society“We offer the gift of ourselves to each other.”Murriyang as Psalter, prayer, song, contemplation of time and GodReading slowly; opening anywhere; shelter from modern noise“We cannot survive without each other.”One-person performance; no script, immediacy, intimacyMusic, poetry, time, mortality woven togetherFather's body as history; sawmills, injuries, exhaustionChildhood memory of bath; “the water is stained black with blood”Mother's touch; tenderness amid survivalLate-life renaissance; language recovery, teaching, honorsMurriyang (heaven) and Babiin (father) liturgical, prayerful, dialogical alternation throughout the textSt. Augustine: “What was God doing before he made time? He was making hell for the over-curious.”Is God in time? Or out of time?Speaking of eternity or timelessness still imputes the concept of time.“ The imaginative space of time itself, it reaches to an horizon. But what is beyond the horizon? For modernity, of course, time is the big story. To be modern is to reinvent time. It's to be new. Modernity and technology is all about taming time.”“Man is not made for history. History is made for man.”Attention, affliction, abstraction, and the loss of human touch“My father's gift to me is his death.”Mortality as meaning; resisting transhumanismTime, modernity, instant life, collapsing spaceFragility, love, forgiveness, and beginning againEnding where we began#StanGrant#Murriyang#Fatherhood#Masculinity#Forgiveness#TimeAndFaith#HumanFlourishing#AustraliaProduction NotesThis podcast featured Stan GrantEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Noah SenthilA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

Welcome to Day 2768 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2768 – Wisdom Nuggets – Psalm 105:1-15 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2768 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day two thousand seven hundred sixty-eight of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The title for today's Wisdom-Trek is: The God of History – The Unbreakable Oath and the Protected Wanderers. Today, we turn a new page in our journey through the Psalter. We are stepping into the historical landscape of Psalm One Hundred Five, covering the opening movement, verses one through fifteen, in the New Living Translation. To understand where we are, we need to look back at the trail we have just hiked. In Psalm One Hundred Three, we looked inward. We heard David command his own soul to bless the Lord for His grace, forgiveness, and fatherly compassion. It was a psalm of personal redemption. In Psalm One Hundred Four, we looked upward and outward. We saw God as the Cosmic Architect, robed in light, playing with Leviathan, and feeding the lions. It was a psalm of creation and nature. Now, Psalm One Hundred Five asks us to look backward. It shifts our focus from Creation to History. It tells us that the God who built the universe is also the God who orchestrates the rise and fall of nations to keep His promises to a specific family. This psalm is a recounting of the Covenant. It reminds us that our faith is not based on abstract philosophy or feelings; it is based on things that actually happened in space and time. It is the story of how Yahweh, the Most High God, stepped into the timeline of humanity to carve out a people for Himself. So, let us open the archives of heaven and remember the story that defines us. The first segment is: The Liturgy of Storytelling: Making His Deeds Known. Psalm One Hundred Five: verses one through four. Give thanks to the Lord and proclaim his greatness. Let the whole world know what he has done.  Sing to him; yes, sing his praises. Tell everyone about his wonderful deeds.  Exult in his holy name; rejoice, you who worship the Lord.  Search for the Lord and for his strength; continually seek him. The psalm begins with a burst of imperative commands. The psalmist is rallying the troops, not for a battle, but for a proclamation. "Give thanks to the Lord and proclaim his greatness." The phrase "proclaim his greatness" is literally "call upon His name." In the Bible, calling on the name of the Lord is an act of public worship and dependence. It is identifying yourself by His name. But notice the target audience: "Let the whole world know what he has done." The Hebrew word for "world" here is ammim—the peoples or the nations. This...

Josh McManaway joins me again for the second of a two-part conversation on reading Scripture. This time, we focus on St. Augustine as reader and preacher of the Psalms. Josh teaches us Augustine's principles for reading the psalms, which Augustine discovers throughout the Psalter, and what motivated Augustine's engagement with the psalter from the beginning of his priesthood to his final day.Follow-up Resources:Learn more about the preaching program that Josh runs called “Savoring the Mystery”“The Depth of the Creed, with Josh McManaway,” podcast episode via Church Life Today“What are you doing here?!?! Pontius Pilate in the Creed, with Josh McManaway,” podcast episode via Church Life Today“Augustine's Homiletic Meteorology” by John Cavadini, article via Church Life JournalChurch Life Today is a partnership between the McGrath Institute for Church Life at the University of Notre Dame and OSV Podcasts from Our Sunday Visitor. Discover more ways to live, learn, and love your Catholic faith at osvpodcasts.com. Sharing stories, starting conversations.

https://www.youtube.com/watch?v=AhOUSFgvJnc&list=RDAhOUSFgvJnc&start_radio=1 Devotionables is a ministry of The Ninth & O Baptist Church in Louisville, KY. naobc.org

Welcome to Day 2755 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom Day 2755 – Wisdom Nuggets – Psalm 102:1-17 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2755 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day two thousand seven hundred fifty-five of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The title for today's Wisdom-Trek is: The Prayer of the Destitute – Finding Hope Among the Ruins  Today, we step onto a path that is dusty, broken, and stained with tears. We are entering the landscape of Psalm One Hundred Two, and we will be trekking through the first half, verses one through seventeen, in the New Living Translation. In our previous trek through Psalm One Hundred One, we stood tall with King David. We looked into the "King's Mirror" and heard his bold manifesto of integrity. He vowed to walk blamelessly, to purge his house of liars, and to actively destroy the wicked from the City of the Lord. It was a psalm of strength, confidence, and royal authority. But life is not always lived on the mountaintop of royal confidence. Sometimes, the king loses his crown. Sometimes, the city we vowed to keep clean lies in ruins. Psalm One Hundred Two is the dark valley that often follows the mountain peak. This psalm stands out in the Psalter because of its unique superscription: "A prayer of one overwhelmed with trouble, pouring out problems before the LORD." It does not identify an author—no David, no Asaph, no Sons of Korah. It is anonymous, perhaps so that any of us, when we are "overwhelmed with trouble," can sign our own name to it. It is the fifth of the seven "Penitential Psalms," traditionally used by the church during Lent. It reflects a time—likely the Babylonian Exile—when the promises of Psalm One Hundred One seemed to have failed, and the glorious city of Zion was nothing but a heap of stones. Yet, in the midst of this devastation, we will find a pivot point of hope that is as sturdy as the throne of God itself. So, let us sit amidst the ashes and learn how to pray when we are falling apart. The first segment is: The Urgent Cry from the Void. Psalm One Hundred Two: verses one through two. Lord, hear my prayer! Listen to my plea!   Don't turn away from me in my time of distress.   Bend down to listen, and answer me quickly when I call. Guthrie Chamberlain: The psalm opens with panic. There is no preamble, no theological adoration, just a desperate, breathless clutch for connection: "Lord, hear my prayer! Listen to my plea!" When we are overwhelmed, our prayers often lose their polish. We stop trying to sound "spiritual" and just try to be heard. The psalmist is terrified of one thing: the silence of God. "Don't turn away from me in my time of distress." Literally, "Do not hide Your face." In the Ancient Israelite worldview, to see the face of the King was to have His favor and protection. For God to "hide His face" was the ultimate disaster. It meant the withdrawal of covenant protection,...

What would it mean to read Scripture well? At minimum, it would mean reading it as a whole. That sounds like a tall task when you think about it, because there are a lot of pages and many of them feature seemingly uninteresting prose. We might prefer to pick-and-choose our favorite passages, while avoiding other passages or entire books all together. But when we do that, we hear and see far less than is actually there––not merely in terms of just encountering fewer words, but in terms of encountering less of the mystery of Christ on each and every page.My colleague Josh McManaway both teaches people how to read Scripture well and forms preachers to preach on Scripture well through his Savoring the Mystery program. He joins me today to talk about how to approach the Old Testament, how to read the New Testament more fully, and how to begin to regard the Psalter in all its wondrous variety. Follow-up Resources:Learn more about the preaching program that Josh runs called “Savoring the Mystery”“The Depth of the Creed, with Josh McManaway,” podcast episode via Church Life Today“What are you doing here?!?! Pontius Pilate in the Creed, with Josh McManaway,” podcast episode via Church Life TodayChurch Life Today is a partnership between the McGrath Institute for Church Life at the University of Notre Dame and OSV Podcasts from Our Sunday Visitor. Discover more ways to live, learn, and love your Catholic faith at osvpodcasts.com. Sharing stories, starting conversations.

“Praise the Lord!” This three-word exhortation begins and ends the last five psalms in the Psalter. Why is praise important, and how can we join the psalmist in praise, seeing the world as he also sees it? This sixth and concluding session of our study of the Psalms addresses these questions.

The last 5 songs in the Psalter beginning with our text today, all open and close with the refrain & adjuration: “Praise the Lord!”.  If the entire book were one great song, these last five chapters could be the chorus.  All the notes of remembrance, lament, repentance, consolation, victory, wisdom, providence, redemption, judgement, prophecy, revelation, and more reach a crescendo in this final set of hymns in history's preeminent song book. As the author(s) reprise themes recurring throughout the Psalms, they find their resolution in the proclamation of Yahweh's absolute sovereignty.  The shape of the book proclaims to all humanity in audience the majesty and authority the one true God even as it assures the sincere singer of his unbreakable covenant bonds with that same Lord of all.  The book of Psalms is a universal call to worship and the response to this call will resound for all of history and eternity on the lips and in the hearts of the redeemed…
    NOTE context & application: Psalm 146 doubles as a profound advent song— to prepare hearts in anticipation of Messiah's arrival, and with Him, the fulfillment of prophecy and the hope of His people.

Welcome to Day 2752 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom Day 2752 – Wisdom Nuggets – Psalm 100:1-5 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2752 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day two thousand seven hundred fifty-two of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The Title for Today's Wisdom-Trek is: The Rhythm of Gratitude – Entering the Gates with Praise. Today, we arrive at a beloved landmark on our journey through the Psalter. We are exploring Psalm One Hundred, covering the entire hymn, verses one through five, in the New Living Translation. This short, vibrant psalm serves as the grand finale to the collection of Royal Psalms we have been trekking through (Psalms Ninety-three through Ninety-nine). In our previous trek through Psalm Ninety-nine, we were on our knees. We saw the Holy King enthroned between the Cherubim, and the command was to "tremble" and to "bow low." It was a psalm of heavy, transcendent holiness. Psalm One Hundred resolves that trembling into uncontainable joy. It tells us that the Holy King is also the Good Shepherd. It is the invitation to stand up, dust off our knees, and march through the temple gates with a song of thanksgiving. It is the only psalm in the Bible with the specific superscription "A Psalm of Thanksgiving" (Mizmor l'todah). It was likely sung as the procession entered the temple courts to offer the thanksgiving sacrifice. It teaches us that while God is the High King of the Divine Council, He is also our God, and His courts are open to us. So, let us join the procession and enter His gates with thanksgiving. The First Segment is: The Universal Call to Worship. Psalm One Hundred: verses one through two. Shout with joy to the Lord, all the earth! Worship the Lord with gladness. Come before him, singing with joy. The psalm opens with a burst of energy, issuing three imperative commands to the entire world: "Shout with joy to the Lord, all the earth!" The command to "shout" (rûa‘) connects us back to the earlier Royal Psalms. This is the shout of homage to a King; it is the fanfare of coronation. But notice the audience: "all the earth." This is a missionary call. Just as we saw in Psalm Ninety-six, the invitation to worship Yahweh is not restricted to the ethnic borders of Israel. It is a summons to the nations—who were formerly under the dominion of the rebel gods of the Divine Council—to switch their allegiance. We are calling the whole earth to defect from the darkness and shout allegiance to the True King. The second command defines the attitude of our service: "Worship the Lord with gladness." The word "Worship" (‘ābad) literally means to serve. It implies slavery or bond-service. In the ancient world, serving a god or a king was often a terrified, burdensome duty. You served to avoid being crushed. But Yahweh demands a different kind of service. We are to serve Him...

Psalm 88 is one of the darkest texts in the Bible. It is a lament prayer that seems incapable of finding any optimism. Find out what this psalm says and means and why it was included in the Psalter. ----------------------------Please follow us on these platforms:Youtube: https://www.youtube.com/@JointhesearchPodcast: https://thesearch.buzzsprout.com/TikTok: https://www.tiktok.com/@jointhesearchInstagram: https://www.instagram.com/jointhesearchtodayFacebook: https://www.facebook.com/jointhesearchtoday

We introduce the book of psalms, discussing Hebrew Poetry in general, the organization of the Psalter, and how to get the most out of the Psalms.

This psalm of David makes it clear that there is no one like the LORD. He alone is worthy of our worship and thanksgiving. We tell others of his worth and invite them to worship. And we place our trust in him. No one is like Yahweh. Devotionables #874 - NOBODY Like Yahweh Psalm 138 The Psalms Devotionables is a ministry of The Ninth & O Baptist Church in Louisville, KY.  naobc.org

The Psalms are more than poetry—they are prophecies sung into history. This Advent, Pastor Roberto invites us to listen for the voice of Jesus in the Psalter and live in expectation for His return.

Welcome to Day 2738 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom Day 2738 – Wisdom Nuggets – Psalm 93:1-5 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2738 Welcome to Wisdom-Trek with Gramps!   I am Guthrie Chamberlain, and we are on Day two thousand seven hundred thirty-eight of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The title of today's Wisdom-Trek is: The Lord Reigns Over the Chaos Waters Today, we embark on a journey into the royal courts of the cosmos as we explore Psalm Ninety-three, covering the entire psalm, verses one through five, in the New Living Translation. This short, powerful hymn marks the beginning of a specific collection within the Psalter known as the "Royal Psalms" or "Enthronement Psalms," which generally includes Psalms Ninety-three through Ninety-nine. In our last trek through Psalm Ninety-two, we celebrated the Sabbath, reflecting on the joy of God's works and the ultimate destruction of the wicked.   We concluded with the image of the righteous flourishing in the courts of our God, declaring that, "The Lord is just! He is my rock!" Psalm Ninety-three takes that declaration of God's character and elevates it to a declaration of His universal position.   It moves from the righteous individual flourishing in the temple to Yahweh reigning over the entire created order. It addresses a fundamental anxiety of the ancient world—and indeed, our world today: Is anyone actually in charge?   When we look at the chaos of history, the violence of nature, and the rebellion of spiritual forces, we need to know if the throne is occupied.   This psalm answers with a thunderous "Yes." So, let us step into the throne room of the universe and behold the King who is mightier than the roaring waters. The First Segment is: The Coronation of the Eternal King Psalm Ninety-three: verses one through two The Lord is king! He is robed in majesty. Indeed, the Lord is robed in majesty and armed with strength. The world stands firm and cannot be shaken. Your throne, O Lord, has stood from time immemorial. You yourself are from the everlasting past. The psalm opens with a proclamation that would have served as a battle cry, a theological manifesto, and a shout of worship: "The Lord is king! He is robed in majesty." The phrase "The Lord is king" (Yahweh malak) is the central thesis of Israelite theology.   In the ancient Near East, kingship wasn't just about political administration; it was about maintaining cosmic order.   A king's primary job was to hold back chaos.   By declaring Yahweh as King, the psalmist is asserting that the God of Israel is the one holding the universe together. The imagery of clothing is vital here: "Indeed, the Lord is robed in majesty and armed with strength." God does not put on majesty like a costume; majesty is His intrinsic nature, yet it is displayed visibly to His creation.   He is "armed with strength"

He was born in Tver in 1272 to Prince Yaroslav Yaroslavovich, who was the brother of St Alexander Nevsky (November 23). Michael was brought up in the faith by his mother, who later became a nun. Such was his fervor that from childhood he was certain that he must end his life either as a monk or a martyr. He succeeded his brother as Prince of Tver in 1285, and later became Grand Prince of Vladimir, the Russian capital during the Mongol conquest.   When Prince Michael lost the throne of Vladimir through the plotting of his kinsman Prince George, his advisers urged him to go to war against George; but he preferred to lose power rather than to subject his people to bloodshed. When George attacked Tver itself, Michael took up arms to defend it, and was victorious. One of his prisoners was Princess Agatha, George's wife and the sister of the Tatar Khan. When she died in captivity, the full wrath of both George and the Tatars was aroused against Michael. The Prince knew that the only way to avert catastrophe for his people was to go to the Golden Horde to be judged at the Khan's court. Michael's kinsmen and advisors knew that such a course would surely lead to his death, but none were able to dissuade him from going to save his people.   Michael was kept prisoner with a wooden yoke around his neck, and subjected to many humiliations by the Tatars. But as he awaited his sentence he remained calm, spending his days in chanting the Church services and the Psalms. On the night of 21-22 November he had a revelation of his impending death. He attended the Liturgy, took Communion, and embraced his family. Then, opening the Psalter, he read the words Cast thy burden on the Lord, and He will sustain thee: He will never permit the righteous to be moved (Ps 54). He then calmly greeted his kinsman George and his minions, who pounced on the Prince and ran him through with swords. Prince Michael's relics were returned to Moscow, then translated to Tver in 1320. When the city was besieged in 1549, St Michael appeared to the inhabitants in the form of a mounted knight, armed for battle.

He was born in Tver in 1272 to Prince Yaroslav Yaroslavovich, who was the brother of St Alexander Nevsky (November 23). Michael was brought up in the faith by his mother, who later became a nun. Such was his fervor that from childhood he was certain that he must end his life either as a monk or a martyr. He succeeded his brother as Prince of Tver in 1285, and later became Grand Prince of Vladimir, the Russian capital during the Mongol conquest.   When Prince Michael lost the throne of Vladimir through the plotting of his kinsman Prince George, his advisers urged him to go to war against George; but he preferred to lose power rather than to subject his people to bloodshed. When George attacked Tver itself, Michael took up arms to defend it, and was victorious. One of his prisoners was Princess Agatha, George's wife and the sister of the Tatar Khan. When she died in captivity, the full wrath of both George and the Tatars was aroused against Michael. The Prince knew that the only way to avert catastrophe for his people was to go to the Golden Horde to be judged at the Khan's court. Michael's kinsmen and advisors knew that such a course would surely lead to his death, but none were able to dissuade him from going to save his people.   Michael was kept prisoner with a wooden yoke around his neck, and subjected to many humiliations by the Tatars. But as he awaited his sentence he remained calm, spending his days in chanting the Church services and the Psalms. On the night of 21-22 November he had a revelation of his impending death. He attended the Liturgy, took Communion, and embraced his family. Then, opening the Psalter, he read the words Cast thy burden on the Lord, and He will sustain thee: He will never permit the righteous to be moved (Ps 54). He then calmly greeted his kinsman George and his minions, who pounced on the Prince and ran him through with swords. Prince Michael's relics were returned to Moscow, then translated to Tver in 1320. When the city was besieged in 1549, St Michael appeared to the inhabitants in the form of a mounted knight, armed for battle.

Why is it important for us to prepare for the coming of Christ at Christmas? How can we experience the “fullness of time” of this season as we prepare for the incarnate Lord to come into the world?In this episode, Ann speaks with Fr. Paul about the Psalms as we get ready to pray the Psalter together this Advent as a community. They'll discuss:The origin of the Psalms and their spiritual importance.How the Psalms can be both personal and communal prayers.Why praying the Psalter can be so good for us on the path of infertility and loss.Psalter Links:Fr. Paul's pick: The Psalter (Pocket Edition)Alissa's pick: A Psalter for PrayerAnn's pick: Songs of Praise: A Psalter Devotional for Orthodox Women

Welcome to Day 2730 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom Day 2760 – Wisdom Nuggets – Psalm 90:10-17 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2730 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2730 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The title of today's Wisdom-Trek is: The Wisdom to Number Our Days – A Prayer for Satisfaction and Significance Today, we reach the conclusion of the oldest psalm in the Psalter, Psalm Ninety, also known as the timeless Prayer of Moses, covering its remaining verses, ten through seventeen, in the New Living Translation. In our last conversation, we explored the sobering first half of this psalm. Moses established the immense chasm between the eternal God—our “home” and refuge who predates the mountains—and the transient life of man, who vanishes like a “dream” or “grass” that is withered by evening. We acknowledged that our fleeting years are often spent under the cloud of God's righteous anger against sin, as He sets our “secret sins in the light of [His] presence” (Psalm Ninety, verse eight). Now, Moses moves from somber theological reflection to a fervent, practical prayer. Recognizing the brevity and the sorrow of a life lived under divine displeasure, he prays for wisdom, mercy, and ultimate significance. This concluding segment is the mature response to our mortality: since our days are numbered, how can we ensure they are counted for something eternal? So, let us open our hearts to this ancient and vital prayer, learning how to redeem the time God has given us. The first segment is: The Frailty of Life and the Plea for Wisdom Psalm Ninety: verses ten through twelve Seventy years are given to us! Some even live to eighty. But even the best years are filled with pain and trouble; soon they disappear, and we fly away. Who can comprehend the power of your anger? Your wrath is as awesome as the fear you deserve. Teach us to realize the brevity of life, so that we may grow in wisdom. Moses begins by stating the typical limit of human lifespan, a stark number based on his long experience with the dying generation in the wilderness: "Seventy years are given to us! Some even live to eighty." This lifespan, while a gift, is often limited, but Moses acknowledges that longer life isn't always better: "But even the best years are filled with pain and trouble; soon they disappear, and we fly away." This speaks to a universal truth: even the healthiest and most prosperous years have their share of hardship—a reality that the ancient Israelites knew...

Welcome to Day 2728 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom Day 2728 – Wisdom Nuggets – Psalm 90:1-9 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2728 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2728 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The Title for Today's Wisdom-Trek is: The Eternal Refuge and the Fleeting Shadow of Man - A Trek Through Psalm Ninety: Verses One through Nine Today, we embark on a profound, philosophical, and deeply spiritual journey as we open Psalm Ninety, covering its opening verses, one through nine, in the New Living Translation. This Psalm carries a rare and significant superscription: "A prayer of Moses, the man of God." Written by the great lawgiver himself, this psalm is widely regarded as the oldest in the Psalter, born from the crucible of the forty years of wandering in the wilderness. It is a sober meditation on the frailty of human life and the eternity of God, composed during a time when an entire generation was dying off due to their rebellion against the divine decree. We transition here from the anguished question of the Davidic Covenant's failure in Psalm Eighty-nine—where the psalmist wrestled with God's apparent abandonment—to a foundational truth: man's mortality is not a failure of God's promise, but an unchangeable reality of human existence after the fall. Moses reminds us that before we can grasp God's promises, we must first confront our own fleeting nature. This psalm is essential wisdom for our trek; it sets the proper scale and context for our brief time on earth. So, let us open our hearts to this ancient prayer, recognizing the immense gap between the eternal God and the transient life of man. The first section is: The Eternal God, Our Dwelling Place Psalm Ninety: verses one through two Lord, through all the generations you have been our home. Before the mountains were born, before you gave birth to the earth and the world, from everlasting to everlasting, you are God. Moses begins his prayer not by complaining about the hardship of the wilderness, but by affirming God's eternal nature and His relationship to humanity: "Lord, through all the generations you have been our home." The word "home" (ma‘ôn) means dwelling place, refuge, or habitation. Moses is looking back over the entire history of the covenant people—from Abraham to the present wilderness generation—and declaring that God, not a physical tent or a specific land, has been their constant, reliable dwelling place. This concept provides profound security: in a transient world, subject to change and decay, God is the one permanent, unshakeable refuge for His people. Moses then paints a cosmic picture of God's...

The crescendo of the Psalter begins with Psalm 145 and continues to build with each of the remaining songs! This is the last titled song of David in the book and is a profound and powerful contribution to the grand finale of histories's greatest album. This is The 7th of the acrostic psalms (each parallel line beginning with a consecutive letter of the Hebrew alphabet).  This form of poetry conveys a glorious and comprehensive beauty, symmetry, & order.   Verse 4 reveals a purpose for writing this song that is key to understanding, in part, the intent of Biblical poetry.  This verse could well serve as a vision statement for the entire Psalter. Let the writers compose, the musicians play, and the people sing, that one generation might commend God's works to another and declare His mighty acts! These are songs of praise immortalizing a generational testimony of the greatness of Yahweh —-Furthermore, this song provides a template for proclaiming the deeds of the Lord.

This section of the Psalms, centered on the second book of the Psalter, explores the tension between divine covenant faithfulness and human failure, particularly within the established kingdom of David. It highlights a shift from the personal, covenantal name Yahweh to the broader, majestic name Elohim, underscoring a theological warning against presuming on God's grace while neglecting true reverence and obedience. The psalms move from lament and confession—exposing pride, hypocrisy, and the danger of formal religion—to deep repentance, as seen in Psalm 51, and then progressively toward trust, restoration, and joyful worship. Through this progression, the text reveals how sin corrupts even the covenant community, leading to distress, injustice, and spiritual complacency, yet God remains a refuge, a source of renewal, and the ultimate hope for those who wait upon Him in faith and humility.

This is the ninth lesson in Dr. William Wood's Reformed Academy course, Redemptive History and the Regulative Principle of Worship. This lesson covers the following topics: 0:00 Heavenly Worship through Song 8:05 Songs in Redemptive History from Adam to Moses 22:04 David, The Psalter, and Temple Worship 46:23 Singing in the New Testament Era 1:00:37 The Regulative Principle and Exclusive Psalmody Register for this free on-demand course on our website to track your progress and assess your understanding through quizzes for each lesson. You will also receive free access to twenty-seven additional video courses in covenant theology, apologetics, biblical studies, church history, and more: https://reformedforum.org/courses/red... Your donations help us to provide free Reformed resources for students like you worldwide: https://reformedforum.org/donate/ #biblicaltheology #worship #reformedtheology

Psalm 98 WorksheetThis is the first Psalm since Psalm 92 with an ancient heading or inscription – before the Psalm begins it reads, “A Psalm.”Number of Ancient Headings in each Book of the Psalms:Book of the Psalms: Number of Headings:Book 1 (1-41) 37 (90%)Book 2 (42-72) 29 (94%Book 3 (73-89) 17 (100%)Book 4 (90-106) 7 (41%)Book 5 (107-150) 25 (57%)Psalm 98 is one of the ___________________________ Psalms in the Psalter. As I read Psalm 98, look for the multiple occurrences of the words “Sing,” “Shout,” and “Let.” Psalm 98 has several similarities to Psalm 96! The opening lines are identical. Verse 7 is close to 96:11, and verse 9 is like 96:13. The _______________________ of our God! V. 1-3Israel has and will see many great victories that God won them. Many times the Psalms point back to the huge early victory celebrated in the book of _______________________ when Israel came out of Egypt. Also: Exodus 17:8-16 Numbers 21:21-34; 32:33 (repeated in Deuteronomy)Now before they (Joshua's spies) lay down, she (Rahab) came up to them on the roof, and said to the men: “I know that the LORD has given you the land, that the terror of you has fallen on us, and that all the inhabitants of the land are fainthearted because of you. For we have heard how the LORD dried up the water of the Red Sea for you when you came out of Egypt, and what you did to the two kings of the Amorites who were on the other side of the Jordan, Sihon and Og, whom you utterly destroyed. And as soon as we heard these things, our hearts melted; neither did there remain any more courage in anyone because of you, for the LORD your God, He is God in Heaven above and on earth beneath. -Joshua 2:8-11 (see also Neh. 9:22; Ps. 135:11; 136:19As a matter of historical fact, Israel celebrated God's deliverance in song – but in the next 2 verses they are also celebrating that God's plan is to save anybody that turns to Him! Israel was blessed to be a blessing to the ______________________. The word for salvation is the Hebrew word Yeshua (H3444). It occurs 78 times in the Old Testament: 45 times in the Psalms, 19 times in Isaiah. This word for salvation occurs across the Psalms – 13 times in Book 1; 12 times in Book 2; 5 times in Book 3; 5 times in Book 4; 10 times in Book 5. Behold, God is my salvation, I will trust and not be afraid; For YAH, the LORD, is my strength and song: He also has become my salvation. -Isa. 12:2S________________________ and sing because of our glorious God! V. 4-6What is referred to more in the Psalms – singing, or shouting?Let the whole of creation join in praising our _______________________ Lord V. 7-9Seas and rivers and water bodies are often figuratively used to represent the nations. The nations are called to join Israel and creation in singing and shouting praises to Yah! Romans 8:18-25 Repent, therefore and be converted, that your sins may be blotted out, so that times of refreshing may come from the presence of the Lord, and that He may send Jesus Christ, who was preached to you before, whom Heaven must receive until the times of restoration of all things… -Acts 3:19-21aThe word for equity in verse 9 is the word Mesar (H4339), which occurs 19 times in the Old Testament. It can be translated evenness, level, rightness, uprightness, equity. He shall judge the world in righteousness, and He shall administer judgment for the peoples in uprightness (H4339). -Ps. 9:8All those who trust and worship the Lord will be with Him through God's righteousness attributed to them solely by ____________________ (Gen. 15:6); all those who reject Christ will remain in their sin, eternally judged (John 3:36). In the end there will only be 2 kinds of people – those who say to God, “Thy will be done,” and those to whom God says, “Okay, have it your way then.” -C.S. Lewis

Welcome to Day 2718 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom Day 2718 – Wisdom Nuggets – Psalm 88:8-18 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2718 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2718 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The Title of Today's Wisdom-Trek is: The Loneliest Road – Despair's Final, Unanswered Cry - Concluding Our Trek Through Psalm 88 8-18 Today, we continue our difficult, yet necessary, trek through the Darkest Psalm, Psalm 88, encompassing its final, unrelenting verses, 8 through 18, from the New Living Translation. In our last conversation, we plunged into the depths of Heman the Ezrahite's anguish. We heard his cries "day and night," his fear of imminent death, and his terrifying conviction that his suffering was caused by God's own hand. He felt consumed by "wave after wave" of God's heavy fury and was "abandoned to the depths where the darkness is complete" (Psalm 88 1-7). He had been physically and socially ostracized, counted among the dead while still living. Now, Heman continues his agonizing lament, focusing on his extreme isolation, his unanswered questions, and the ultimate, grim realization that his prayer, unlike nearly every other in the Psalter, ends in unrelieved darkness. This psalm is a profound space for acknowledging that deep despair is real, and that faith often persists even when hope is absent. So, let's listen to this desperate, final cry, recognizing the absolute honesty of a soul on the brink. Section one is about: The Torment of Social and Divine Isolation (Psalm 88 8-12) You have taken away my companions, making me repulsive to them. I am shut in and cannot escape; my eyes are blinded by my tears. I cry out to you, O Lord, every day. I lift my hands to you for help. Are your wonderful deeds appreciated in the grave? Do the dead rise up and praise you? Can anyone proclaim your unfailing love in the grave? Can anyone tell about your faithfulness in the place of destruction? Can your wonders be seen in the dark? Can your righteousness be known in the land of forgetfulness? Heman begins by detailing the social consequence of his affliction, a pain he attributes directly to God: "You have taken away my companions, making me repulsive to them." . His isolation is absolute. God has severed his social ties, causing his friends and loved ones to view him as "repulsive" (tō‘ēḇâ—abominable, a strong term often used for ritual impurity). In the ancient Israelite world, social isolation often meant a lack of care, protection, and provision, leaving him utterly defenseless. This isolation leads to profound emotional and physical paralysis: "I am shut in

Welcome to Day 2717 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom Day 2717 – Wisdom Nuggets – Psalm 88:1-7 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2717 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2717 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. Today's Wisdom-Trek title is: The Darkest Night – A Descent into Unrelenting Anguish - A Trek Through Psalm 88:1-7 Today, we take a dramatic, almost jarring turn from the prophetic joy of our last trek. We leave the magnificent vision of Zion, the Mother of All Nations, in Psalm 87, where "All my fresh springs are in Zion," and descend into the deepest, most unrelenting anguish found anywhere in the Psalter. We're beginning our trek through Psalm 88 in the New Living Translation, focusing on its opening verses, 1-7. Psalm 88 is known as the Darkest Psalm; a lament so profound that it offers no resolution, no light, no final affirmation of hope. It is the only psalm that ends entirely in darkness, yet it remains one of the most honest and necessary expressions of faith. It's attributed to Heman the Ezrahite, a name associated with wisdom and music in the time of Solomon. The superscription describes it as a Mahlath Leannoth, which indicates a somber, deeply serious tone, perhaps even associated with affliction. This psalm gives voice to the absolute bottom of human despair, where suffering is so complete that the afflicted can only see God's hand in their misery. It's a crucial reminder that faith is not defined by perpetual happiness, but by honest persistence—crying out to God even when we believe He is the one inflicting the pain. So, let's approach this psalm with reverence and humility, recognizing that it provides a sacred space for the deepest human suffering. This first section is: A Desperate Cry for Morning and Night (Psalm 88:1-3) O Lord, God of my salvation, I cry out to you day and night. Let my prayer come right into your presence. Listen closely to my cry. For my life is full of troubles, and death is waiting for me. The psalmist begins with an immediate and relentless cry, yet he grounds his plea in a recognition of God's character: "O Lord, God of my salvation, I cry out to you day and night." Even in his anguish, he calls God the "God of my salvation," a title that acknowledges God's past role as a deliverer, even if He is not acting as one now. This is a crucial flicker of faith—he addresses God based on who God is, not merely on how God feels to him right now. But his distress is relentless, forcing him to cry out "day and night," indicating unceasing torment and insomnia. There is no rest from his misery. His appeal for divine attention is urgent: "Let my prayer come right into your presence. Listen closely to my cry." This echoes pleas we've heard before, such as in Psalm 86, where David asked God to "Bend down, O Lord, and hear my prayer," but here, the tone is more...

Click this link to find "The Psalter" wherever you listen to podcasts: https://the-psalter.captivate.fm/listenClick here to support The Daily Office Podcast with a one-time gift or a recurring donation.The recording of these psalms is copyright the author. The text of the psalms is from the New Coverdale Psalter, copyright the Anglican Church in North America. Used with permission. All rights reserved.

Welcome to Day 2712 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom Day 2712 – Wisdom Nuggets – Psalm 86:1-10 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2712 Wisdom-Trek: The Helpless Plea and the Unrivaled God - A Trek Through Psalm 86:1-10 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2712 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. Today, we begin a new, deeply personal, and highly encouraging trek through Psalm 86, covering its opening verses, 1 through 10, in the New Living Translation. This psalm is a Prayer of David, a compilation of fervent pleas and confident affirmations, drawing wisdom and themes from many other laments and hymns throughout the Psalter. It moves from a desperate cry for immediate help, anchored in the psalmist's humility and helplessness, to a magnificent declaration of God's unrivaled greatness and universal sovereignty. In the preceding psalm, Psalm 85, we found the people waiting and listening for God's peace and the divine harmony where love and truth would meet. Psalm 86 is the personal response to that longing: a realization that the first step toward receiving God's peace is to humbly and completely cast oneself upon His mercy. It reminds us that our smallness is precisely what qualifies us for God's greatness! So, let's open our hearts to David's personal plea, learning how our deepest distress can become the foundation for our most powerful declarations of faith. The Urgent Plea of the Helpless Servant Psalm 86:1-5 Bend down, O Lord, and hear my prayer; answer me, for I need your help. Protect me, for I am devoted to you. Save me, for I serve you and trust you. You are my God. Be merciful to me, O Lord, for I cry out to you all day long. Give me happiness, O Lord, for I give myself to you. O Lord, you are so good, so ready to forgive. You are filled with unfailing love for all who ask for your help. The psalm begins with an immediate, physical, and urgent plea for God's attention: "Bend down, O Lord, and hear my prayer; answer me, for I need your help." The image of God having to "bend down" speaks volumes! It paints a picture of the psalmist being utterly low, perhaps bowed down by trouble, while God is high and majestic. It's an urgent request for the transcendent God to condescend, to lean in, and to acknowledge the smallness of the one who prays. David anchors his plea in his current state, identifying himself through multiple titles of vulnerability and faith: "Protect me, for I am devoted to you. Save me, for I serve you and trust you. You are my God." He uses three compelling reasons for God to intervene: Devotion: "I am devoted to you," or "I am holy" (hasid)—meaning he is a loyal, faithful follower of God. Service: "I serve...

Besides the Psalter, this book is the longest of the Wisdom Book corpus in the Old Testament. It is a treasure trove of teachings on the divine origin of Wisdom, her attributes, and her love for all those seek her. Similar to the Book of Proverbs, Sirach guides God's people along the paths of holy and virtuous living in all aspects of life. Enjoy this sample from Lesson 1, "Introducing the Book of Sirach" from Dr. Nick's seven-part course, "Sirach: Fear the Lord." Anyone can join our community of students and stream the entire audio lesson and full course (and other courses too!) whenever they wish.

A @Christadelphians Video: SummaryThe video discusses the narrative of King Hezekiah's crisis as depicted in Isaiah 38, focusing on his despair over impending death and subsequent recovery. Hezekiah's heartfelt prayer and the resulting divine intervention lead him to compose a psalm, expressing gratitude and a commitment to serve God and his people. The unique writing highlights the themes of sickness, recovery, and the importance of faithfulness in response to God's mercy.Highlights

Psalm 1 - Speaker: Josh Lankford - You thought we were done with the Psalms, didn't you? Nope! Here we are again, finding ourselves under the counsel of the Psalms as we walk with God as a church. Someone once said that Psalm 1 is "the main entrance to the mansion of the Psalter," and that's a pretty good description. It's a Psalm about living God's way and becoming the type of people God wants us to be–people who love God's instruction and leave their sinful ways behind. We emphasize God's Word so much at Gospel Grace, and this passage is one of many that have shaped our love for God's truth. Come this Sunday (and bring a friend again) to hear about the beauty of following God's way and the reward of loving his Word!

Welcome to Day 2707 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom Day 2707 – Wisdom Nuggets – Psalm 84:1-12– Daily Wisdom Wisdom-Trek Podcast Script - Day 2707 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2707 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. Today's Wisdom Nugget is titled: A Thirst for Your Presence – The Pilgrim's Joyful Journey - A Trek Through Psalm 84:1-12 Guthrie Chamberlain: Welcome to Wisdom-Trek, your compass for navigating the profound landscapes of faith and life. I'm your guide, Guthrie Chamberlain, and today, we begin a new and deeply moving journey, a beautiful pilgrimage through Psalm 84 in the New Living Translation, encompassing its entirety, verses 1 through 12. Psalm 84 is one of the most beloved psalms in the Psalter. It is attributed to the Korahites, a family of Levites who were gatekeepers and musicians in the Temple. It is a psalm of pilgrimage, a song of ascent, meant to be sung by those making their way up to Jerusalem for one of the three major annual festivals—Passover, Pentecost, or the Feast of Tabernacles. This psalm is a beautiful and welcome contrast to the communal laments we've recently explored. After the national despair of Psalm 79 and the urgent pleas for restoration in Psalm 80, Psalm 84 bursts forth with a joyous and profound yearning for God's presence. It shifts our focus from the desolation of a city to the spiritual longing of a soul, reminding us that even in times of national turmoil, the faithful heart finds its ultimate desire in God Himself and in the joy of drawing near to Him. This psalm is a timeless ode to the incomparable value of God's dwelling place and the blessings that flow from His presence. So, let's join the psalmist on this pilgrimage, feeling the heart of a traveler yearning for home, a home found only in the presence of God. The Soul's Deep Thirst for God (Reads Psalm 84:1-4 NLT) How lovely is your Tabernacle, O Lord of Heaven's Armies. My soul longs, yes, faints with longing for your courts. My heart and body cry out for the living God. Even the sparrow finds a home, and the swallow builds a nest and raises her young at a place near your altar, O Lord of Heaven's Armies, my King and my God! What joy for those who can live in your house, always singing your praises. Interlude Guthrie Chamberlain: The psalm begins with an exclamation of pure admiration for God's dwelling place: "How lovely is your Tabernacle, O Lord of Heaven's Armies." "Tabernacle" here refers to God's sanctuary, the Temple in Jerusalem. "Lovely" (yādîd) implies something dear, beloved, and full of affection. The psalmist is expressing a deep, heartfelt love for this physical space, not for the building itself, but for what it represents—the tangible presence of God. The title "Lord of Heaven's Armies" (Yahweh Sabaoth), used three times in this psalm, is significant. It reminds us that this beloved...

"He was an Egyptian by birth and a great Egyptian ascetic. As a boy, he visited various spiritual teachers and gathered proven experience as a bee gathers honey from flowers. Pimen once begged the elder Paul to take him to St Païsius. Seeing him, Païsius said: 'This child will save many; the hand of God is on him.' In time, Pimen became a monk and drew two of his brothers to monasticism. Their mother once came to see her sons, but Pimen would not allow her in, asking through the door: 'Which do you want more: to see us here and now, or in the other world in eternity?' Their mother went away joy-fully, saying: 'If I will see you for certain there, I don't need to see you here.' In the monastery of these three brothers, governed by the eldest, Abba Anoub, the rule was as follows: at night, four hours were passed in manual work, four hours in sleep and four in reading the Psalter. The day was passed, from morning to noon, in alternate work and prayer, from mid-day to Vespers in reading and after Vespers they prepared their meal, the only one in the twenty--four hours, and this usually of some sort of cabbage. Pimen himself said about their life: 'We ate what was to hand. No-one ever said: "Give me something else", or "I won't eat that". In that way, we spent our whole life in silence and peace.' He lived in the fifth century, and entered peacefully into rest in great old age." (Prologue)   His name means "shepherd". Many of his words can be found in the Sayings of the Desert Fathers.

"He was an Egyptian by birth and a great Egyptian ascetic. As a boy, he visited various spiritual teachers and gathered proven experience as a bee gathers honey from flowers. Pimen once begged the elder Paul to take him to St Païsius. Seeing him, Païsius said: 'This child will save many; the hand of God is on him.' In time, Pimen became a monk and drew two of his brothers to monasticism. Their mother once came to see her sons, but Pimen would not allow her in, asking through the door: 'Which do you want more: to see us here and now, or in the other world in eternity?' Their mother went away joy-fully, saying: 'If I will see you for certain there, I don't need to see you here.' In the monastery of these three brothers, governed by the eldest, Abba Anoub, the rule was as follows: at night, four hours were passed in manual work, four hours in sleep and four in reading the Psalter. The day was passed, from morning to noon, in alternate work and prayer, from mid-day to Vespers in reading and after Vespers they prepared their meal, the only one in the twenty--four hours, and this usually of some sort of cabbage. Pimen himself said about their life: 'We ate what was to hand. No-one ever said: "Give me something else", or "I won't eat that". In that way, we spent our whole life in silence and peace.' He lived in the fifth century, and entered peacefully into rest in great old age." (Prologue)   His name means "shepherd". Many of his words can be found in the Sayings of the Desert Fathers.

As the Psalter draws to a close with a grand Hallelujah Chorus, Psalm 148 calls upon all creation to join together to praise the LORD. The praise starts with the heavens and the heavenly creatures. These are not to be worshiped, but rather, they join together in worship to the Creator who continues to sustain them by His Word. The praise of the LORD continues on the earth among all earthly creatures, as they live according to the way He has made them to live. As the high and exalted one true God, the LORD acts in strength for the sake of salvation for all His people and all His creation. He has accomplished this through Jesus Christ.  Rev. Matt Ulmer, pastor at Zion Evangelical Lutheran Church--Friedheim, just outside Decatur, IN, joins host Rev. Timothy Appel to study Psalm 148.  To learn more about Zion Lutheran, visit zionfriedheim.org. Join Sharper Iron this summer to study selected Psalms. In the Psalter, God speaks His Word to us and teaches us how to speak back to Him in prayer. Even in the great variety of the Psalms, each one points us to our Savior, Jesus Christ.  Sharper Iron, hosted by Rev. Timothy Appel, looks at the text of Holy Scripture both in its broad context and its narrow detail, all for the sake of proclaiming Christ crucified and risen for sinners. Two pastors engage with God's Word to sharpen not only their own faith and knowledge, but the faith and knowledge of all who listen. Submit comments or questions to: listener@kfuo.org

Hiding from Saul in a cave, David lays his complaint fully before the LORD. He prays in confidence that although his enemies have laid a trap for him, the LORD's knowledge of his way will prevail. When no one else seems to notice David as he is in the midst of great trouble, the LORD brings David out of the prison so that he is not actually alone. The LORD surrounds David with His righteous ones, as He still does for us today in the Church.  Rev. Andy Wright, pastor at St. John's Evangelical Lutheran Church in Topeka, KS, joins host Rev. Timothy Appel to study Psalm 142.  To learn more about St. John's, visit stjohnlcmstopeka.org. Join Sharper Iron this summer to study selected Psalms. In the Psalter, God speaks His Word to us and teaches us how to speak back to Him in prayer. Even in the great variety of the Psalms, each one points us to our Savior, Jesus Christ.  Sharper Iron, hosted by Rev. Timothy Appel, looks at the text of Holy Scripture both in its broad context and its narrow detail, all for the sake of proclaiming Christ crucified and risen for sinners. Two pastors engage with God's Word to sharpen not only their own faith and knowledge, but the faith and knowledge of all who listen. Submit comments or questions to: listener@kfuo.org

In Psalm 135, the worshipers who have been ascending to the LORD's house on Zion sing their praises to Him. All of the priests and the servants of the LORD are called upon to praise the LORD as the only true God who accomplishes His will of salvation. His praise sounds forth throughout all creation, even as His people know Him as the true God who delivered them from their enemies. All idols are nothing, and those who worship such idols become like them, but those who fear the LORD as the only true God dwell in eternal life, just as He does.  Rev. James Preus, pastor at Trinity Lutheran Church in Ottumwa, IA, joins host Rev. Timothy Appel to study Psalm 135.  To learn more about Trinity Lutheran, visit trinitylutheranottumwa.com. Join Sharper Iron this summer to study selected Psalms. In the Psalter, God speaks His Word to us and teaches us how to speak back to Him in prayer. Even in the great variety of the Psalms, each one points us to our Savior, Jesus Christ.  Sharper Iron, hosted by Rev. Timothy Appel, looks at the text of Holy Scripture both in its broad context and its narrow detail, all for the sake of proclaiming Christ crucified and risen for sinners. Two pastors engage with God's Word to sharpen not only their own faith and knowledge, but the faith and knowledge of all who listen. Submit comments or questions to: listener@kfuo.org

Psalm 131 finds its home in the psalms of ascent as a short text that takes a long time to learn. David refuses to lift his heart or eyes in pride above the LORD, recognizing that those good things which the LORD has given in His Word are a refuge for him. In God's Word, David and all Christians have a quiet place of refuge and nourishment. In the LORD, Christians have a hope that does not disappoint, now or forever.  Rev. Sean Kilgo, pastor at Redeemer Lutheran Church in Lawrence, KS, joins host Rev. Timothy Appel to study Psalm 131.  To learn more about Redeemer Lutheran, visit redeemer-lawrence.org. Join Sharper Iron this summer to study selected Psalms. In the Psalter, God speaks His Word to us and teaches us how to speak back to Him in prayer. Even in the great variety of the Psalms, each one points us to our Savior, Jesus Christ.  Sharper Iron, hosted by Rev. Timothy Appel, looks at the text of Holy Scripture both in its broad context and its narrow detail, all for the sake of proclaiming Christ crucified and risen for sinners. Two pastors engage with God's Word to sharpen not only their own faith and knowledge, but the faith and knowledge of all who listen. Submit comments or questions to: listener@kfuo.org

Psalm 124 is among the psalms of ascent, used by worshipers going to the temple in Jerusalem. Singing antiphonally with a leader, those who come to worship the LORD bless His name for His rescue from those who would have swallowed them up and washed them away. The LORD has sprung the trap that was set against His people, for as the Creator of all things, He comes to help His people. In our Lord Jesus Christ, the Church still prays these words in thanksgiving for His rescue from death and the grave. Rev. Andrew Belt, pastor at Christ Lutheran Church in Marshfield, WI, joins host Rev. Timothy Appel to study Psalm 124. To learn more about Christ Lutheran Church, visit christmarshfield.org. Join Sharper Iron this summer to study selected Psalms. In the Psalter, God speaks His Word to us and teaches us how to speak back to Him in prayer. Even in the great variety of the Psalms, each one points us to our Savior, Jesus Christ. 

Psalm 113 is the first psalm in the Egyptian Hallel, which was used during the Passover celebration. The servants of the LORD are called to praise Him at all times and in all places. He is enthroned over His entire creation so that no one at all is like Him. In His almighty power, He shows incredible mercy, lifting up the poor and the needy and giving children to the barren. All of this He has accomplished in the incarnation, death, resurrection, and ascension of our Lord Jesus Christ.  Rev. Carl Roth, pastor at Grace Lutheran Church in Elgin, TX, joins host Rev. Timothy Appel to study Psalm 113.  To learn more about Grace Lutheran, visit www.graceelgin.org. Join Sharper Iron this summer to study selected Psalms. In the Psalter, God speaks His Word to us and teaches us how to speak back to Him in prayer. Even in the great variety of the Psalms, each one points us to our Savior, Jesus Christ. 

Knowing the mercy of the LORD, who reigns as King over all creation, David sings the LORD's praises and meditates on His blameless way. From that faith, David vows to reign with integrity of heart by looking to the LORD alone and rejecting the path of evil endorsed by the devil and the world. The slanderous, the arrogant, and the false have no place in David's reign, regardless of their outward appearances. Instead, David looks with favor upon the faithful who share the true faith in the LORD. Although David does not live up to the vows he makes, nor do any other sinners, the Lord Jesus is the perfect King who rules with such righteousness to make us His holy people.  Rev. Brian Flamme, pastor at Immanuel Lutheran Church and School in Roswell, NM, joins host Rev. Timothy Appel to study Psalm 101.  To learn more about Immanuel Lutheran, visit www.immanuelroswell.org. Join Sharper Iron this summer to study selected Psalms. In the Psalter, God speaks His Word to us and teaches us how to speak back to Him in prayer. Even in the great variety of the Psalms, each one points us to our Savior, Jesus Christ. 

The LORD reigns as the transcendent King over all the earth and all the nations, yet He comes near to His people as He rules from the place where He has promised to dwell. The peoples are called to praise Him for His just and righteous rule. He is the holy God who intends for His holiness to bless us. Moses, Aaron, and Samuel all experienced the blessing of God's holiness as they called upon Him, and He answered with His forgiveness. Because of the forgiveness of our King, Jesus Christ, we call upon God and know that He will answer in His holiness for our blessing.  Rev. Nate Hill, pastor at St. Michael's Lutheran Church in Winchester, TX, joins host Rev. Timothy Appel to study Psalm 99.  To learn more about St. Michael's Lutheran, visit www.stmichaelswinchester.org. Join Sharper Iron this summer to study selected Psalms. In the Psalter, God speaks His Word to us and teaches us how to speak back to Him in prayer. Even in the great variety of the Psalms, each one points us to our Savior, Jesus Christ. 

Welcome to Day 2678 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom Day 2678 – Wisdom Nuggets – Psalm 78:1-8 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2678 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2678 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. Today's Wisdom Nugget is titled: Passing on the Legacy – Learning from Our Past - A Trek Through Psalm 78:1-8 (Intro Music: Reflective, instructive theme fades in and out) Today, we begin a crucial and comprehensive trek through Psalm 78 in the New Living Translation, encompassing its foundational verses, 1 through 8. Psalm 78, like Psalms 73 through Pslam 77, is attributed to Asaph, one of King David's chief musicians and a prophet. However, this psalm stands out as one of the longest in the Psalter, acting as a grand historical narrative. It's a didactic psalm, meaning its primary purpose is to teach. After Asaph's personal spiritual crisis in Psalm 73, his communal lament in Psalm 74, and his triumphant declarations in Psalms 75-77 that anchored his faith in God's past deeds, Psalm 78 now explicitly lays out the vital importance of recounting that history, not just for reassurance, but for instruction. This psalm, often referred to as a "history lesson," delves deep into Israel's past, recounting their repeated cycles of rebellion and God's unwavering faithfulness. But it's not merely a historical record; it's a living lesson for every generation, particularly for the youth. In the ancient Israelite worldview, the transmission of national and spiritual heritage was paramount, ensuring that future generations understood their identity, their covenant with God, and the consequences of obedience and disobedience. This psalm is a powerful call for elders to teach and for the young to listen, so they can break the cycle of past failures. So, let's lean in and absorb the wisdom of this profound call to remember and learn. (Reads Psalm 78:1-4 NLT) O my people, listen to my teaching. Open your ears to what I say. For I will speak to you in parables; I will explain mysteries from the past— stories we have heard and known, stories our ancestors handed down to us. We will not hide these truths from our children; we will tell the next generation about the glorious deeds of the Lord, about his power and his mighty wonders. Guthrie Chamberlain: The psalm opens with an urgent and authoritative call to attention from Asaph, the teacher: "O my people, listen to my teaching. Open your ears to what I say." This isn't a casual invitation; it's a solemn command, delivered with the weight of someone who has profound and essential truths to impart. "My people" emphasizes his pastoral care and his sense of shared destiny with the community. The call to "listen" and "open your ears" highlights the critical importance of receptive hearts and attentive minds for what is about to be revealed. Asaph describes the nature of his instruction: "For I will...