Eschatological PassagePsalms 9 I will Recount Your Wonderful Deeds

I Will Recount Your Wonderful Deeds

8 pages

Psalm 9 and Psalm 10 are linked together by an irregular Acrostic , beginning at Psa_9:1 and ending with Psa_10:18. Seven letters are omitted. The Acrostic is irregular, corresponding with the "times of trouble". The notes will show how one subject pervades them (see H p. 721). Compare "the lawless one" (Psa_9:5, Psa_9:16 and Psa_10:2, Psa_10:4, Psa_10:13, Psa_10:15); "times of trouble" (Psa_9:9 and Psa_10:1); "the oppressed" (Hebrew. dak, crushed, Psa_9:9 and Psa_10:18; occurs only here and Psa_74:21); "mortal men" (Psa_9:19, Psa_9:20 and Psa_10:18); "forget" (Psa_9:12, Psa_9:17, Psa_9:18 and Psa_10:11, Psa_10:12); "humble" (Psa_9:12, Psa_9:18, and Psa_10:12, Psa_10:17); "not alway" (Psa_9:18, and "never", Psa_10:11); "for ever and ever" (Psa_9:5 and Psa_10:16); "arise, Jehovah" (Psa_9:19 and Psa_10:12).

    An acrostic is a poem(or other form of writing) in which the first letter (or syllable, or word) of each line (or paragraph, or other recurring feature in the text) spells out a word, message or the alphabet. The word comes from the French acrostiche, from post-classical Latin acrostichis, from Koine Greek ἀκροστιχίς, from Ancient Greek ἄκρος "highest, topmost" and στίχος "verse"). As a form of constrained writing, an acrostic can be used as a mnemonic device to aid memory retrieval.

     Relatively simple acrostics may merely spell out the letters of the alphabet in order; such an acrostic may be called an 'alphabetical acrostic' or Abecedarius. These acrostics occur in all the five chapters that make up the Book of Lamentations, in the praise of the good wife in Proverbs 31, 10-31, and in Psalms 25, 34, 37, 111, 112, and of the Hebrew Bible. Notable among the acrostic Psalms is the long Psalm 119, which typically is printed in subsections named after the 22 letters of the Hebrew alphabet, each section consisting of 8 verses, each of which begins with the same letter of the alphabet and the entire psalm consisting of 22 x 8 = 176 verses; and Psalm 145, which is recited three times a day in the Jewish services. Some acrostic psalms are technically imperfect. E.g. Psalm 9 and Psalm 10 appear to constitute a single acrostic psalm together, but the length assigned to each letter is unequal and five of the 22 letters of the Hebrew alphabet are not represented and the sequence of two letters is reversed. In Psalm 25 one Hebrew letter is not represented, the following letter (Resh) repeated. In Psalm 34 the current final verse, 23, does fit verse 22 in content, but makes line too long. In Psalms 37 and 111 the numbering of verses and the division into lines are interfering with each other; as a result in Psalm 37, for the letters Daleth and Kaph there is only one verse, and the letter Ayin is not represented. Psalm 111 and 112 have 22 lines, but 10 verses. Psalm 145 does not represent the letter Nun, having 21 one verses, but one Qumran manuscript of this Psalm does have that missing line, which agrees with the Septuagint. Acrostics prove that the texts in question were originally composed in writing, rather than having existed in oral tradition before being put into writing.

en.wikipedia.org/wiki/Acrostic

And now a word from our sponsors. The Stories behind the Psalms by Dale Cain. Chapter 14, page 80-82.

There are certain words and phrases that should be closely considered in the reading of God's word. An example of one of these is the phrase “after this”. Before we can really experience life to the fullest, there are certain things which must occur. It is not until after a person receives the Messiah as his Savior that life truly becomes meaningful. After this and only after this, can sin be subdued and overcome. It is a fruitless effort to attempt to live a victorious life without first receiving Him who overcame sin. An understanding of God's marvelous plan to secure us in His love and have the Holy Spirit in control of our lives can be better attained through an in-depth study of I John 1-2:2.

     When Satan first rebelled and sinned against the Father, he came to the earth to have dominion over it. I believe the reference in Revelation 12 on “His tail drew the third part of the stars of heaven” indicated that approximately one-third of the angels followed him in his rebellion. Satan retains the position of having an audience with the Father. Rev. 12:10 indicates that Satan now stands before the throne of God accusing the saved of their sin. This is the topic of which John writes in 1Jn 2:1 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: 1Jn 2:2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.       

     Yeshua/Jesus is at the throne of God and represents our interest before the Father. As Satan accuses us, the Father must agree that we have sinned; however, Yeshua is there to bring consideration to the fact that He has already paid the price for that sin. The Greek term “Pros” literally means “to face”. The picture then is: As Satan accuses us before the Father, Yeshua faces the Father in our behalf and declares that He has already paid the price for that sin. He then is our advocate or attorney. Once we receive Yeshua as our Savior, no sin can break the union of relationship in the family of God. Therefore, even when we sin, we remain in the family of God, through Yeshua our Savior. We have this right because he is our propitiation, or sacrifice required, for redemption unto the Father.

The link of fellowship is another matter. As Yeshua represents our interest to God (Elohim), the Holy Spirit/Ruach Hachodesh represents El's interest in us. As Yeshua faces the Father/Abba in our defense, at the same time the Ruach Hachodesh convicts us of that sin and impresses us to confess it and receive forgiveness.

    1Jn 1:9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.

     David L. Sterns Jewish NT Commentary says: 1 John 1:5-10

     Because there is no darkness in God, if we claim to have fellowship (1Jn_1:3) with him but are walking in darkness, then we are lying with our words and also with our actions (not living out the truth). Only when we let the light of God shine into our whole life, permitting even its secrets to be judged by him, can we be purified from our sinful habits and be made more holy.

     As a rule, people do not want to let in God's light (Joh_3:19-21), but instead of saying so, they claim they don't need it. Yochanan gives two examples: If we claim not to have sin, not to have a nature which tends to sin, not to have a yetzer ra' ("evil inclination"; see Rom_5:12-21) ever rearing its ugly head, we are deceiving ourselves, and the truth is not in us. Likewise, If we claim we have not been sinning, that our acts have been above reproach, and we have not committed actual sins, we are making him out to be a liar, and his Word is not in us. Either of these claims, if true, would provide an excuse for not letting God judge our inmost heart, in accordance with the prayers of Psa_19:13-15 (Psa_19:12-14), Psa_139:23-24.

    In Yochanan's/John's day it was especially the Gnostics who, misusing Romans 6 and 8, said that since the Messianic believer has the Spirit of the Messiah in him, he cannot sin any more. Yochanan agrees that the Spirit of the Messiah cleanses us and gives us strength to overcome sin, in keeping with Eze_36:27, "I will put my Spirit in you and cause you to follow my statutes, and you will keep my judgments and do them." Nevertheless, we still commit sin, as 1Jn_1:10 reminds us; this follows along with what is said about the days of the Messiah in Jer_31:29 (Jer_31:30), "Everyone will die for his own iniquity." Isa_65:20 too speaks of sinners in the Messianic Era, and in the Lord's Prayer believers are told to pray, "Forgive us what we have done wrong" (Mat_6:12).

    This is also the answer to the objection raised in the sixteenth century by Rabbi Yitzchak of Troki's Chizzuk-Emunah, which says-citing Deu_30:6, Zep_3:13, Jer_3:17, Eze_36:25-27 Yeshua cannot be the Messiah because in the days of the Messiah there will be everlasting righteousness, and iniquity will cease. Eventually this will be the case (Revelation 21-22); but in the present segment of the days of the Messiah there are sinners. Nevertheless, the Messiah "will justify many" (Isa_53:12), and by his death he atones for sin (1Jn_1:7, 1Jn_2:2).

    The objection that here Yochanan contradicts what he writes at 3:6, 9 ("... no one who remains united with him continues sinning .... No one who has God as his Father keeps on sinning ....") is answered in the notes to those verses.

     Believers commit sins. They are not to be confronted by self-righteous fellow sinners passing judgment (Mat_7:1-5, Rom_2:1-4) but by God's own Word, which sets the standard for holiness. Then they will not make the mistake of the rich young ruler who asserted that he had kept the Ten Commandments from his youth (Mat_19:20). Instead of deceiving ourselves with excuses we should be walking in the light (1Jn_1:7), trying to do what pleases God. And we should acknowledge our sins as we commit them, even though we do not intend to commit them (1Jn_1:9). The Greek word "omologeô" ("acknowledge, confess") is, literally, "say the same thing." If we say the same thing about our sins as God does, namely, that our sins are truly sinful; and if we have the kind of godly sorrow that leads to repentance (2Co_7:10-11); then the blood, by which is meant the bloody sacrificial death (Rom_3:25), of Yeshua continually purifies us from all sin. Our identification with his atoning death (Rom_6:3, Gal_2:20) empowers that death to go on helping us put to death our yetzer ra' (Rom_6:16-23, Rom_8:12-13, and Section D of Rom_5:12-21), which is what we must do if we are to conduct our life the way Yeshua did (1Jn_2:6). Also, since he is trustworthy and just (Rom_3:25-26), he will forgive our sins and purify us from all wrongdoing. Compare Joh_13:1-17.

Acknowledging of sin, then, as Yochanan uses the term, is not merely a verbal transaction but in every respect the full equivalent of repentance, t'shuvah (see Mat_3:1). The relationship between repentance and blood sacrifice is correctly set forth in these verses. Repentance is the sine qua non of forgiveness; with this non-Messianic Judaism agrees, as is clear from the Mishna:

"A sin-offering and a trespass-offering atone for sins committed wittingly. Death or Yom-Kippur atones, provided a person repents. Repentance atones for minor transgressions against the Torah's positive commands and for any transgression against its negative commands; for more serious transgressions repentance suspends punishment until Yom-Kippur arrives and atones.

     "If a person says, 'I will sin and repent, I will sin and repent,' God will not give him an opportunity to repent! If he says, 'I will sin, and Yom-Kippur will atone,' then Yom-Kippur will not atone! Yom-Kippur atones for transgressions from man towards God; but for transgressions between a man and his fellowman, Yom-Kippur does not atone until he has conciliated his fellowman.... Rabbi Akiva said, ' ... Who cleanses you [from your transgressions]? Your Father in heaven, as it is said, "I will sprinkle clean water on you, and you will be clean" (Eze_36:25). And it also says, "Mikveh-Israel" [which can be translated either "the hope of Israel," referring to God, or "the ritual-bath of Israel"] (Jer_17:13). Just as the ritual bath cleanses the unclean, so does the Holy One, blessed be he, cleanse Israel.' " (Yoma 8:8-9)

    But at the same time that repentance is proclaimed as essential before God can grant forgiveness, the justice of and necessity for a blood sacrifice is clear both from the Torah (see Leviticus especially; but also Isa_1:16-17, Mal_3:2-4) and the New Testament (see the book of Messianic Jews especially).

    When we do I Jhn 1:9, the link of fellowship remain intact. This yielding immediately to the convicting of the Ruach Hochodesh/Holy Spirit and responding to His leadership is what we call being “spirit-filled”. If we fail to yield to His conviction to confess and repent, we break the link of fellowship and therefore lose the spirit-filling or the control of the Ruach Hachodesh in our lives. We do not lose our spiritual salvation, called justification found in Passover (death), Feast of Unleavened Bread (burial), and Feast of First Fruits (Resurrection).

    As we today are engaged in a war with an invisible enemy, Satan, David also warred against enemies, but they were visible enemies. I find in II Samuel 8 that at this time in his reign, David had subdued his earthly enemies. Now some of these enemies, the Moabites, were actually members of the family. Let us briefly review where the Moabites originated. Lot, Abraham's nephew, (see Gen 12) fled the city of Sodom at Passover week with his wife and two daughters because El was preparing to destroy the city with fire and brimstone judgment (Gen 18-19; Rev 8:7). Lot's wife looked back and was turned to a pillar of salt (again, a reflection of the Adamic Salt Covenant in Gen 2:16-17). Lot and the two daughters went on into the mountains, and there dwelt in a cave. The daughters became concerned that they would never have the opportunity to bear children, so they got their father drunk and conceived by him. The older daughter bore a son, Moab, who became the father of the Moabites. The younger daughter bore Ben-Ammi, who became the father of the Ammonites.

    When man takes God's business into his own hands, it always leads to disaster and this was no exception. The Moabites and Ammonites have been a thorn in the side of Israelites from that day to the present.

    The Moabites are the Chinese people. The Ammonites are the Japanese people as you know these poeple have been in the earth for dynasties, and are still here today just as the children of Israel are here.

    The Jebusites are the Yoruba people in Nigiera today (perhaps they changed their name to hide their true identity) and the Housa people(live in the North of Nigiera changed their name also) are the Hivites they are brothers and Canaan(Ham is the father of Canaan) is the father of Jebusites and the Hivites-read  Gen 10:15-19 
15 And Canaan begat Sidon his first born, and Heth,
16 And the Jebusite, and the Amorite, and the Girgasite,
17 And the Hivite, and the Arkite, and the Sinite,
18 And the Arvadite, and the Zemarite, and the Hamathite: and afterward were the families of the Canaanites spread abroad.
19 And the border of the Canaanites was from Sidon, as thou comest to Gerar, unto Gaza; as thou goest, unto Sodom, and Gomorrah, and Admah, and Zeboim, even unto Lasha.

The Canaanites are the children of Ham such as Buckingham, Cunningham, Nottingham, etc. After the flood Ham, Shem and Japhet replenished the earth with people and we all came through one of these 3 men

Cynthia. www.landoverbaptist.net/showthread.php?t=42005

David had now conquered the Moabites, and they became his servants. Again, there is a lesson here for us: just because someone is our relative does not mean he cannot sometimes become a thorn in the flesh when we are attempting to serve God.

David was now victorious in all his endeavors, and God blessed him and established his kingdom as He had promised. David responds to Elohim's goodness and thanksgiving in Psalm 9.

Time frame:

998 BC David Defeats the Philistines 2 Samuel 8; David's Psalm of Victory (2Sa 8) Psalm 60; David's Psalm of Zion Psalm 15; David's Psalm of Glory to God Psalm 24; David's festival sacrifice 1 Chronicles 16; Psalms of Praise (1Ch 16) Psalms 96, 105, 106.

997 BC David Purposes to build a Temple 1 Chronicles 17

996 BC Sabbath Year (Shemitah) David Strengthens His Kingdom 1 Chronicles 18

And what happened in 1998 CE

1997 CE Hale-Bopp Comet at Passover; Kyoto Protocol initially adopted Dec. 11/97 Kyoto, Japan, entered into force on 16 Feb. 2005.

1998 Modern Israel's Jubilee

Psa 9:1 To the chief Musician upon Muthlabben, A Psalm of David. I will praise thee, O LORD, with my whole heart; I will shew (Rev_15:3) forth all thy marvellous works.

Psa 9:2 I will be glad and rejoice in thee: I will sing praise to thy name, O thou most High.

Psa 9:3 When mine enemies are turned back, they shall (Psa_80:16; Isa_64:3; 2Th_1:9; Rev_6:12-17, Rev_20:11) fall and perish at thy presence. Rev 20, 21 Lake of fire and brimstone.

Psa 9:4 For thou hast maintained (made my judgment) my right (Psa_45:6-7, Psa_47:8, Psa_89:14, Psa_96:13, Psa_98:9; Isa_11:4) and my cause; thou satest in the throne judging right.

Psa 9:5 Thou hast rebuked (Psa_2:1, Psa_2:8-9, Psa_78:55, Psa_79:10, Psa_149:7; Rev 19:15) the heathen (nations), thou hast destroyed the wicked, thou hast put out (blotted out) their name for ever and ever.

Rev 20, 21 Lake of fire and Brimstone.

the wicked = a lawless one: i.e. the Antichrist. Compare Psa_10:3, Psa_10:13, Psa_10:14, Psa_10:15. Hebrew. rasha’.

Psa 9:6 O thou enemy, destructions (Psa_46:9; Exo_14:13; Isa_10:24-25, Isa_14:6-8; Nah_1:9-13; Rev 20:2) are come to a perpetual end (complete are the destructions): and thou hast Isa_10:6-7, Isa_10:13-14, Isa_14:17, Isa_37:26; Jer_51:25) destroyed (Psa_5:6) cities; their memorial (Isa_14:22-23; Jer_51:62-64) is perished with them. Trumpet and Bowl Judgments.

Psa 9:7 But the LORD shall endure for ever: he hath (Psa_50:3-5, Psa_103:19; Rev_20:11) prepared his throne for judgment.

The Trumpet and Bowl Judgments cleanses the Earth of the wicked and prepares the Earth for the Messianic Kingdom. Nibiru brings in the Trumpet Judgment and WWIII brings in the Bowl Judgments.

Psa 9:8 And he shall judge the world in righteousness, he shall minister judgment to the people in uprightness. (Psa_50:6, Psa_94:15, Psa_96:13, Psa_98:9, Psa_99:4; Rev_20:12-13)

Psa 9:9 The LORD (Psa_18:2, Psa_32:7, Psa_37:39, Psa_46:1, Psa_48:3, Psa_62:8, Psa_91:1-2, Psa_142:4; Deu_33:27) also will be a refuge for the oppressed, a refuge in times of trouble.

Psa 9:10 And they that know thy name will put (Isa_26:3-4) their trust in thee: for thou, LORD, hast not forsaken them that seek thee.

In 2007 in a God dream, Yeshua told me this: You are my beloved bride who I love. May my Shalom (Peace, wellness, wholeness, oneness, blissfulness, etc) that passes all understanding cover your body, soul, spirit, and mind for all of eternity. The holes in His wrists are very real because I saw them.

Psa 9:11 Sing praises to the LORD, which dwelleth in Zion: declare among the people his doings. Song that comes to remembrace: I will Sing unto the Lord for He has triumph victoriously, the horse and rider has been thrown into the Sea.

Psa 9:12 When (Gen_9:5; Rev_6:9-10, Rev_16:6) he maketh inquisition for blood, he remembereth them: he forgetteth not the cry of the humble (afflicted).

Psa 9:13 Have mercy upon me, O LORD; consider (Psa_13:3, Psa_25:19, Psa_119:153, Psa_142:6) my trouble which I suffer of them that hate me, thou (Psa_30:3, Psa_56:13, Psa_86:13, Psa_107:18, Psa_116:3-4) that liftest me up from the gates of death:

Deliverance from the enemies is the main topic here and we know that deliverance means: liberty, freedom, Jubilee in a year of Jubilee. 5778 is a year of deliverance in the year of Jubilee in 2017. Psalm 116 may have referred to the year 2016.

Psa 9:14 That I may shew forth all thy praise in the gates (Psa_109:30-31, Psa_116:18-19, Psa_118:19-20) of the daughter of Zion: I will rejoice in thy salvation.

Psalms 109 lines up with the year of 2009; Psalms 116 may have lined up with the year in 2016. Psalms 118 lines up with the year of 2018.

Psa 9:15 The heathen are sunk down in the pit that they made: in the net which they hid is their own foot taken.

Psa 9:16 The LORD is known (Deu_29:22-28) by the judgment which he executeth: the wicked (Psa_11:6; Isa_8:15, Isa_28:13) is snared in the work of his own hands. Higgaion (Meditation). Selah (Connecting the wicked one (singular) of Psa_9:16 with the wicked ones (plural) of Psa_9:17).

Psa 9:17 The wicked (Mat_25:41-46; Rev_20:15, Rev_21:8) shall be turned into hell, and all the nations that forget God.

The Revelation verses refer to the lake of fire and brimstone which is the second death. The goat nations in Matthew 25 is referenced her and they also will be in the fiery lake.

Psa 9:18 For the needy shall not alway be forgotten: the expectation of the poor shall not perish for ever.

Psa 9:19 Arise, O LORD; let not man prevail: let the (Psa_2:1-3, Psa_79:6, Psa_149:7; Jer_10:25; Joe_3:12; Mic_5:15; Zec_14:18; Rev_19:15) heathen be judged in thy sight.

The cross references refer to Armageddon on the Day of Atonement and the Zech 14:18 verse refers to the Messianic Kingdom (Millennium) and Feast of Tabernacles. The nations who do not go to the Feast of Tabernacles or the men who do not go to Feast of Tabernacles, then they do not receive rain on their land for an whole year. God is going to judge us on whether we follow His laws or not. All those who do not will receive the consequences of not following His laws found in the Torah.

Psa 9:20 Put (Jer_32:40; Eze_30:13) them in fear, O LORD: that the nations may know themselves to be but men. Selah.