that song. Psalm 73, the title of my message is The
Mysteries of Divine Providence. The Mysteries of Divine Providence. Under the letters of words, Psalm and
number 73, you'll read a psalm of Aesop. This is a psalm of
Aesop. This is a second psalm attributed,
ascribed to Aesop. Psalm 50 is said to be a psalm
of Aesop. And then something I've never
noticed before, the next 11 psalms. 73, 74, 75, 76, 77, 78, 79, 80,
81, 82, 83 are all written or ascribed to
Asaph. Who is Asaph? Well, he's the
son of Levi. He was David's choir leader.
He was the chief of all the singers in David's kingdom. He stood
at David's right hand when they were offering praise to God in
the temple and before the ark. His name is mentioned 24 times
in the scriptures. You enjoyed this. Let me show
you a few of the scriptures talking about this man Asa. David loved
him dearly. 1 Chronicles chapter 6. First Chronicles chapter 6. Let's
just show you a few of these. It's very interesting. I found
it to be so. First Chronicles 6, verse 31 and 32. When you get home tomorrow or the
next day, you can look up Asaph in your concordance and read
all about him. First Chronicles 6, verse 31. And these are they
whom David sent, named all these fellows, singers appointed by
David. These are they whom David sent
over the service of song in the house of the Lord, after the
ark had rest. And they ministered, they ministered,
before the dwelling place of the tabernacle, and the congregation
was singing, until Solomon had built the house of the Lord in
Jerusalem, and then they waited on their office according to
their order. And Asaph was one of these men.
Now down in verse 37. verse 38 it is, the same chapter. The son of Ishar, the son of
Kohath, the son of Levi, the son of Israel, and his brother
Asaph, who stood on his right hand of David. Even Asaph, the son of Berkah,
the son of Shimeah. And then if you'll turn to First Chronicles, chapter 16. Another word about this man,
Asam. In First Chronicles 16, verse
4, talking about David's festival
sacrifice now, and he appointed, verse 4 of First Chronicles 16,
he appointed certain of the Levites to minister before the ark of
the Lord and to record to record and to thank and praise the Lord
God of Israel, Asaph the chief. Asaph the chief. And next to
him, Zechariah and Jerob and the rest of them. But Asaph was
the chief. Now look at verse 7. Then on
that day David delivered first this psalm to thank the Lord
into the hand of Asaph and his brethren, giving thanks unto
the Lord give thanks unto the Lord, call upon his name, and
make known his deeds among the people." Now here's what many
people say, Asaph, these psalms are attributed to him. They may
be written by him, they may be written by him and David together,
because whenever this psalm singing was going on, Asaph was on David's
right hand. They might have been written
by David and given into the hand of Asaph, he recorded Or perhaps
David wrote them and he wrote the music to them. But you'll
see it in a moment, and we'll read you another scripture. Now that's verse 7. Now turn
and look at verse 37. So he left there before the ark of the covenant
of the Lord, Asaph and his brethren, to minister before the ark continually
as every day's work required. These men were the musicians.
Asaph was the chief. I told Arch, now he was David's
Mike Markram, always there in the service singing to the Lord.
2 Chronicles 29, turn over there and let's look at this. His name's
all the way through the Chronicles. 2 Chronicles 29. 2 Chronicles 29 verse 30. See,
the close fellowship David had with Asap is David was a musician.
David played the instruments and sang. He was a musician,
as was Asap. In 2 Chronicles 29, 30, Moreover
Hezekiah the king and the princes commanded the Levites to sing
praise unto the Lord with the words," now this is interesting,
"...with the words of David and of Asap the seer." Now David's
dead, and this is written here, I'm sure. Hezekiah was king.
So Hezekiah had him sing. praise to the Lord using the
words of David and Asa, the singer. And they sang praises with gladness
and they bowed their heads in worship. Now Nehemiah, turn to
Nehemiah, the scripture we read Sunday. Nehemiah chapter 12, and this is years later, Nehemiah's
chapter In verse 45 of Nehemiah 12, it
says, And both the singers and the porters kept the word of
their God, and the word of purification, according to the commandment
of David, of Solomon his son. For in the days of David and
Asaph of old, they were chief of the singers, and the songs
of praise and thanksgiving unto God. That was very interesting
to me, I thought it would be to you. I told you the Psalms
are the hymn book of the Church, and most of them are attributed
to David and Moses, and these are attributed or ascribed to
Asa. All right, Psalm 73, this is entitled, The Mysteries of
Divine Providence. It begins, truly God is good
to Israel. God is good to Israel. God is
good to his people. God is good to true Israel, to
redeem people. He is good, and only good. Nothing
else but good to his elect. Romans 8.28 says, God works all
things together for good to them who love him, who are his call
according to his purpose. His goodness to us in Christ
is beyond question. God is good to Israel, always
and ever and only good. It says, even to those of a clean
heart. That's not talking about ceremonially
clean or traditionally clean. That's talking about inwardly
clean. That's the washing of regeneration, the renewing of
the Holy Spirit, the purging with thyself, wash me inwardly. and I'll be clean." That's true
Israel. God is good to his people. God is good to those who have
been redeemed by his blood. The reason I'm emphasizing that
so strongly is it's well to make sure of what we know before we
proceed to look into mysteries which we do not fully know or
fully understand. That's written in this Psalm.
When we are troubled by the mysterious storms of life and by the chastisement
of God, there's certainty somewhere. And we've got to cling to those
certainties, to the things we know and of which we're sure,
to prevent us during these troubled times from being drawn away. So we set the first thing, God's
good. Everything God does is good. He's always good to his
people. Even that which some people call
bad is good if God does it in the life of his people. Ask those
around the phone right now about the goodness of God. Revelation 5 and Revelation 7
is the song of those redeemed in glory. And they sing unto
him who loved us and washed us from our sins. in his own blood
and made us kings and priests under our God, God is good. All right, you ask them, God
is always good. But, verse 2, here we start out
with these mysteries, but as for me, now the psalmist contrasts
himself with God who's good. God is good, but as for me, I'm
not always good. He owns his lack of good, but
as for me, he finds himself questioning this goodness of God. God is
good to Israel, to them who are clean within. But as for me,
now listen, my steps were almost gone, my feet were almost gone,
my steps had well nigh slipped. I began to question the goodness
of God. I began to question in my heart
the goodness of God, and it caused my feet to stumble. You see,
there's an intimate connection between the heart and the walk.
When men doubt the integrity and goodness of God, that's when
their feet begin to slip, like a man walking on ice. But it
starts in the heart. Keep thy heart out of the issues
of life. That's where it starts. He said,
God's good. I know that. But as for me, my
feet were almost gone, my steps as well as my slip. Why? Well, look at verse 3. I was
envious. I was envious. Now, I was envious
at the foolish when I saw the prosperity of the wicked. Now,
he's talking about here being envious of the wicked. It's a sad thing when any child
of God finds envy in his heart. Any time a child of God confesses
to being envious of anyone, for air of heaven, to be envious
of a wicked, foolish whirling is outrageous, isn't it? And
yet this is true. This is true of us often. And if you look at what the man
is saying here, he's saying, I was envious. What made him envious and discontented? He said, I saw the prosperity
of the wicked. I was envious at the wicked.
Why do you call them wicked, by the way? Well, foolish people
and wicked people are one and the same. The fool has said in
his heart, no God for me. So the foolish man is a wicked
man, no God. I was envious at this foolish,
wicked man because of his prosperity. I saw the prosperity of the wicked. His eyes were on their present
prosperity and he forgot their future condemnation. That was
his problem. He was looking here at their
outward display of prosperity and plenty and he forgot the
inward discomfort of their souls. He wasn't looking at their inward
discomfort. Turn with me to Isaiah 57. This is what you can't see. Isaiah
57, listen to this. Isaiah 57, verse 19. The Lord God said, I create the
fruit of the lips, peace. Peace to him that is far off,
and to him that is near, saith the Lord. I'll heal him, but
the wicked, he's like the troubled sea, when he cannot rest. whose waters cast up mire and
dirt. There is no peace, saith my God,
to the wicked. You can see that in the fabulously
wealthy people. We were watching the biography
of the comedian the other night, Dick Van Dyke. To see that man
on television, you wouldn't think he had a care in the world. But
he was a drunk. an alcoholic, he was a person
of great depression, he had a wonderful wife and four children and he
left them, took up with somebody else, and that ended in devastation
and just never happy. Oh, and the next night we watched
the biography of Don Knotts, born in Morgantown, West Virginia,
poor parents brought up, they're poor but Went to high school
in Morgantown, was very successful in theater. Went to New York,
been to the Army. Met Andy Griffin, became a star. And had a lovely family. Married his childhood sweetheart.
But his depression and his fears inside of him. He's sick all
weekend, he'd be at work on Monday. Trouble man. Depressed man. left his wife and family, hit
the skids, came back up, married again, closed doors turned, came
back up. See there's no peace in a wicked
heart, in a prosperity. That prosperity, all we see is
what's outside. That's what he says there, I
was envious at the foolish, at the wicked, at the unbeliever,
I saw his prosperity. But he couldn't see inside, he
just saw the outside. That's what he was saying, he
saw the outside. He saw their money and their houses and land
and success and popularity and all he was saying, but he didn't
see inside. Here's the conclusion he came
to in verse 4. There are no bans in their death,
there are no burdens in their death. Most very popular, powerful
and Wealthy people do not suffer remorse and fear in death. You
know, a person would think that if a man lived without God, only
for himself and only for riches, you'd think when he came to die
he'd be distraught. He'd be fearful in death. Not
so. Spurgeon said that quiet death
does not necessarily mean a happy hereafter. You hear people say,
well, he died so peacefully. That doesn't mean a thing. He
says here, the rich and the wealthy and the powerful, there are no
bands, no burdens in their death. We're not startled. Some people
are not startled. He says, Spurgeon said, some
people are not startled at the approach of death because they're
presumptuous. They're secure to the last, full
of strong delusions, believe in a lie. And they die peacefully. without any struggle at all.
But there are some godly men, godly women, who are aware of
the holiness of God, and of their own shortcomings, and death to
them may present some problems. Because they say with David,
when I consider the heavens, the work of thy What is man that
thou art mindful of him? And David who said this, who
am I? And what is my people? That God
should show such kindness. So he said, I watch them die. No bands in their death, no fear,
no struggle. They're presumptuous. They die
without conflict. Well I watch sometimes believers
are troubled. Their strength is firm. Look
at that verse there. Their strength is firm. They're
robust. They're healthy. Until the day
of death. They have little sickness and
few diseases. They're strong people who boast
in their strength. Who brag of their ability to
overcome any obstacle. I'm a self-made man. Strong. Another thing about it, he said,
they're not in trouble as other men. They're not in trouble. The prosperous unbeliever escapes
the troubles and toils of other men. Besides having strength
and good health, they don't have to worry about a job. They inherit
their money. They don't have to be concerned
with putting food on the table. They don't have to worry about
clothing their children. They never touch a plow but the
barns are full. They don't have the troubles
and cares that people have that live everyday lives, struggling
to make ends meet. They don't do that. They're never
in trouble with other men, as long as they're not poring like
other men. They're not chastised of God.
They're not smitten of God. They're not corrected of God
as He corrects His children. They're without chastisement,
whereof all are partakers." That's right. They're not plagued like believers.
To be without chastisement, whereof all are partakers. You're not
a son. So he says, I watched them, I
looked at their prosperity. There's no burdens in their debt,
there's strength, there's no diseases, they're not in trouble,
they don't have daily conflict about all the cares of life,
they're not plagued like other men. Therefore, watch, here's
the results. Here's the results of these,
when these two things are together, unbelief and prosperity. When
those two things are together, unbelief and prosperity, here's
what, here's the product. Number one, therefore pride encompasses
them about as a chain, they're proud people. always accompanies
unbelief and prosperity. Those ten believers who have
great prosperity, unusual strength, high IQs, great talent, much
influence, high office, he says they wear their pride like a
chain around their neck. Pride encompasses them as a chain
around their neck. And another thing that accompanies
unbelief and prosperity, violence. Violence. Violence covers them
as a garment. You pass that big mansion in
Fairmont, West Virginia, built by the coal baron. How do you
think he built that mansion? He built it with the blood and
the sweat and the tears of miners that worked in his mines from
before sundown and never saw the light of day except on the
weekend and paid them nothing. They're violent men. They're
violent men. They brag and bully others. They
bluster and browbeat the small and the weak. They make light
of other people's weaknesses and their strength. They make
light of other people's failures and brag on their success, which
they think is the proof of their own doing. That's right. Somebody didn't want me to go
into that big mansion down in Asheville, North Carolina. What's
the name of that thing? The Biltmore. Built by the, whatever
his name was. I'm not interested in going because
I know how it was built. It was built on robbery. Withholding from men their wages
and the fair shake. And I don't have any, I have
nothing but contempt for the people that own it That's right,
they're dead on it. They're violent people. Violent
people. And verse 7 says, this is unbelieving
prosperity, it always goes this way, it produces. Their eyes
stand out with fatness. They have more than the heart
could wish. They put their prosperity on display. Their every wish
is granted, their every whim is fulfilled and their eyes stand
out with fatness. They have more than the heart
could wish. And listen to verse 8, they're corrupt. All of these wealthy ballplayers
now, a million, they're corrupt. Just corrupt. They have to bail
them out of jail to have a full roster for a ballgame near them.
They're corrupt men. Prosperity without Godliness
corrupts people. Corrupts people. Popularity and
riches tends to corrupt because of the people it attracts. and
the doors that are open to people who can shell out the money.
They're corrupt and they speak, they speak wickedly concerning
oppression. What does that mean? They oppress
the poor, Amos said. Zechariah said they oppress the
widow. Malachi says they oppress the hireling in his wages. Solomon
in Proverbs says they oppress the afflicted. They oppress oppressive
people. They speak loftily. Loftily. What's all that they speak in
loftily? It's the opposite of humility. And why do they speak loftily?
I'll tell you why. Because their prosperity leads
them to believe, their popularity and prosperity and success leads
them to believe that their authority is on every subject. And they
expect the world to stand in awe of them and listen to them. They speak loftily. They set
their mouth against the heavens. There's a rich man here in this
town. I'm not going to call his name. But I had a funeral one
time and he had a part in the funeral. And he's sitting next
to me and he said, how does it feel to have to preach to rich
people and poor people? And he was the rich. I said,
well, everybody I preach to is poor. Like David, poor and needy. I don't preach to rich people,
because I don't have anything for rich people. He's the same
fellow that said my message was satanic, right there, the same
fellow. He said this sovereignty of God
is satanic. All right, look, he's, listen
to what it says in verse 9. They set their mouths against
the heavens. Now I've barged for an hour about
calling the sovereignty of God satanic. They set their mouths
against his being, against his government, against his salvation,
against his grace, and against his people. They set their mouths
against the heavens and their tongue walked throughout the
earth, doing what? Slandering believers, slandering
true preachers, slandering the people of God. Vicious, violent, proud, corrupt. And they set their mouth against
it. That's what prosperity and unbelief together will do. And I saw them, he said, and
I was envious. Can you imagine? I was envious. And now look at verse 10 and
11. I think I can help you on this. This verse provides difficulty
in interpretation. But if you look back at verse
9, they set their mouth against the heavens, their tongue walking
throughout the earth, attacking, harassing, persecuting God's
people. Therefore, his people, God's people, return hither,
hither. Where do they return? They return
to the throne of grace. They come to the throne of grace
for help, for encouragement, for mercy, grace to help in a
time of need, under persecution, under attack. under these difficulties,
they return to the throne of God. Because waters of a full
cup are rung out to them. Waters of a full cup are rung
out to them. One writer said, the cup of sorrow
and trials, the good man, the beloved of God, the people of
God, their cup of sorrow and trials is as full as the wicked
man's cup is full of prosperity and plenty. He's got a full cup,
running over prosperity, plenty, success, popularity, everything. They've got a cup full too. But
it's full of sorrow. David said, I have continual,
well Paul said, I have continual sorrow in me. Heaven is supplied
for my brethren according to the flesh. Paul said, I'm cast down, but not
destroyed. And God's people flee to God
because they've got a full cup of sorrow rung out to them. And
these people say, verse 11, this is not a believer talking here,
and they say, this is that wicked prosperity, prosperous man. How does God know? What he's
asking is this, where's your God? Does your God know you're
having trouble? Does your God know you're sick?
Does your God know you're dying? Does your God know you're hungry?
Does your God know you're troubled? Where is your God? Where is your
God? Is there knowledge in the Most
High? No believer would ever say that. That's these people
speaking. Where is your God? Where's your
God? Where's the promise of his coming,
they said in 2 Peter 3? Everything continues like it
is, trouble and sorrow. Where's your God? I like what
the three Hebrew children said over here in Daniel. I'm going
to read it. I know you're familiar with it. Daniel 3. Daniel 3. Old Nebuchadnezzar, he, at this
time, this was before the Lord slew him and brought him down,
but he was one of these proud fellows that lifted his voice
against heaven, against God's people, and commanded them to
pray to him and not to God. So Daniel 3 verse 16, Shadrach,
Meshach, and Abednego, back here in verse 15, the last line of
verse 15, old Nebuchadnezzar said, and who is that God that
shall deliver you out of my hands? Where is your God? Is your God
able to deliver you out of my hands, out of the fire furnace?
And here's our answer, verse 16. Shadrach, Meshach, and Abednego
answered and said to the king, O Nebuchadnezzar, we're not careful
to answer thee in this matter. We don't mind answering you at
all. If it be so, our God whom we serve is able to deliver us
from the burning fire furnace, and he will deliver us out of
thy hand, O king. But if he doesn't, be it known
to you. We'll not serve other gods nor
worship the golden image, because even if he doesn't save us, do
the rest, he's still God. He's still the only God. So that's
the answer. Where is your God? He's on the
throne. He's on the throne. He does all
things well. He says in verse 12, Behold,
these are the ungodly who prosper. See what I told you? unbelief
and prosperity. This is the results. These are
the ungodly. Look at them. Who prosper in
the world and increase in riches. Now these are the ungodly. Let's
read you what Spurgeon said about them. Listen to Spurgeon. I love
him. Behold, he said, look. Look at them. See them? Here
is a standing enigma. Here is for many people a stumbling
block of faith. But there they are. These who
deserve perdition, revel in prosperity. These who deserve to be in chains,
have gold chains around their necks. These who deserve to be
cast out of the world, own the things. These who are not fit to live
in the world, have the world at their feet. And the proud
grow prouder and the rich grow richer. And people are led to say, how
do you square that with divine justice? You can't humanly speak it, but
you can if you read on. And here's what Aesop said, I've
cleansed my heart in vain, washed my hands in innocency. These
are the thoughts going through his mind now. going through this
man's mind, this believer, especially under great affliction. Don't
tell me you haven't thought this before. Everybody has. It's gone through a terrible... John the Baptist, sitting down
in prison, 30 years old, about to be beheaded. Things he had seen were remarkable.
He said, where do the Lord say, are you he for whom we look or
do we look for another? Circumstances now, eh? He said, have I cleansed my heart
in vain? Have I walked honestly, my hands,
my heart, believing in God, my hands serving people? Is that
in vain? Elijah, sitting under the juniper
tree, he said, I'm the only one left. Ain't nobody left! Won't
you just kill me too? You remember when Lazarus was
sick, and the lad was going to Bethel, that was just two miles
from Jerusalem, and the disciples said, if you go up there, they'll
kill you. Don't go up there, they'll kill you. Christ said,
I've got to go. You know what Thomas said? Well,
let's go with him, get killed when they kill him. They'll kill
us too. And what he said here, my sincerity
of heart brings me no gain or advantage in this world. The
honesty of my hands. People deal dishonestly in business
and they prosper. He said, I deal honestly with
my hands and I lose. These are my thoughts. The crown
is for the wicked and the cross is for believers. My, my, all the day long, he
said in verse 14, I've been praying and chasing every morning. Now
here's, we're coming now to he's getting some light. If I say
this, if I say, I will speak this, I'm going to let this out. If I say it, now it's not always
wise to speak your thoughts. Let me tell you something. If I entertain careless thoughts
that aren't spiritual, not godly. I'm the one that suffers, I'm
the one that's injured. But when I get up in front of
God's people and speak to them, everybody's hurt. That's what
he says. If I say this, I think this,
but if I say it, behold, I'll offend against the generation
of God's children. If I say this, I'm going to offend.
How many am I going to offend? How many? When I thought to know this,
it was too painful for me. The thought of offending the
family of God, he couldn't bear it. And yet these thoughts within
him grieved him, gave him great pain and anguish. But he didn't
want to offend God's people. And I was just going through
a real struggle. Until, until, watch this, until I went into
the sanctuary of God. This one time I disagree with
Dr. Gill very strongly. They said he went to the church
and heard the word of God. Maybe he did. But that's not
where he went. He said, I went to the sanctuary
of God. I went where Paul went. I went
in my mind to the third heaven. In my mind I went to the eternity
where God dwells in the secret place. I left this earth. I was looking at the earth. I
was looking at the people of this earth. I was looking at
the materialism. I was looking at the flesh. I
was looking at all this dust and clay and ashes. I went to
the secret place where the Christ holy God reigns and orders everything
for his good and everything for his glory and everything for
the good of his people. I went where God ordains everything
for his glory and our good. And when I began to look, not
from here up there, but from up there down here, everything
changed. That's the reason I said, if
you want to know about the relationship of this well and what it amounts
to and all these other things, these materials, ask those around
the throne. They see up there everything
a whole lot different from the way we see it. It doesn't matter
now how they died. It doesn't matter what age they
died, old or young. It doesn't matter the trials
they had, the afflictions, the conflict here, because God's
hand used that to take them there. You see what I'm trying to say?
I went to the sanctuary of God. I went where my mind ought to
be able to foresee the effects and all the things of the world,
not on this earth. And here all this time he'd been
setting his affections on these things. These things. And he said, I
left here. And I went to the sanctuary of
God. And I saw how things were going
to end up. I looked at Moses' struggles
in favor of prosperity. I looked at Moses doing without,
and Pharaoh had everything. I looked at Moses going out in
the wilderness and Pharaoh on his palace, and down here that
looks kind of bad. But where are they now? I look
at Moses in the presence of God and Pharaoh in hell. Paul stood before Agrippa in
chains, in chains. Bonds and finish held his feet
and his hands. And all these proud, rich, prosperous,
influential, mighty men were not a care in the world, strong
and fit, than there stood, hollow beaten, and scarred, and poverty
stricken. Now you stand down here and look
at that, and you'll think, boy, he's in a mess, they got it made.
But if you look at them up here, The end from the beginning. They're
in trouble. He's got it made. He's got it
made. He's a child of God. He robed
in the righteousness of Christ. His name's written in heaven.
That's the reason our Lord said to the disciples, don't worry
about people that kill you down here. Worry about Him. It's able
to cast your body and soul into hell. It all depends on how you
look at it. Where are you standing? You're
standing in the sanctuary of God. He that dwelleth in the
secret place of the Most High shall abide under the shadow
of the Almighty. And he can watch this world and everybody in it
and not envy them for a moment. I don't envy Pharaoh for a moment. I envy Moses. I don't end with Paul standing
there in his chains. He's not got long to live either.
They're going to kill him. But I end with the men that killed
him. That's what this is saying. That's what it's saying. That's
what it's saying. I went to the sanctuary of God,
and I understood the end. Surely, their end is sure. Surely, surely, I will set them
in slippery places. Their end is judicial, God will
cast them down. Now our feet aren't in slippery
places, we're on the rock of Christ Jesus. God's not going
to cast us down, we're accepted in the beloved. And how aren't
they brought into desolation in a moment, they're utterly
consumed with terror. Their end is final, final and
eternal, utterly consumed. Whoever of you read that word,
utterly, before? They're utterly consumed. He's
able to save the very most of them to come to God by him. We're
utterly redeemed. That's a lot different. As a
dream when one waketh, so, Lord, when thou wakest, thou shalt
despise their image. Now, let me close. My heart was
grieved, as pricked in the reins. The heart, the affections, The reins, that's
the kidneys, that word is kidneys in the Bible, but they felt like
all the emotions had to do with the kidneys. So I was pricked
in my heart, my heart was grieved, I was pricked in my emotions,
I was so foolish. These thoughts are so foolish
and ignorant, I was like a beast before God. He's repenting. My whole being is repentant,
I'm ashamed. My heart is grieved and my emotions
are ashamed. Nevertheless, watch, here's my
presence, here's my present, I'm continually with thee, here's
my past, thou hast holden me by my right hand, here's my future,
thou shalt guide me with thy counsel, and afterward receive
me up to glory. Now then, whom have I in heaven
but thee? There is none on the earth I
desire besides thee. What would heaven be without
God? There'd be no joy, no glory, no light, the Lamb's the light.
What is earth without God? If in this life only we have
hope, we are all then most merciful. So whether in heaven or earth, God is my portion, my inheritance. My flesh and my heart faded,
but my God is the strength of my heart, my portion, my inheritance
forever. The low there that are far from
thee shall perish. Thou hast destroyed all of them
that go a-whoring from thee. It's good for me to draw near
to God, put my trust in the Lord God, that I may declare all his
works. That's a great psalm. I hope
it's a blessing to you. I was so blessed in studying
it, preaching it tonight.