Gather My Saints Together, Part 1

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Short Summary
The discourse provides a detailed, two-part study of Psalm 50, focusing on its prophetic significance in God’s divine plan, especially relating to the millennial kingdom and judgment. It highlights the role of Asaph, the psalm’s author, and explores themes such as God’s sovereignty, the gathering of the saints, judgment beginning with God’s people, and the spiritual covenant of sacrifice made by the faithful. The study emphasizes the connection between biblical symbolism, prophecy, and the ultimate establishment of God’s kingdom, encouraging a deeper understanding through textual analysis and cross-referencing Scripture.

Long Summary
Detailed Summary of the Discourse on Psalm 50, “Gather My Saints Together”

Introduction and Structure:
– The discourse is a two-part, in-depth textual Bible study centered on Psalm 50, verse 5: “Gather my saints together.”
– The speaker emphasizes the value of textual study after gaining an understanding of the divine plan through topical study.
– The approach involves verse-by-verse examination, cross-referencing Scriptures to illuminate meanings and prophetic implications.
– Notes will be made available for those who find the pace fast.

Authorship and Background of Psalm 50:
– Psalm 50 was authored by Asaph, a Levite and seer in King David’s time.
– Asaph wrote 12 Psalms, including Psalm 83, which is significant in prophecy.
– Asaph is noted in 2 Chronicles 29:30 and 1 Chronicles 16:4-5 as a chief musician and player of cymbals.
– He was part of the Gershonite clan, one of the Levite families; the other seers were Heman (Kohathite) and Yuduthan (Merarite).
– These three clans represented the Levites, who supported temple worship and music, organized into 24 divisions, which David arranged toward the end of his life.
– The Levites typically symbolize the Great Company, while priests symbolize the Little Flock in the antitype.
– A notable number: 288 Levites (1 Chronicles 25:7) equate to twice 144,000, connecting symbolically to the Church.

Writing Style of Asaph:
– Compared to David’s majestic and artistic style, Asaph’s writing is more didactic and lecture-like.
– His Psalms include prophetic and sometimes obscure elements.

Psalm 50 Verse 1 Analysis:
– Jehovah, described as “Mighty one God” (Yahweh El Elohim), has spoken and called the earth “from the rising of the sun to the going down thereof.”
– This phrase is linked to the millennial kingdom, marking its beginning and end.
– Scriptural parallels:
– Malachi 1:11 — God’s name will be great among the Gentiles “from the rising of the sun to its going down” during the Kingdom.
– Malachi 4:2 — The “Sun of righteousness” (Jesus) will arise with healing in its wings.
– Psalm 19:4-5 — The sun as a bridegroom coming forth, a metaphor for Christ’s revealing (Epiphany).
– Titus 2:13 and 2 Thessalonians 1:7 — References to the glorious appearing (epiphany) and revelation (apocalypse) of Jesus.
– The “going down” likely refers to the eventual end of the mediatorial kingdom when Jesus surrenders authority back to God the Father (1 Corinthians 15:28).
– Hebrews 7:17 clarifies Jesus’ priesthood is “for the age” (Greek “aion” = age), implying the mediatorial priesthood is temporal.

Psalm 50 Verse 2:
– “Out of Zion, the perfection of beauty God hath shined forth.”
– Zion (literal Jerusalem) is connected with God’s heavenly government (Psalm 2:6; 48:1-2; 87:2-3,5; Revelation 14:1; 21:2).
– The “holy city” or New Jerusalem is the symbol of the Kingdom government, comprising Jesus and the Church (the Bride).
– Obadiah 21 speaks of “saviors” (plural) coming up to Mount Zion to judge, indicating Jesus and the Church’s co-ruling role.
– Psalm 45:10-11 describes the Church as the Bride of Christ, “beautiful” due to Christlike character, not physical appearance.
– Isaiah 61:2 and Daniel 12:3 reinforce the concept of shining and bringing righteousness.
– Matthew 13:43 confirms the righteous will shine as the sun in the Kingdom.

Psalm 50 Verse 3:
– “Our God cometh, and doth not keep silence; a fire devoureth before him, and it is very tempestuous round about him.”
– Fire symbolizes judgment, purification, and the manifest presence of God (Exodus 19:17-18, the Sinai event).
– The “silence” of God during evil’s prevalence puzzles many (cf. Psalm 74:10-11, 22-23 where Asaph laments God’s delay in judgment).
– Judgment begins with God’s people (1 Peter 4:17).
– Malachi 3:2-3 describes God as a refiner’s fire purifying the sons of Levi (God’s true people).
– 1 Corinthians 3:13-15 illustrates testing of works by fire: those whose works endure receive reward; others suffer loss but are still saved “yet so as by fire,” interpreted as the Great Company’s fate.

Psalm 50 Verse 4:
– “He calleth to the heavens from above, and to the earth, that he may judge his people.”
– “Heavens and earth” symbolize religious and civil powers during the reign of sin.
– Judgment intensifies on Christendom, exposing false professions (the burning of the tares, Matthew 13).
– This prepares for the new heavens and new earth (Revelation 21:1).
– The final judgment leads to the “gathering” of the saints.

Psalm 50 Verse 5: “Gather my saints together”:
– The name Asaph means “gatherer,” fitting the theme.
– Two simultaneous gatherings of saints:
1. The Harvest Gathering:
– Jesus sends angels to gather elect from all directions (Matthew 24:30-31).
– Depicted as a feast; Luke 17:37 and Matthew 24:28 liken the gathering to eagles gathered for a meal.
– Revelation 3:20 depicts Jesus knocking and inviting to “sup” (feast) with Him, symbolizing fellowship and closeness.
2. The Heavenly Gathering:
– 1 Thessalonians 4:15-17 describes the resurrection of the dead in Christ and the rapture of living saints to meet Jesus in the air.
– This gathering began in 1878 with the resurrection of faithful saints and continues as faithful ones are “gathered” into the body.
– The covenant “by sacrifice” refers to the Church’s consecration and vow to God.

On the Covenant of Sacrifice:
– Romans 12:1 commands presenting “your bodies a living sacrifice, holy, acceptable to God.”
– The word “beseech” used by Paul stresses the importance of this offering.
– Our bodies are sinful, but justified by Jesus’ sacrifice, making our offering acceptable.
– Illustration: A paralyzed girl giving a gift to her father, but the father does all the work; similarly, God enables our sacrifice.
– Consecration is a one-time vow, not a daily repeated act (cf. Luke 2:22, presentation of Jesus).
– Leviticus 2:11 forbids leaven and honey in offerings:
– Honey symbolizes human life’s delights, which consecration sacrifices (Romans 6:3-6) must set aside.
– Baptism symbolizes union with Christ’s death, burial, and resurrection, confirming the covenant by sacrifice.

Psalm 50 Verse 6:
– “And the heavens shall declare his righteousness: for God is judge himself. Selah.”
– The “heavens” here are the new heavens that honor God’s righteousness.
– Psalm 19:1-6 supports this, describing the heavens declaring God’s glory, culminating in the sun as a bridegroom.
– The discourse ends here with a promise to continue examining Psalm 50 and related Scriptures in the next session.

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Key Bible Verses Mentioned:

– Psalm 50:5 — “Gather my saints together unto me, those that have made a covenant with me by sacrifice.”
– 2 Chronicles 29:30 — Praise by David and Asaph.
– 1 Chronicles 16:4-5 — Asaph the chief musician.
– 1 Chronicles 25:7 — Number of Levites (288).
– Hebrews 1:1-2 — God spoke through prophets and His Son.
– Malachi 1:11; 4:2 — God’s name great among Gentiles; Sun of righteousness.
– Psalm 19:4-5 — Sun as bridegroom.
– Titus 2:13; 2 Thessalonians 1:7 — Appearing and revelation of Jesus.
– 1 Corinthians 15:28 — Jesus subject to God after all subjection.
– Hebrews 7:17 — Priesthood “for the age.”
– Psalm 2:6; 48:1-2; 87:2-5; Revelation 14:1; 21:2 — Zion and heavenly government.
– Obadiah 21 — “Saviors” on Mount Zion.
– Psalm 45:10-11 — The church as bride, beautiful character.
– Isaiah 61:2; Daniel 12:3; Matthew 13:43 — Shining for righteousness.
– Exodus 19:17-18 — God on Mount Sinai with fire.
– Psalm 74:10-11, 22-23 — Asaph’s lament over God’s silence.
– 1 Peter 4:17 — Judgment begins with God’s house.
– Malachi 3:2-3 — God as refiner’s fire.
– 1 Corinthians 3:13-15 — Fire tests works; reward and loss.
– Matthew 24:35 — Heaven and earth passing away.
– Revelation 21:1 — New heaven and new earth.
– Luke 17:37; Matthew 24:28 — Gathering like eagles to a meal.
– Revelation 3:20 — Jesus knocking, ready to sup.
– Malachi 3:16-17 — Book of remembrance for those fearing Jehovah.
– 1 Thessalonians 4:15-17 — Resurrection and rapture.
– Romans 12:1 — Present bodies as living sacrifice.
– Luke 2:22; Leviticus 2:11 — Presentation and meal offering laws.
– Romans 6:3-6 — Baptism into Christ’s death and resurrection.
– Psalm 19:1-6 — Heavens declaring God’s glory.

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Themes and Applications:

– The psalm and connected scriptures emphasize the sovereignty, judgment, and kingdom rule of Jehovah God through Christ and His Church.
– The “gathering” of saints is both a present spiritual harvest and a future physical resurrection and rapture.
– The Church’s consecration is a solemn covenant involving sacrifice and dedication, enabled by Jesus’ justification.
– Judgment by fire purifies and tests believers, distinguishing the faithful “little flock” and the “Great Company.”
– The millennial kingdom is the period when God’s name is glorified worldwide, with Jesus and his followers as rulers and saviors.
– The study encourages reverence for God’s power and faithfulness, the importance of consecration, and hope in the future kingdom blessings.

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This comprehensive summary captures the discourse’s key points, scriptural foundations, and theological insights regarding Psalm 50 and related prophetic themes.

Transcript

Well, the title, Gather My Saints Together. This is going to be a two part discourse, very similar to Brother Harry, because there’s a lot of things that we want to cover in this. You undoubtedly recognize the title of our lesson as taken from the 50th Psalm, verse 5. It’s a text frequently used in the writings of Bible students. But the entire 50th Psalm comprises a context which is quite instructive with respect to God’s plan.

So we’re going to do a verse by verse consideration of this entire Psalm in our presentation today and tomorrow. You know, I might also add that a Bible study like this, a textual Bible study like this has many things available to be a blessing, you know, when someone is new in the truth. We don’t advise textual study. Use a topical study. Topical study is necessary to get your arms wrapped around the divine plan of the ages and to understand the fundamentals, the milk of God’s word, if you will, but the fundamentals of what the divine plan is all about.

But once you have that pattern, that understanding of what God is doing. Now, textual study takes up on a whole meaning because you can go through verse by verse, whether it’s an epistle by the Apostle Paul or a psalm like we’re going to do today or any other part. There’s great value in being able to put these things together, and the way you do it is pretty simple. As you look at the words and phrases in a text, you look to see where else in the Scriptures those might be, not what was said before and after, but also how the connections are made elsewhere in the Bible.

We’re going to do a lot of that. Now, one final caution. I am going to use a lot of Scriptures today. This is going to be a very intense Bible study as we go through these, and if you feel that I’m going too fast, don’t worry.

We’re going to make our notes available. That has all of the points that we’re going to make. So if I’m going a little faster, then you can take notes. Fear not, I will post the the pages of notes from my discourse tomorrow after we finish the second part of it. Let’s talk first about the author of the 50th Psalm.

It was written by someone named Asaph. Now, there are 12 Psalms written under the name of this Asaph, and he evidently was the writer of them all. By the way, we were talking a lot about Israel with Brother Bob’s talk and prophecy. It might interest you to know that Psalm 83, a center text, when it comes to talking about prophecy, was written by Asaph. So here’s a man that was inspired by God to write prophetic psalms, and we will find the same true here in this 50th Psalm.

Asaph was a man of high esteem during the days of King David and is mentioned second only to him as composer of Psalms. In Second Chronicles, chapter 29, verse 30, we read, Moreover, the king and the princes commanded the Levites to sing praises unto Jehovah with the words of David and of Asaph the Seer, and they sang praises with gladness, and they bowed their heads and worshiped. In 1st Chronicles, chapter 16, verse 5, we find that Asaph himself was a Levite and also player of the symbols. You know, when we think of symbols, we think of just this, this clanging.

But evidently the ancient Israelites were able to bring those sounds together quite beautifully. Let me read that. First Chronicles 16, 4, 5, and he appointed certain of the Levites to minister before the Ark of Jehovah and to celebrate and to thank and praise Jehovah, the God of Israel, Asaph the chief, and second to him, Zechariah, J.L. shemaramath, Jahiel, Matatava, Eliab, Benaiah, Obadidom, Jael with sultries and with harps, and Asaph with cymbals sounding aloud.

Now he’s mentioned many years later after his death in Nehemiah, chapter 12, verse 46. Again, another nice reference to show how esteemed this man was, and we read there, for in the days of David and Asaph of old, there were chief of the singers and songs of praise and thanksgiving to God. Now you notice in that earlier text that we read, he’s called a seer. He’s one of only three people that are called seers during David’s reign.

The other two were Heman and Yuduthan, also called Ethan. Each of them represented one of the three clans of the Levites. Asaph was a Gershonite, Heman was a Kohathite, and Yehudan was a Merarite. By the way, you may remember in seeing some layouts of the tabernacle that you had three of the 12 tribes of Israel on each of the four sides of the camp. But into the center you had the four families of the Levites.

There was the priestly family of Aaron, and then there was the Gershonites and the Kohathites and Merorites on either side. So here at the time of David, Asaph and Heman and Yudithan were representative of these other clans of the Levites, and they had a very important job to do at the Temple that Solomon would later bring. The sons of these three, four sons for Asaph, 14 sons for Heman, and six sons for Yuduthen were 24 in number, and each of these 24 sons headed up a music team and was assigned to one of the 24 divisions of the priests to handle the music requirements of worship during their periods of service.

It’s pretty interesting how carefully David put this all together. He organized these 24 divisions of the priests and the 24 divisions of the Levites. Interestingly enough, he did this in the closing days of his life, about the time he set up Solomon to to be his successor. Now, we can’t help but think, when we think of the type of the priests and the Levites, the antitype. The priests, of course, represent the little flock.

The Levites represent the great company. Now we associate the number 144 and its multiples with the Church. Why, of course, there’s 144,000. But I noticed just recently in preparing for this, in 1 Chronicles 25:7, it gives us the total number of Levites from the families of Asaph, Heman and Yuda Thin. In other words, all of the these that are involved in the temple.

And we’re given that number in 1st Chronicles 25:7, and the number of them with their brethren that were instructed in singing unto Jehovah, even all that were skillful, was 204 score and 8. Well, you can probably figure out 204 score and 8. That’s 288, and isn’t it interesting that 288 is 2 times 144?

I was wondering about this number 288. Might it represent something? In this case it’s representative of the Great company, the. The Levites, the typical Levites, and it shows the connection of worship of God between the priests and the Levites.

Of course, these 24 courses of Levites, they serve the temple day and night, and the Great company does the same thing in the kingdom. Remember Revelation chapter 7, verse 15. Therefore are they before the throne of God, and they serve him day and night in his temple, and he that sitteth on the throne shall spread his tabernacle over them.

So just a very interesting thing, if you can think of other applications of this 288, I haven’t done too much research. It might bring up some more information. One last thing about Asaph, as the author here of this 50th Psalm was the writing style. You know, when we look at the writing style of King David, it’s polished and flowing. It’s majestic, very artistic, and much more so than Asaph.

Asaph is a little stiffer. It’s more didactic. When you read Asaph’s Psalms, it’s not that there aren’t any majestic or flowing or polished parts to it, but it tends to be a little bit more almost like a. A college professor who’s giving a. A lecture.

And because it has a prophecy, some of the things are a little bit obscure, and we may see a little bit of this as we go on. All right, get your Bibles out. We’re going to go through Psalm 51 verse at a time. This psalm, as we shall see, is a psalm of judgment, but it opens with a proclamation.

Verse one, the Mighty one God Jehovah hath spoken and called the earth from the rising of the sun to the going down thereof. Now, the introduction of the Creator here is impressive. He’s called Yahweh El Elohim. If you look at a Hebrew, Zelena, you’ll see these three words there. Yahweh, Elohim El.

And it seems to. To express the idea of God’s mightiness. These are mighty ones, and clearly Asaph here wants to be sure we understand that we’re dealing with a very powerful God. His sovereignty, his godship, his identification as the Creator should bring us to our knees, should bring us to reverence.

And furthermore, he says, this mighty one hath spoken well. How does Jehovah speak? Well, the answer is almost always through intermediaries. But note Paul’s words in Hebrews, chapter one, verses one and two, where he talks about who Jehovah speaks through. Says God, who at sundry times and diverse manners spake in times past unto the fathers by the prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds.

So Paul notes that in time before Christ, the mighty Jehovah spoke to prophets, and in the first century spoke by his Son Jesus. But this first verse shows Jehovah calling the earth from the rising of the sun unto the going down thereof. Well, what could that mean? Well, I think this expression provides us with a slightly different perspective because it is a phrase that also marks the beginning of the millennial age. Turn your Bibles to the book of Malachi.

And this expression occurs twice in this book. First of all, Malachi 1:11, and the Prophet writes there. For from the rising of the sun, even unto the going down of the same. My name shall be great among the Gentiles. Let me pause there for a minute.

This sort of reflects this fifth year psalm, the first couple of verses, doesn’t it? Reading a little bit further, and in every place incense shall be offered unto thy name, and a pure offering. For my name shall be great among the Gentiles, saith Jehovah of hosts. Dear brethren, this is a clear reference to the millennial kingdom.

Only in that kingdom will the name of Jehovah be great among the Gentiles, and only in that kingdom will incense be offered in every place. Now there’s a second place where the application is made even more clear. This is Malachi four two, and we went, going from Malachi one to four two. But unto you that fear my name shall the sun of righteousness arise, with healing in its wings.

You shall go forth and gamble as calves in the stall. Who would deny that this beautiful metaphor is a reference to Jesus himself? And indeed it is our Lord Jesus with kingly power and a love that will heal the nations in the millennium. Now, there’s one more text that seems to speak the same thing. This is in Psalm 19, verses 4 and 5.

Now, please, as we read this, note the link between the Son and the bridegroom. Psalm 19, 4, 5. Their line has gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun, which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run his course. Now here’s a line or rule of God’s glory that goes out all through the earth.

The direction is like a repository of a sun in a tent which is open up. I mean, think about this, having a sun in a tent. Obviously, if it’s closed, you know, you can’t see the sun. Maybe the tent would be brought up bright about it. But this is the idea that it’s there and now it’s opening up just like a bridegroom coming out of his chamber.

Such powerful imagery, all in the harmony of our understanding of the millennial kingdom. Jesus presence hidden from the world is like the sun in the tent. They can’t see it. They don’t have the faith to see it. But the sun coming out of that tent is what we call the Epiphania and the apocalypses, the revelation and the bright shining of Jesus presence to all.

Here’s a couple of scriptures where these words are used Titus 2:13 looking for the blessed hope and appearing. There’s epiphania, the appearing of the glory of the great God and our Savior Jesus Christ. It makes us think of this Son coming out of the tent like a bridegroom. Second Thessalonians 1:7 has apocalypsis in it and to you that are afflicted, rest with us at the revelation. Apocalypsis of the Lord Jesus from heaven and the angels of his power in flaming fire.

Now, of course, if the rising of the sun refers to the setting up of the kingdom, then what does the going down thereof refer to? The end of the kingdom. Well, does that make sense? Does the kingdom end? Well, in one sense it does.

Remember that the mediatorial kingdom is a place to raise mankind to perfection, to restand them where Adam once stood, to resurrect them. Now, having achieved that, Jesus stands back out of God’s way and surrenders his oversight back to the heavenly Father. Recall how Paul expressed this in 1 Corinthians 15:28 and when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. Now one further footnote of this can be made in an Observation of Hebrews 7:17, which reads, for he testifieth, thou art a priest forever after the order of Melchizedek. Now we pull this up because we’re talking about how can the kingdom end, or what sense does it end?

We already saw Paul says that Jesus going to step away. That sort of suggests the ending of something, doesn’t it? Well, I think it’s the ending of the mediatorial phrase. This word here Forever in Hebrews 7:17 is rendered from the Greek iona, which means for the age. In fact, Marshall’s Greek interlinear translates it unto the age.

In other words, Jesus needs to function as a priest for the world only during the millennium. Once mankind is made perfect, they need no priest, they need no mediator. They can stand holy and pure before God without fear, and in fact, it is that very testing that God does in the little season, very similar to the testing that he did to Adam and Eve at the beginning of man. So looking at the word CONSTRUCTION in the first verse of this 50th time, we see plainly an application to the millennial age.

Does this continue in the next verse? Well, let’s go to verse two and find out Verse two.

Out of Zion, the perfection of beauty God hath shined forth. Now, the literal location of Zion was in Jerusalem. It was the location of David’s throne. So there is a strong connection of Zion with government. As we look for God’s word and the usage of this word, there are several references to the heavenly government of Christ.

The same thing as the heavenly phase of the kingdom. Let’s look at a few Psalm 2:6 yet have I set my king upon my holy hill of Zion. Now this second psalm is yet another prophetic psalm which deals with the conflict in earth. When the kingdom is being set up, it is Jehovah himself who installs Jesus as king, and where is this done?

Upon my holy hill of Zion. The heavenly kingdom, God’s holy hill, is said to be of Zion. This is a compelling connection. Similarly, in two more texts, both from Psalms Psalm 48:1 2 Great is Jehovah, and greatly to be praised in the city of our God in his holy mountain, beautiful in elevation, the joy of the whole earth is Mount Zion on the sides of the north, the city of the great King. Now you can see here the connection between Zion, God’s control, his holy mountain, another metaphorical symbol of his kingdom.

Psalm 87:2 and 3. Another example. Jehovah loveth the gates of Zion more than all the dwellings of Jacob. Glorious things are spoken of thee, O city of God. Selah.

The connection between this in this verse between Zion and the city of God is very interesting. Now even more interesting is what is found in verse 5 of this same Psalm 87:5 and of Zion it shall be said of her that this and that man was born in her, and the highest himself shall establish her. Here we have a clear reference to the faithful followers of Jesus, who like their head will be born in Zion and comprise a part of that heavenly government. Here’s one more text. Revelation 21:2 and I, John, saw the holy city New Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband boy.

That brings us back to this. The bridegroom coming out of a tent as a son coming out of a tent, doesn’t it? The bride has the same opportunity, the same glory, just as Jesus did, and this holy city, New Jerusalem again is a picture of that kingdom government comprising Jesus and the church. Once again one more revelation.

Chapter 14:1. We’re still looking at the connection of Zion with all these things, and that says, and I looked, and lo, a lamb standing on the Mount Zion, and with him 140 and 4,000 having his father’s names written in their foreheads and brethren, we could even multiply more Examples of this.

But this shows that connection with it. Now we might ask, well, why are they there on Mount Zion? What are they doing on Mount Zion? Well, we can guess. We said this is the hoverly government, so they must be governing.

Well, what does that governing entail? Here’s one more text that I think so beautifully expresses not only what Jesus is going to do for all of mankind, but what the Church is going to do as well. Obadiah, verse 21. Obadiah just has one chapter, so we just quote the verse. Obadiah 21, last verse there.

And saviors notice that plural Saviors shall come up on Mount Zion to judge the Mount of Esau, and the kingdom shall be Jehovah’s. You know, we talk about Jesus as the Savior of mankind, but this text is very interesting. It says, save yours, and it obviously includes his body members, his bride, the church, the little flock. Remember Jehovah? Jesus said that Jehovah wanted had great pleasure in giving the kingdom to his followers.

And why saviors? Why not just say kings shall come up on Mount Zion? Again, this expresses the functionality that Jesus and the Church will do for the world. Our function will be to raise them up to perfection as we saw elsewhere, and thus save them from sin and death. Now, the coming of the Judge is also noted in Revelation 21:2.

And I, John, saw the holy city, New Jerusalem, coming down out of heaven, prepared as a bride adorned for her husband. We saw that a moment ago. But here’s this idea. The church is considered by God as a thing of exceeding beauty. Now, we already saw in Revelation, I’m sorry, in Psalm 48:1 and 2.

But this lesson is further seen in the 45th Psalm. Now, the 45th Psalm is yet another prophetic psalm. It outlines all the individuals and classes within the divine plan and where they will end up, and after the first several verses that deal with Jesus, we come to Psalm 45:1011 describing the church, and again, look closely at this description of the church.

Hearken, O daughter, and consider and incline thy ear, and forget thine own people and thy Father’s health. So shall the King greatly desire thy beauty, for he is thy Lord, and worship thou him. The beauty. Brendan, do you consider yourselves beautiful?

Some of us would say, oh, not me. We do have some beautiful, physically beautiful people in among our brethren. But that’s not what it’s talking about physical beauty. It’s talking about the beauty of character, specifically the Christlike character. That’s what Jesus looks for, and that’s what Jehovah looks For that’s what constitutes beauty in God’s eyes.

Now we mentioned earlier in verse one of God speaking forth. Here we also see him shining forth out of Zion. That’s the word that’s used. Since Zion is the heavenly government comprised of Jesus and the Church, we understand that the light of Jehovah shines out of this government and this shining is done through Christ. Again, some Supporting Scriptures Isaiah 61:2 Arise, shine, for thy light is come, and the glory of Jehovah is risen upon thee.

For behold, darkness shall cover the earth, and gross darkness the people. But Jehovah shall arise upon thee, and his glory shall be seen upon thee, and the nations shall come to thy light, and kings to the brightness of thy rising. Isn’t that beautiful? Again, I mentioned earlier that in a textual study, when you’re taking these words and finding them elsewhere, you find support for the truths that we have. Wonderful support as well as illuminating detail.

Here’s one more supporting scripture, Daniel 12:3 and they that are wise shall shine as the brightness of the firmament, that they may turn many to righteousness as the stars forever and ever. There’s that Savior aspect of turning to righteousness, saving them from evil and unrighteousness. One more. Matthew 13:43 Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.

So Jehovah’s shining forth is done. Through Jesus and the church we have the opportunity to illuminate the world using the light and shine from Jehovah. It’s not our light, it’s his light. But we are privileged to be intermediaries in that respect. Let’s go down to verse three of Psalm 50.

Our God cometh and does not keep silence. A fire devoureth before him, and it is very tempestuous round about him. Now this fire here, verse three kind of reminds us of Sinai, where the law was given. You remember the aspect of fire there? This is found in Exodus chapter 19, verses 17 and 18.

And Moses brought forth the people out of the camp to meet God. Can you imagine? I’m going to introduce you to God. Remember Moses doing that? What?

What an exciting thing. Only it turned out to be a little bit more fearful than they expected, and they stood in another part of the mount, and Mount Sinai, the whole of it smoked because Jehovah descended upon it in fire, and the smoke ascended as the smoke of a furnace and the whole mountain quaked greatly. Oh, it was certainly a fear inspiring sight.

So much so you may remember that the Israelites said, you know, Moses, you talk to God. We don’t want to talk to God. You talk to God. They had that fear, and of course, that reaction did to some extent reflect a misunderstanding or at least a lack of deep understanding of what their God was.

God is a God of love. But there are times when his presence is very dramatic. Now, fire is also a general symbol of judgment, discerning judgment and purification. Now, the implication here in this verse is that God has for some time before he comes, kept silence. That’s what it says.

He was silent. In fact, this is the case. You know this. The silence of God when there’s so many bad things going on in the world has puzzled God’s servants probably since the time of Abel. Our friend Asaph is one who wrestled with this.

Here’s another Psalm, Psalm 74, that Asaph wrote, and there’s a couple of verses, several verses here, that express this puzzlement. First of all, Psalm 74, verses 10 and 11, Asaph writes, how long, O God, shall the adversary reproach? Shall the enemy blaspheme thy name forever? Why drawest back thy hand, even thy right hand?

Pluck it out of thy bosom and consume them? You can see the passion here that Asaph has. He’s puzzled by God’s silence. He’s puzzled by God not reacting to the blasphemy against his name and says, take your hand out and do something down in verses 22 and 23, he writes a little bit more. He says, arise, O God, and plead thine own cause.

Remember how the foolish man reproaches thee all the day. Forget not the voice of thine adversaries. The tumult of those that rise up against thee ascendeth continually. Well, we know, living at the end of the age, that God has kept his silence during the permission of evil. It was necessary for man to learn about the exceeding sinfulness of sin.

But the time for judgment eventually comes. God does not stay silent forever, and the symbol of fire is often seen in connection with judgment, both positive and negative judgment. Now, the picture of Israel receiving the law, standing before the great Judge there on Mount Sinai is a foreshadowing of the same activity for the world at the setting up of the kingdom. But in this period of judgment, the judgment begins not with the world, but with the house of God.

Remember Peter wrote 1 Peter 4:17. For the time has come for judgment to begin at the house of God, and if it begin first with us, what shall be the end of them that obey not the gospel? Of God. For a positive example where judgment begins with God’s servants.

We can go again back to Malachi. We looked at Malachi chapter one and chapter four, but now we’re going to jump to chapter three, Malachi three, two, three, and this is a positive example of judgment, and he writes there. But who can abide the day of his coming?

And who shall stand when he appeareth? For he is like a refiner’s fire and like fuller’s soap, and he will sit as a refiner and purifier of silver. He will purify the sons of Levi and refine them as gold and silver, and they shall offer unto Jehovah offerings in righteousness. Now, this is a judgment, a judgment fire that makes things more pure, makes them more precious.

We have another example of the fire of judgment that will reveal the true character of each 1 in 1 Corinthians 3, 13, 15. But now we have a little bit of a mixture, some good, some not so good. Let’s read that. 1 Corinthians 3, 13, 15. Every man’s work shall be made manifest for the day shall declare it.

By the way, you know how often we talked about day, the shining forth, the sun coming out. We’re talking about the finality of judgment at the end of the gospel age and the beginning of judgment in the millennial age. So the day shall declare it, because it shall be revealed by fire, and the fire shall try every man’s work of what sort it is. If any man’s work abide which he hath built thereon, he shall receive a reward.

Let me pause there. You and I are living consecrated lives. We’re trying our best to carry out God’s will in our lives every day, to put on righteousness, to avail ourselves of the work that God has us to do, and if in the fire of examination, the fire of trial, our work abides, we shall receive a reward. What’s the reward?

The reward of the divine nature. The same reward that Jehovah God offered his son, he also offers to us. But it will be through a trial. Through a trial by fire. Paul goes on there.

If any man’s work shall be burned, he shall suffer loss, but he himself shall be saved. Yet so as by fire. Well, there’s a loss here. In this particular group, their works are burned up because they aren’t quite up to what the requirements of God. Not quite up to the opportunities that afforded that individual.

So they suffer loss. What’s the loss? Well, they lose their crown. They do not make their Calling and election, sure, but Paul says, but he himself shall be saved yet. So as by fire.

Talking about the Great Company, this scripture really stands by itself. We have many, many examples in the Bible of types and shadows of the Great Company. But we have just this one text here that describes the difference between the little flock and the Great Company so beautifully, and it’s not. This is not a prophecy or it’s not imagery.

It’s stated very straightforward. So the Great Company will be saved, but they suffer loss. Now, of course, the fire of judgment goes beyond the church. The Church. It starts with the church of God, the house of God.

But that trial now finishes, and now the trial and the judgment comes upon the world, and it is first seen in the time of trouble, much of which we already see now as the kingdom is being set up. Let’s go to verse 4 of Psalm 50. He calleth to the heavens above and to the earth that he may judge his people.

So we’re still talking about judgment here. We’ve left the symbol of fire behind for a moment, and just talking about it now, in many places we see these twin symbols of heavens and earth. We see it here, heavens above into the earth, and they refer to the religious and civil powers in the world during the reign of sin and death.

There’s going to be a new heavens and new earth, but we’re still talking about the old heavens and the old earth. It is in this world that the servants of God, since the creation of Adam, have had to live, resisting the evil influences of the world and carrying out as much as they are able to do of the will of God. Now remember that in Matthew 24:35, Jesus spoke about heaven and earth passing away, so that old heaven and earth are not permanent. As the judgment comes upon both God’s true people and his professed people, we now begin to focus on Christendom. Christendom at this time comes under intense judgment, which reveals their true nature.

And remember how the tares of the Jesus parable are burned. The group represented by the tares are not destroyed in the sense of being killed, but rather they have their professions exposed as false. Their professions are burnt up. Now this in turn makes ready for the start of the new heavens and the new earth. Revelation 21:1, one of several places where this is mentioned.

And I saw a new heaven and a new earth. The first heaven and the first earth were passed away. Through this judgment comes what is the hope and joy of all the consecrated at the end of the age, the gathering to Christ, and this Word gathering is part of our title, and this brings us to verse five, from which our title is taken.

Gather my saints together unto me, those that have made a covenant with me by sacrifice. You know, we didn’t mention it on purpose earlier, but the name Asaph, Asaph means gatherer. How interesting that it should be used here. It’s consistent with the whole direction of the psalm, but especially this verse. Now, the gathering of the saints together occurs simultaneously on two fronts.

The gathering of the saints in the harvest.

And then shall he send his angels and shall gather together his elect, from the four winds and from the uttermost parts of the earth to the uttermost parts of the heaven. This gathering of the saints, the elect, the true seed, is a feature of the concluding period of the Gospel age. The harvest, and this gathering together is a tremendous blessing for the saints because it is a time of spiritual feasting. There’s two texts that show that this is a gathering to a meal, to a feast.

Luke, chapter 17, verse 30 and verse 37. Even thus shall it be in the day when the Son of Man is revealed, and they answered and sent to him, where, Lord? And he said unto them, wherever the body is thither, will the eagles be gathered together? Now, the idea here is that eagles are being gathered together for a meal.

And in fact, in the same version of Matthew, Matthew 24:28, Jesus says, Therefore, wherever the carcass is there will the eagles be gathered together. So it is a feasting. The picture painted here is one of feeding, and we understand the feeding to depict the spiritual feeding that we’ve been privileged in this harvest period. Now, our second text along these lines is found in Revelation, chapter 3, verse 20.

Again, this is a very familiar text to you. Has to do with the message to the church at Laodicea, the last church, the last period of the church during the Gospel age, and there in verse 20, Jesus says, Behold, I stand at the door and knock. Let me pause for a moment. When somebody knocks on your door, do you say, oh, somebody’s coming?

No, you say, somebody’s here. Jesus standing at the door and knocking is another picture, another indicator of his presence. His invisible presence says, he knocks. If any man hear my voice, he goes on and open the door, I will come into him and do what? And will sup with him, and he with me.

There’s this idea of a feast. Again, this is a straightforward promise to the truly consecrated during the Laodicean stage of the church, brethren, that Jesus would feast with us. How wonderful it is to be gathered unto this grand meal. Now, one other observation with respect to gathering on this side of the veil. Another beautiful text that gives us a bit of insight into the perspectives from the spiritual side is found once again in Malachi.

We’re going to go to Malachi, chapter 3, verses 16, 17. Interesting how Malachi has so many connections with this 50th Psalm, isn’t it? Malachi 3, 16, 17, and I love this. I want you to imagine this then.

They that feared Jehovah spake with one another, and Jehovah hearkened and heard, and a book of remembrance was written before him for them that feared Jehovah and that thought upon his name. Brethren, when we get together for fellowship, we talk about these wonderful items of truth, this feasting, spiritual feasting that we’re having together. God takes notice.

Our Heavenly Father takes notice to the point that a book of remembrance is written up for him. That’s why fellowship is so beautiful, so important, because it is part of our worship of God and part of God’s inspection of us, and it can only be true for them that feared Jehovah and thought upon his name. Being consecrated means not only that we fear God, but we ought to be thinking about His Name quite a lot and thinking about the wonderful truth he’s given us. Our conversations are being gathered and recorded, and the evidence is compiled to direct the selection of those who will make up the kingdom, the jewels of Jehovah.

Now this brings us to the second way in which a gathering of the saints to Jesus occurs. It’s the heavenly gathering, and we go to 1st Thessalonians, chapter 4, verses 15 through 17. For this we say unto you, by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of an archangel and with the trump of God.

And the dead in Christ shall rise first. Then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and so shall we ever be with the Lord. Brethren, this is the gathering in glory, the ultimate recognition and reward for our faithfulness. What a gathering that will be.

It’s already begun. Since 1878, all of the sleeping saints in the past now have been gathered to Jesus, and those on this side of the veil since then, one by one by one by one by one, are being gathered into that body. Brethren, how important it is that we focus on our consecration so that we might have this Second and more wonderful gathering. Now, the rest of verse five says, those that have made a covenant with me by sacrifice.

The meaning of the sacrifice of the Church is controversial among some, but what can we deduce from God’s word? Well, first of all, that the Church makes some kind of sacrifice is undeniable in view of Romans 12:1. You know this very, very well. Here’s our consecration scripture. I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice.

Paul calls it a sacrifice holy, acceptable unto God, which is your reasonable service, by the way. You know that you notice that term Paul uses, I beseech you. Now, that’s not a word that we use a lot these days, beseech. You know, we normally would say ask or request. But when you think of the word beseech, this is a request that’s coming from the heart.

I beseech you, brethren. You’ll find it an interesting study. If you look up every occurrence where Paul uses that expression, I beseech you. What you end up with is a short list of things that Paul considered especially important. Now, notice that Paul distinctly brings into the equation our bodies.

Now, understanding that our bodies are imperfect and sinful and have no value to God whatsoever, makes us wonder how it could be a holy sacrifice. Well, the obvious answer is that the gift of justification by the blood of Jesus is what makes us acceptable and makes us holy. Jesus. Sacrifice provides the means to come to God. I’m going to tell you a little story about what I. I think illustrates what justification is all about.

We have nothing innately to offer God. We’re sinful. We’re part of the fallen race. So all we can offer God is what he gives us, and that’s what this story is about.

A little girl who was eight years old was paralyzed in her legs. But she wanted to get a birthday gift for her daddy. So she asked him, could you pick me up, Daddy, and take me to the store? So he does that. He carried her around the store until she found a suitable presentation.

Then she asked if he would buy the item. He does. They went home and she asked, daddy, could you help me wrap this? He does. When it’s all done, she held it out to him and says, happy birthday, Daddy.

Daddy did everything. But it was still a gift that she gave him. This is an illustration of justification and sacrifice. Everything we have to give to the Father has already been given to us. We present something of value to the Father only because he valued it in the first place.

The Presentation of ourselves and sacrifice is our vow, and it’s a covenant of converse, of consecration. The specific act suggested by the word present is important. There has been some thoughts that I’ve heard from time to time that I really don’t like about the word present. One time I heard, well, we.

We present our bodies in sacrifice every day, and with that they were saying that Romans 12, the first one may not be so much for consecration. The vow of consecration. I disagree entirely. This same word is found in Luke chapter 2, verse 22.

And it says, when the days of their purification according to the law of Moses were up, they brought him, Jesus as a babe up to Jerusalem to. To present him to the Lord. Well, this is a one time thing. It’s a presentation. In fact, when they did that, it was required under the law.

Leviticus 12 describes what newborns have to be done. So our consecration unto death is when we present our bodies in our vow of consecration as a sacrifice, and just as the sacrifices of Jesus and all the law foreshadowed the activities of Jesus in the church, so we have to be very careful too that we carry out those requirements. A little detour and a suggestion. This almost seems off subject, but I think it’s worthwhile here to discuss and we may see it.

We will see it a little bit later in this psalm. In Leviticus 2:11 we read this. No meal offering which shall offer unto Jehovah shall be made with leaven, for ye shall burn no leaven, nor any honey as an offering made by fire unto Jehovah. Now, did you notice here that honey is prohibited from sacrifices ordained by the law? Why is this?

Well, I like the suggestion from Brother Fry that honey is a symbol of life and the delights of being alive as a human being. Remember, the promised land was called a land of milk and honey. It was a land that would support their lives and delight them. In fact, during one particularly difficult battle, when King Saul told his army not to eat but keep pressing on, some of his soldiers came upon honey on the ground. None dared to eat it, even though they were very hungry.

But Jonathan, Saul’s son, ate it, and we are told that his eyes were enlightened. The idea here is that he was energized by the honey and later testified that if all the people had eaten it, the route of the Philistines would have been much greater since our covenant of sacrifice, and we’re back to this covenant of sacrifice again. Our consecration vow is to die.

It seems appropriate that a symbol of human life and energy and delight in human life not be permitted in the meal offerings. That is not to say that we don’t enjoy being human beings. We do, but our consecration is unto death. We are not to espouse so much delight in human life as to spoil our sacrifice. That seems to be why Honey was not permitted.

We’re going to see Honey again a little bit later as we move down the psalm. That our covenant of sacrifice is a sacrificial death of the flesh is seen in Romans 6, 3, 6. Let me read this. Or don’t you know that all of us who are baptized into Christ Jesus were baptized into his death. We were therefore buried with him through baptism into death in order that just as Christ was raised from the dead through the glory of the Father, we too may live a new life.

Let me pause there. This is not a new human life, but this is a spiritual life. This is a life where we are raised up to heavenly situations. Reading a little bit further. If we have been united, planted, King James Version says, with him in his death, we shall certainly also be united with him in his resurrection.

For we know that our old self was crucified with him so that the body of sin might be done away with, that we should no longer be slaves to sin. Note carefully the parallels that Paul made here. Verse 3, Jesus death, our death. Verse 4, Jesus flesh buried. We’re buried in baptism, but later in reality.

Verse 5, Jesus planted. We’re planted also. Verse 5, Jesus raised. We are raised. Verse 6.

Jesus crucified. We are crucified with him. These are very strong parallels and they confirm for me at least the atonement day types picturing both Jesus as the bullock and the church as the goat. Both Jesus and the church have made a vow, a covenant by sacrifice.

Let’s go on to verse six, and we’re going to have to wrap up here almost out of time, and the heavens shall declare his righteousness. For God is judge himself. Selah, the heavens here are the new heavens.

Why? Because the old heavens seldom honored God for his righteousness. When you think of the heavens declaring something, we’re reminded of the 19th Psalm. We read some of these verses previously, but look at the context here and read the first six verses. The heavens declare the glory of God, and the firmament showeth forth his handiwork.

Day unto day uttereth speech, and night unto night showeth his knowledge. There is no speech nor knowledge. Their voice is not heard. Their line has gone out through all the earth, and their words to the end of the world.

And now we get something that we read earlier. In them he has set a tabernacle for the sum, which is as the bridegroom coming out of his chamber, and rejoiceth as a strong man to run his course. His going forth is from the end of the heavens, and his circuit at the end of it. There is nothing hid from the heat thereof. These verses are saying, the heavens are proclaiming, but what are they proclaiming?

Well, brethren, we’re going to have to stop here. We’re going to pick up with verses 7 through 11 here in Psalm 19 as a little bit more support for this verse 6 of Psalm 50. We hope that this has excited you, seeing all these wonderful connections here, these beautiful prophecies, and we trust the Lord will bless this to you until we pick this up again tomorrow. May the Lord bless you.

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