THE BOOK OF
PSALMS

Title

The entire collection of Psalms is entitled Praises in the Hebrew text. Later, rabbis often designated it “The Book of Praises.” The Septuagint (LXX), the Greek translation of the OT, labeled it “Psalms” (cf. “The Book of Psalms” in the NT: Luke 20:42; Acts 1:20). The Greek verb from which the noun psalms comes basically denotes the “plucking or twanging of strings,” so that an association with musical accompaniment is implied. The English title derives from the Greek term and its background. The Psalms constituted Israel’s ancient, God-breathed (2 Tim. 3:16) “hymnbook,” which defined the proper spirit and content of worship.

There are 116 psalms that have superscriptions or titles. The Hebrew text includes these titles with the verses themselves. When the titles are surveyed individually and studied as a general phenomenon, one discovers that there are significant indications that they were appended to their respective psalms shortly after composition and that they contain reliable information (cf. Luke 20:42).

These titles convey various kinds of information such as authorship, dedication, historical occasion, liturgical assignment to a worship director, liturgical instructions (e.g., what kind of song it is, whether it is to have a musical accompaniment, and what tune to use), plus other technical instructions of uncertain meaning due to their great antiquity. One very tiny, attached Hebrew preposition shows up in the majority of the Psalm titles. It may convey different relationships, e.g., “of,” “from,” “by,” “to,” “for,” “in reference to,” or “about.” Sometimes, it occurs more than once, even in short headings, usually supplying “of” or “by” person X . . . “to” or “for” person Y information. However, this little preposition most frequently indicates the authorship of a psalm, whether “of” David, the accomplished psalmist of Israel, or “by” Moses, Solomon, Asaph, or the sons of Korah.

Authorship and Date

From the divine perspective, the Psalter points to God as its author. When approaching authorship from the human side, one can identify a collection of more than seven composers. King David wrote at least seventy-three of the one hundred and fifty psalms; the sons of Korah accounted for ten (Pss. 42; 44–49; 84; 85; 87); and Asaph contributed twelve (Pss. 50; 73–83). Other penmen included Solomon (Pss. 72; 127), Moses (Ps. 90), Heman (Ps. 88), and Ethan (Ps. 89). The remaining fifty psalms remain anonymous in their authorship, although Ezra is thought to be the author of some. The time range of the Psalms extends from Moses, c. 1410 B.C. (Ps. 90), to the late sixth or early fifth century B.C. post-exilic period (Ps. 126), which spans about nine hundred years of Jewish history.

Background and Setting

The backdrop for the Psalms is twofold: (1) the acts of God in creation and history, and (2) the history of Israel. Historically, the psalms range in time from the origin of life to the post-exilic joys of the Jews liberated from Babylon. Thematically, the psalms cover a wide spectrum of topics, ranging from heavenly worship to earthly war. The collected psalms comprise the largest book in the Bible and the most frequently quoted OT book in the NT. Psalm 117 represents the middle chapter (out of 1,189) in the Bible. Psalm 119 is the largest chapter in the entire Bible. Through the ages, the psalms have retained their original, primary purpose, i.e., to engender the proper praise and worship of God.

Historical and Theological Themes

The basic theme of Psalms is living real life in the real world, where two dimensions operate simultaneously: (1) a horizontal or temporal reality, and (2) a vertical or transcendent reality. Without denying the pain of the earthly dimension, the people of God are to live joyfully and dependently on the person and promises standing behind the heavenly/eternal dimension. All cycles of human troubles and triumphs provide occasions for expressing human complaints, confidence, prayers, or praise to Israel’s sovereign Lord.

In view of this, Psalms presents a broad array of theology, practically couched in day-to-day reality. The sinfulness of man is documented concretely, not only through the behavioral patterns of the wicked, but also by the periodic stumblings of believers. The sovereignty of God is everywhere recognized, but not at the expense of genuine human responsibility. Life often seems to be out of control and, yet, all events and situations are understood in the light of divine providence as being right on course according to God’s timetable. Assuring glimpses of a future “God’s day” bolsters the call for perseverance to the end. This book of praise manifests a very practical theology.

A commonly misunderstood phenomenon in Psalms is the association that often develops between the “one” (the psalmist) and the “many” (the theocratic people). Virtually all of the cases of this occur in the psalms of King David. There was an inseparable relationship between the mediatorial ruler and his people; as life went for the king, so it went for the people. Furthermore, at times this union accounted for the psalmist’s apparent connection with Christ in the messianic psalms (or messianic portions of certain psalms).

The so-called imprecatory (curse pronouncing) psalms may be better understood with this perspective. As God’s mediatorial representative on earth, David prayed for judgment on his enemies, since these enemies were not only hurting him, but were primarily hurting God’s people. Ultimately, they challenged the King of kings, the God of Israel.

Interpretive Challenges

It is helpful to recognize certain recurring genres or literary types in the Psalter. Some of the most obvious are: (1) the wisdom kind with instructions for right living; (2) lamentation patterns which deal with the pangs of life (usually arising from enemies without); (3) penitential psalms (mostly dealing with the “enemy” within, i.e., sin); (4) kingship emphases (universal or mediatorial; theocratic and/or messianic rule); and (5) thanksgiving psalms. A combination of style and subject matter helps to identify such types when they appear.

The comprehensive literary characteristic of the psalms is that all of them are poetry par excellence. Unlike most English poetry, which is based on rhyme and meter, Hebrew poetry is essentially characterized by logical parallelisms. Some of the most important kinds of parallelisms are: (1) synonymous (the thought of the first line is restated with similar concepts in the second line, e.g., Ps. 2:1); (2) antithetic (the thought of the second line is contrasted with the first, e.g., Ps. 1:6); (3) climactic (the second and any subsequent lines pick up a crucial word, phrase, or concept and advance it in a stair-step fashion, e.g., Ps. 29:1, 2); and (4) chiastic or introverted (the logical units are developed in an A . . . B/B . . . A pattern, e.g., Ps. 1:2).

On a larger scale, some psalms in their development from the first to the last verse employ an acrostic or alphabetical arrangement. Psalms 9; 10; 25; 34; 37; 111; 112; 119; and 145 are recognized as either complete or incomplete acrostics. In the Hebrew text, the first letter of the first word of every verse or section begins with a different Hebrew consonant, which advances in alphabetical order until the twenty-two consonants are exhausted. Such a literary vehicle undoubtedly aided in the memorization of the content and served to indicate that its particular subject matter had been covered from “A to Z.” Psalm 119 stands out as the most complete example of this device, since the first letter of each of its twenty-two, eight-verse stanzas moves completely through the Hebrew alphabet.

Outline

The one hundred and fifty canonical psalms were organized quite early into five “books.” Each of these books ends with a doxology (Pss. 41:13; 72:18–20; 89:52; 106:48; 150:6). Jewish tradition appealed to the number five and alleged that these divisions echoed the Pentateuch, i.e., the five books of Moses. It is true that there are clusters of psalms, such as (1) those drawn together by an association with an individual or group (e.g., “The sons of Korah,” Pss. 42–49; Asaph, Pss. 73–83), (2) those dedicated to a particular function (e.g., “Songs of ascents,” Pss. 120–134), or (3) those devoted explicitly to praise worship (Pss. 146–150).

But no one configuration key unlocks the “mystery” as to the organizing theme of this five-book arrangement. Thus, there is no identifiable thematic structure to the entire collection of psalms. A brief introduction and outline for each psalm will be provided with the commentary for individual psalms.

1:1–6 This wisdom psalm basically functions as an introduction to the entire Book of Psalms. Its theme is as big as the whole Bible because it tells of people, paths, and ultimate destinations (for a significant parallel, see Jer. 17:5–8). By two elements of contrast, Psalm 1 separates all people into their respective spiritual categories:

I. By Observation, All People Are Separated Ethically (1:1–4)

A. A Picture of the Godly (1:1–3)

B. A Picture of the Ungodly (1:4)

II. By Outcome, All People Are Separated Judicially (1:5, 6)

A. The Failure of Ungodly People (1:5)

B. The Fruition of Lifestyles (1:6)

1. Recognition of the godly (1:6a)

2. Ruination of the ungodly (1:6b)

1:1 Blessed. From the perspective of the individual, this is a deep-seated joy and contentment in God; from the perspective of the believing community, it refers to redemptive favor (cf. the blessings and cursings of Deut. 27:11–28:6). walks not . . . nor stands . . . nor sits. The “beatitude” man (cf. Matt. 5:3–11) is first described as one who avoids such associations as these which exemplify sin’s sequential downward drag.

1:2 his delight . . . in the law. Switching to a positive description, the spiritually “happy” man is characterized by the consistent contemplation and internalization of God’s Word for ethical direction and obedience.

1:3 like a tree. Because of the mostly arid terrain of Israel, a lush tree served as a fitting symbol of blessing in the OT. planted. Lit. “transplanted.” Trees do not plant themselves; neither do sinful people transport themselves into God’s kingdom. Salvation is His marvelous work of grace (cf. Is. 61:3; Matt. 15:13). Yet, there is genuine responsibility in appropriating the abundant resources of God (cf. Jer. 17:8), which lead to eventual productivity.

1:4 The ungodly are not so. This is an abrupt contrast, lit. “not so the wicked!” chaff. A frequent OT word picture from harvest time for what is unsubstantial, without value, and worthy only to be discarded.

1:5 Therefore . . . not stand.Therefore introduces the strong conclusion that the ungodly will not be approved by God’s judgment.

1:6 the LORD knows. This is far more than recognition; the Lord “knows” everything. In this context, the reference is to personal intimacy and involvement with His righteous ones (contrast Matt. 7:23; cf. 2 Tim. 2:19). the way of. The repetition of this phrase picks up on the “path” imagery so characteristic of this psalm. It refers to one’s total course of life, i.e., lifestyle. Here, these two courses arrive at the ways of life and death, as in Deuteronomy 30:19; Jeremiah 21:8; cf. Matthew 7:13, 14. shall perish. One day the wicked person’s way will end in ruin; a new order is coming, and it will be a righteous order. So Psalm 1 begins with the “blessed” and ends with those who “perish” (cf. Pss. 9:5, 6; 112:10).

2:1–12 Sometimes Psalm 2 is said to share with Psalm 1 in the role of introducing the Psalter (cf. “Blessed” in 1:1 and 2:12). Also, it seems that while the function of Psalm 1 is to disclose the two different “ways” for individuals, Psalm 2 follows up with its application to nations. This psalm is normally termed “royal” and has had a long history of messianic interpretation. Although it has no title, it seems to bear the imprint of David’s hand. As such, it fluidly moves from the lesser David through the Davidic dynasty to the greater David—Jesus Christ. Psalm 2 progressively shines its poetic spotlight on four vivid scenes relating to the mutiny of mankind against God:

I. Scene One: Human Rebellion (2:1–3)

II. Scene Two: Divine Reaction (2:4–6)

III. Scene Three: Divine Rule (2:7–9)

IV. Scene Four: Human Responsibility (2:10–12)

2:1 plot a vain thing. This is the irony of man’s depravity—devising, conspiring, and scheming emptiness (cf. Ps. 38:12; Prov. 24:2; Is. 59:3, 13).

2:2 against . . . against. The nations and peoples, led by their kings and rulers (v. 1), direct their hostility toward the Lord and His anointed one. The consecrated and commissioned mediatorial representative referred to David in a near sense and Messiah, i.e., Christ, in the ultimate sense (cf. Acts 4:25, 26).

2:3 Their bonds . . . Their cords. Mutinous mankind, instead of understanding that these are God’s love-bonds (Hos. 11:4), view them as yoke-bonds (Jer. 5:5).

2:5 Then. After mocking them with the laughter of divine contempt, God speaks and acts from His perfectly balanced anger.

2:6 I have set. Their puny challenge (v. 3) is answered by this powerful pronouncement. It is as good as done; His king will be enthroned on Jerusalem’s most prominent hill.

2:7 I will declare the decree. The installed mediator now recites the Lord’s previously issued enthronement ordinance. You are My Son. This recalls 2 Samuel 7:8–16 as the basis for the Davidic king. It is also the only OT reference to the Father/Son relationship in the Trinity, a relationship decreed in eternity past and demonstrated in the incarnation, thus a major part of the NT. Today I have begotten You. This expresses the privileges of relationship, with its prophetic application to the Son-Messiah. This verse is quoted in the NT with reference to the birth of Jesus (Heb. 1:5, 6) and also to His resurrection (Acts 13:33, 34) as the earthly affirmations.

2:9 You shall . . . You shall. The supreme sovereignty of “the King of kings” is pictured in its subjugating might. The shepherd’s “rod” and the king’s “scepter” are the same word in the original. Shepherding and kingly imagery often merged in ancient Near Eastern thought (cf. Mic. 7:14).

2:10–12 The tone of these verses is surprising. Instead of immediate judgment, the Lord and His Anointed mercifully provide an opportunity for repentance. Five commands place responsibility on mutinous mankind.

2:12 Kiss the Son. This symbolic act would indicate allegiance and submission (cf. 1 Sam. 10:1; 1 Kin. 19:18). The word for Son here is not the Hebrew word for son that was used in verse 7, but rather its Aramaic counterpart (cf. Dan. 7:13), which is a term that would especially be suitable for these commands being addressed to “nations” (v. 1). perish in the way. These words pick up the major burden of Psalm 1.

3:1–8 This psalm intermingles both lament and confidence. In its sweeping scope, it becomes a pattern for praise, peace, and prayer amidst pressure. As it unfolds through three interrelated, historical phenomena, David shares his theological “secret” of having assurance in the face of adversity.

I. The Psalmist’s Predicament (3:1, 2)

II The Psalmist’s Peace (3:3–6)

III. The Psalmist’s Prayer (3:7, 8)

3: Title The first of seventy-three psalms attributed to David by superscription. Further information connects its occasion with the Absalom episode (2 Sam. 15–18), although many of its features are more descriptive of persecution in general.

3:1, 2 increased . . . Many . . . Many. The psalmist begins on a low note with his multiplied miseries.

3:2, 3 no help for him . . . But You . . . a shield for me. There is a strong contrast between the allegation and the psalmist’s assurance. David’s attitude and outlook embraces the theology that Paul summarized in Romans 8:31. Psalm 3 also introduces Divine Warrior language (cf. Ex. 15 as a background).

3:5 I lay down and slept. Since God is known for His sustaining protection, David could relax in the most trying of circumstances.

3:7 Arise, O LORD. This is a battle cry for God to engage the enemy and defend His soldiers (cf. Num. 10:35; Ps. 68:1).

3:8 Salvation belongs to the LORD. This is a broad-sweeping, all-inclusive deliverance, whether in the temporal or eternal realm.

4:1–8 There are certain similarities between Psalms 3 and 4. For example, the former is sometimes labeled a morning psalm (cf. 3:5), while the latter has been called an evening psalm (cf. 4:8). In both, David is besieged with suffering, injustice, and oppression. Additionally, Psalm 4 also exhibits the changing attitudes of the worshiper in his most difficult circumstances. David’s movement will be from anxiety to assurance, as he travels down the road of prayer and trust in God. At the end of yet another day of pressure, pain, and persecution, David engages in three conversations which ultimately lead to a point of blessed relaxation:

I. Praying to God for Preservation (4:1)

II. Reasoning with His enemies about Repentance (4:2–5)

III. Praising God for True Perspective (4:6–8)

4: Title Psalm 4 introduces the first of fifty-five assignments to the master, director, or chief overseer of worship services in its title. Further instruction is given in the direction “with stringed instruments.” The chief musician, therefore, was to lead the great choir and the string portion of the orchestra in this celebration of worship.

4:1 O God of my righteousness. The ultimate basis for divine intervention resides in God, not in the psalmist. For insight about union with God’s righteousness based on His mercy, see Jeremiah 23:6 (cf. 1 Cor. 1:30). distress. This is an important word for trying circumstances in the psalms. It pictures the psalmist’s plight as being in straits, i.e., painfully restricted. Here, his testimony to God’s historical salvation, “you have relieved me,“ conveys the picture that his Lord had provided space or room for him.

4:2, 3 God’s agenda for David (v. 3) is radically contrasted with that of his enemies (v. 2). The term for godly or pious in the OT is above all else indicating a person blessed by God’s grace.

4:4 Be angry, and do not sin. In this context, the admonition means to tremble or shake in the fear of the Lord so as not to sin (cf. Is. 32:10, 11; Hab. 3:16).

4:5 trust. This command reflects the primary word group in the OT for faith-commitment.

4:6–8 The taunting skeptics are cut off by the testimony of the psalmist’s rest because of God’s personal blessings.

4:8 dwell in safety. The word safety introduces a play on words by going back to the term trust in verse 5. David evidences a total confidence in God in the midst of his crisis.

5:1–12 Psalm 5 is basically a lament with elements of (1) declarations of innocence and (2) confidence and prayers for protection. David was standing in the presence of the Lord when he put his enemies before his God. His prayers have two major concerns: “Help me and harm them!” Therefore, David releases his respective prayers for divine intervention and imprecation with two rounds of contrasting thought which differentiate the enemies of God from the children of God.

I. Round One: Theological Contrast of Retribution with Reconciliation (5:1–8)

A. David’s Prayer for Intervention Expressed (5:1–3)

B. David’s Prayer for Intervention Explained (5:4–8)

II. Round Two: Practical Contrast of the Wayward with the Worshipful (5:9–12)

A. David’s Prayer of Imprecation Expressed (5:10a-c)

B. David’s Prayer of Imprecation Explained (5:9, 10d–12)

5: Title Whereas the instructions to the worship leader in Psalm 4 pertain to a stringed accompaniment, Psalm 5 is to be celebrated in community worship with flute accompaniment (cf. 1 Sam. 10:5; 1 Kin. 1:40; Is. 30:29).

5:1 Give ear. This command is built upon the word for ear. It takes its place alongside parallel requests that God would pay careful attention to the supplicant and his sufferings (Pss. 17:1; 55:1, 2).

5:2 My King and my God. David may have been the anointed theocratic king on earth, but he fully understood that the ultimate King of all Israel and of the whole earth is God (for God’s conditional allowance for mediatorial kingship, see 1 Sam. 8:19ff.).

5:3 in the morning . . . in the morning. These words have led many people to label this a morning psalm (cf. Ps. 3:5).

5:4–6 not . . . nor . . . not . . . hate . . . destroy . . . abhors. These three negatively phrased descriptions follow three directly stated affirmations. This reveals God’s perfect standard of justice both in principle and in practice.

5:7 But as for me. The psalmist starkly contrasts himself with his enemies. They are haughty; he is humble.

5:8, 9 To man’s “hoof” problem, David exposes man’s “mouth” problem, with special application to his slick-talking enemies. Proverbs is especially given to exposing the deadliness of mankind’s spiritual “hoof” and “mouth” disease, i.e., one’s walk and talk. Paul includes these assessments from Psalm 5:9 in his list of fourteen terrible indictments of all mankind in Romans 3:13.

5:8 Lead me . . . Make Your way straight. Disciples are to walk in God’s way(s), being obedient to His direction for their lives; yet, they are fully dependent upon His grace for responsible progress (cf. Ps. 119:1–5, 26, 27, 30, 32, 33).

5:10–12 The psalmist prays for the just ends of the wicked according to God’s revealed standard of justice (Deut. 25:1), and contrastingly urges those who are regarded as righteous by the Lord’s grace to joyfully celebrate His blessings.

6:1–10 This lament seems to be quite intensive, for apparently David is sleepless. His circumstances seem hopeless and helpless. The early Christian church regarded this psalm as the first among the “penitential psalms” (cf. Pss. 32; 38; 51; 102; 130; 143). David’s cries, coming from the depths of his personal pit of persecution, indicate a radical change in his frame of mind as he addresses two different audiences.

I. Pouring out His Soul Before God: A Defeatist Frame of Mind (6:1–7)

A. A Tone of Helplessness (6:1–4)

B. A Tone of Hopelessness (6:5–7)

II. Turning His Attention to His Enemies: A Defiant Frame of Mind (6:8–10)

A. His Boldness about It (6:8a)

B. His Basis for It (6:8b–10)

6: Title A new musical direction appears, lit. “upon the eight,” indicating either “on an eight-stringed harp” or “upon the octave” (i.e., a lower bass melody to accompany these lyrics of intense lament).

6:1 in Your anger . . . in Your hot displeasure. David does not ask for immunity from judgment, but for the tempering of God’s discipline with mercy.

6:2, 7 bones . . . eye. Many assume that, because the psalmist mentions bodily “parts,” his affliction was a grave physical illness. Obviously, his circumstances would have had an affect on his physical dimension. However, in OT anthropology such references are picturesque metaphors for an affliction of his total being (cf. all the parallel, personal references, e.g., “me,” “my soul,” i.e., my being or person, e.g. “I,”).

6:3 how long? This is a common exclamation of intense lament (cf. Ps. 90:13; Hab. 2:6; Rev. 6:10).

6:4 deliver me! . . . for Your mercies’ sake! This introduces a new synonym for salvation, connoting an action of drawing off or out. He desires the Lord to graciously extricate him (cf. Job 36:15; Pss. 18:19; 116:8).

6:5 no remembrance of You. There is much about “death” and “the grave,” i.e., Sheol, in Psalms. Such language as that of verse 5 does not imply annihilation, but inability to participate temporally in public praise offerings (cf. Hezekiah’s reasoning in Is. 38:18).

6:6, 7 Sleep has eluded the psalmist because of his severe sorrow.

6:8–10 Out of his dire straits, boldness surprisingly breaks through as he addresses his enemies. This boldness also has only one basis, that the psalmist’s confidence is wholly grounded upon his Lord’s attention and ultimate intervention.

7:1–17 This psalm is basically a plea for divine vindication in the light of the oppressor’s allegations and actions. David’s confidence in the divine Judge is the backbone of Psalm 7 (cf. Abraham in Gen. 18:25). As this truth grips him more and more, he will move from a tense anxiety to a transcendent assurance. This psalm follows David through three progressively calming stages of expression in response to the painfully false accusations that were being hurled against him.

I. Stage One: David’s Concern as He Passionately Begs the Attention of the Divine Judge (7:1–5)

II. Stage Two: David’s Court Appearance as He Painstakingly Argues His Case Before the Divine Judge (7:6–16)

III. Stage Three: David’s Composure as He Patiently Waits for the Verdict of the Divine Judge (7:17)

7: Title This title introduces one of the more enigmatic terms found in superscriptions of the psalms—“a Shiggaion (Heb.) of David.” It is probably related to the idea of wondering, reeling, veering, or weaving. Although the NKJV translates it “meditation,” it more than likely conveys shifting emotions or movements of thought. Consequently, the term may also indicate the song’s irregularity in rhythm (cf. Hab. 3:1). “He sang” also indicates that this was a vocal solo. The occasion, “concerning the words of Cush, a Benjamite,” cannot be readily identified from the historical books; however, whoever this was or whatever the name represented, some enemy had obviously been falsely charging David (cf. Shimei; 2 Sam. 16:5; 19:16).

7:2 Lest they tear me like a lion. Often the psalmist’s enemies are symbolized by vicious, attacking animals, with “the king of beasts” occurring frequently (Pss. 10:9; 17:12; 22:13, 16, 21).

7:3–5 Such self-pronounced curses are powerful protestations of innocence (not sinlessness) in the context of being falsely charged (cf. the boldness of Job in 31:5ff.).

7:6 Arise. The battle cry relating back to Numbers 10:35 recurs (cf. Pss. 9:19; 10:12; 17:13; 44:26; 102:13).

7:8 my righteousness . . . my integrity. These are not declarations of sinlessness, but of innocence in this “court case.”

7:9 the righteous God tests the hearts and minds. The just Judge has perfect insight (cf. God examining the heart and mind in Jeremiah 17:10; also cf. Acts 1:24; 15:8).

7:11–13 This shows yet another blending of the divine Warrior and divine Judge themes.

7:14–16 Often the principle of exact retribution surfaces in the psalms (cf. the maxim of Prov. 26:27 and the judgment of Hab. 2:15–18).

8:1–9 The beginning and ending of the psalm suggest that it is essentially a hymn of praise. Yet, a major portion qualifies it as a so-called nature psalm, i.e., a psalm of creation. Furthermore, there is a significant focus on the created dignity of man. Through this vehicle, the important subject of Adamic theology comes to the forefront, making this psalm ultimately suitable to the important association of the “One,” the Last Adam, i.e., Christ and the “many” (cf. Heb. 2:6–8). Structurally, Psalm 8’s beginning and concluding bursts of praise are driven by David contemplating two pairs of radical contrasts.

I. Introductory Praise (8:1)

II. Two Pairs of Radical Contrasts (8:2–8)

A. Between the Nature of “Infants” and Infidels (8:2)

B. Between Unaided General Revelation and Unveiled Special Revelation (8:3–8)

III. Concluding Praise (8:9)

8: Title Another instrument is referenced in this title, most probably a guitar-like harp associated with Gath in Philistia.

8:1 LORD . . . Lord. Of these twin nouns of direct address to God, the first is His specially revealed name Yahweh (Ex. 3:14) and the second puts an emphasis on His sovereignty. Your name. The name of God refers to the revealed person of God, encompassing all of His attributes.

8:2 The introductory irony about infants sets the stage for a contrast between the dependent and the foolishly self-sufficient.

8:3 Your heavens, the work of Your fingers. The heavens are created by God (Pss. 33:6, 9; 102:25; 136:5). The anthropomorphism “Your fingers” miniaturizes the magnitude of the universe in the presence of the Creator.

8:4–6 Quoted in the NT at 1 Corinthians 15:27, 28; Ephesians 1:22; Hebrews 2:5–10.

8:4 What is man. If the whole universe is diminutive in the sight of the divine Creator, how much less is the significance of mankind! Even the word for man used in verse 4 alludes to his weakness (cf. Pss. 9:19, 20; 90:3a; 103:15). and the son of man. This phrase also looks upon man as insignificant and transitory (e.g., Ps. 90:3b). Yet, the Aramaic counterpart of this phrase is found in Daniel 7:13, which has profound messianic overtones (cf. also Jesus’ favorite self-designation in the NT, Son of Man).

8:5–8 These verses consistently emphasize the significance of man, who was created in the image and likeness of God to exercise dominion over the rest of creation (Gen. 1:26–28).

9:1–20 Psalms 9 and 10 go together; so much so, that early Greek and Latin manuscripts treat and number them as one. However, Psalms 9 and 10 evidence two different forms; the first is an individual hymn, while the second is an individual lament.

In the first part (vv. 1–12), praise is prominent and in the second part (vv. 13–20), prayer is prominent. Many subtle patterns weave the thoughts of these verses and lines together. Shifting back and forth between the individual and corporate perspectives is characteristic, as are introverted (i.e., chiastic) structures. Basically, David’s hymn in Psalm 9 ebbs and flows through two respective tides of prayer and praise.

I. First Tide: Divine Justice and Praise (9:1–12)

A. Individual Praise and Divine Justice (9:1–4)

B. Divine Justice and Corporate Praise (9:5–12)

II. Second Tide: Divine Justice and Prayer (9:13–20)

A. Individual Prayer and Divine Justice (9:13–16)

B. Divine Justice and Corporate Prayer (9:17–20)

9: Title The new element of this title literally reads “upon death of a son.” Many conjectures have arisen about this puzzling phrase, but it is safest to regard these words as designating a particular tune.

9:1, 2 I will . . . I will . . . I will . . . I will. These four I wills launch Psalm 9 with David’s dedication to exuberant worship of the Lord.

9:1 Your marvelous works. This especially references God’s extraordinary interventions in history on behalf of His people (cf. the Exodus events).

9:4 You have maintained my right and my cause. This is exactly what God is known to do (cf. Deut. 10:18; 1 Kin. 8:45, 49).

9:5–10 Verses 5 and 6 reveal the just Judge’s dealings with the godless, verses 7 and 8, His dealings with all men in general, and verses 9 and 10, His gracious dealings with dependent disciples.

9:11 the LORD, who dwells in Zion. There is a both/and tension running throughout the OT, i.e., God is enthroned in and above the heavens and, also, He symbolically dwells locally in His tabernacle (cf. 1 Kin. 8; Ps. 11:4).

9:12, 18 the humble . . . the needy . . . the poor. These designations often stand for the individual psalmist and/or the corporate community of disciples he represents. The terms all point to those who are afflicted, vulnerable, and, therefore, totally dependent upon the Lord.

9:15, 16 The “boomerang” principle of exact retribution returns.

9:17–20 Prominent theological themes from Psalms 1 and 2 also return as the psalmist draws this great hymn to a climax.

10:1–18 Whereas Psalm 9 started out with praise, Psalm 10 begins in despair. In Psalm 9 the psalmist was confident of the sure coming of divine justice; in Psalm 10 injustice is rampant and God seems disinterested. However, the psalmist’s walking more by sight than by faith will slowly turn around as he shifts his focus from empirical observations to theological facts. This is not an easy turnaround, especially since he is surrounded by so many practical atheists (cf. vv. 4, 11, 13). But hope will begin to dawn for the helpless (e.g., v. 12). In view of such kinds of general observations, the psalmist’s expressions in Psalm 10 exemplify how true believers seem to live in two different worlds at the same time.

I. From His World of Hostility, Discouragement (10:1–11)

II. From His World of Hope, Encouragement (10:12–18)

10:1 Why? Why? Two identical expressions of lament boldly blurt out the psalmist’s question: “God, why do You remain aloof?” (cf. Pss. 13:1; 22:11; 38:21; 44:24; 71:12; 88:14).

10:3 blesses . . . renounces. The wicked’s modus operandi is the opposite of what God demands (Deut. 25:1).

10:5 His ways are always prospering. God seems to be rewarding the ruthless. The psalmist’s questioning insinuation is, “Has God also abandoned His own standards for retribution and reward?” Cf. other “why-do-the-wicked-prosper” inquiries in Job 20:2ff.; Jeremiah 12:1.

10:7–11 Evidences of “hoof” and “mouth” disease (walk/talk) return in application to the wicked. These are enhanced by a return, also, of the ungodly being described as stalking, rapacious beasts.

10:12 Arise. The battle cry of Numbers 10:35 also comes back again (cf. Pss. 7:6; 9:19). lift up Your hand! This is an idiom for God’s strength and power, especially as it is used in the context of retaliation.

10:14 You are the helper of the fatherless. God is pictured as helper or advocate again but, this time, in association with orphans. He is the defender par excellence of the defenseless (on this imagery, cf. Ex. 22:21ff.; Deut. 10:18ff.; 1 Sam. 1:17; Jer. 7:6).

10:15 Break the arm of the wicked. The “hand” of God (vv. 12, 14) is more than sufficiently strong to shatter the arm (another figure for power) of ungodly people.

10:16–18 The confident mood of this great climax outshines the psalm’s introductory protestations. The psalmist’s great Lord listens (v. 17) and acts (v. 18).

11:1–7 The panic that launched this psalm was not David’s but that of his apparently well-meaning counselors. Their mood is one of extreme anxiety, but David’s is peace. In view of David’s attitude, this psalm can be listed with the psalms of confidence (Pss. 4; 16; 23; 27; 62; 125; 131). Also, the solidarity of the theocratic king and the theocratic people is obvious, as indicated by the shifts back and forth between singular and plural phrasings. The developing verses and lines of this psalm reveal that, although two different “voices” were speaking to David in yet another context of personal and national crisis, he had made up his mind to trust only in the Lord.

I. Introductory Affirmation (11:1a)

II. The Two Voices

A. The Voice Urging Flight (11:1b–3)

B. The Voice Urging Faith (11:4–7)

11:1 In the LORD I put my trust. Lit. “I take refuge in the LORD.” God is the exclusive refuge for His persecuted children (cf. Pss. 16:1; 36:7).

11:3 These are the words of a committed but confused saint. His philosophical problem is, “In view of the crumbling of the theocratic society, what can one righteous person, out of a shrinking remnant, do?”

11:4a in His holy temple . . . in heaven. This emphasizes the transcendent throne room of God; yet, God has sovereign sway over all the affairs of earth (cf. Hab. 2:20).

11:4b–5a His eyes behold . . . His eyelids test. God’s transcendence previously depicted does not negate His eminence, here presented from the perspective of the divine scrutiny of all people, including the righteous (cf. Jer. 6:27–30; 17:10).

11:5b–6 His soul hates. This is undiluted, perfect retribution.

11:7a For the LORD is righteous. He loves righteousness. He Himself is the perfect norm or standard for all spiritual integrity.

11:7b His countenance. “The upright beholds His countenance” is a better translation (cf. Pss. 17:15; 27:4; 63:2; 1 John 3:2).

12:1–8 People’s words do hurt, but the Lord’s words heal. These thoughts preoccupy David in Psalm 12. The psalm begins and ends with the reality of the current reign of the wicked. Yet, amidst this very black setting, the gemstone truth of verse 5 shines all the more brightly. These eight verses are characterized by subtle repetitions and bold contrasts. In the development of Psalm 12, David provides a model for passing a spiritual hearing test; genuine disciples listen to and properly respond to radically different sources of speech.

I. Surviving the Propaganda of Depraved Speech (12:1–4)

A. By Prayer (12:1, 2)

B. By Petition (12:3, 4)

II. Security in the Protection of Divine Speech (12:5–8)

A. Its Divine Promises (12:5)

B. Its Divine Purity (12:6)

C. Its Divine Perseverance (12:7, 8)

12:1 for the godly man ceases! His words and phraseology are deliberately hyperbolic, yet David’s perception, indeed, was that the pious have perished!

12:2–4 These smooth-talking sinners verbally abuse the remnant (vv. 2, 3) and verbally defy their Sovereign (v. 4).

12:3 May the LORD cut off all flattering lips. Here is a call for death in the light of sin. On the obnoxious sin of lying lips, cf. Psalm 5:9; Isaiah 30:10; Daniel 11:32; Romans 3:13.

12:6 pure . . . purified. The Lord’s perfect words present a most radical contrast with the profane words of arrogant sinners. The purity of God’s person assures the purity of His promises (cf. Ps. 19:7–10).

12:7, 8 The hostile realities of verse 8 call for the heavenly resources of verse 7.

13:1–6 Psalm 13 launches with an explosion of four “How longs?” indicating another lament is about to begin. But David will shift radically from turmoil to tranquility in the space of six short verses through three levels of attitude.

I. Below “Sea Level” Expressions of Despair (13:1, 2)

II. “Sea Level” Expressions of Desires (13:3, 4)

III. “Mountaintop Level” Expressions of Delight (13:5, 6)

13:1, 2 These lines reintroduce the familiar triangle of the psalmist, his God, and his enemies. This three-way relationship produces perplexity and pain. In view of God’s apparent absence (v. 1), the psalmist seems left to his own personal resources which are unable to deal with the reality of his enemies (v. 2).

13:4b–5b rejoice . . . rejoice. Using the same verb, the psalmist deliberately contrasts his enemy’s celebration with his own confidence in divine deliverance.

14:1–7 Psalm 14 (a wisdom poem), along with its nearly identical twin Psalm 53, contains profound deliberations on human depravity. David’s representative desire for deliverance (v. 7) provides the chorus to his two preceding dirges on depravity.

I. The Dirges on Depravity (14:1–6)

A. The First Dirge: In the Form of a Round, Addresses the Universality of Depravity (14:1–3)

B. The Second Dirge: In the Form of a Ballad, Addresses the Futility of Depravity (14:4–6)

II. The Chorus on Deliverance (14:7)

A. The Wish for It (14:7a)

B. The Worship Attending It (14:7b–c)

14:1 The fool. In the Bible, this designation carries moral rather than intellectual meaning (Is. 32:6).

14:1–3 The alls and nones of these lines make the indictments universally applicable. No wonder Paul included these indictments in Romans 3:10–12. There is also a common scriptural association of doing with thinking.

14:4–6 The shift from third person affirmations about the wicked (vv. 4, 5) to the second person (v. 6a) intensifies this confrontation with divine judgment.

14:7 Zion! The place on earth where God was pleased to reveal His presence, protection, and power (cf. Pss. 3:4; 20:2; 128:5; 132:13; 134:3).

15:1–5 Whereas Psalm 14 focused on the way of the wicked, Psalm 15 concentrates on the way of the righteous (cf. Ps. 1). The saved sinner is described as exhibiting indications of ethical integrity. These characteristics alternate in triplets of positive and negative descriptions. The whole psalm unfolds through a question-and-answer vehicle and, indeed, it may be regarded as the ultimate question-and-answer session. With its focus on moral responsibility, the psalm offers a sequence of responses to the question of acceptable worship.

I. A Two-Part Question (15:1)

II. A Twelve-Part Response (15:2–5b)

A. Three Positively Phrased Ethical Characteristics (15:2)

1. His lifestyle exhibits integrity

2. His deeds exhibit justice

3. His speech exhibits reliability

B. Three Negatively Cast Ethical Characteristics (15:3)

1. He does not tread over people with his tongue

2. He does not harm his fellow man

3. He does not heap reproach upon family or friend

C. Three Positively Phrased Ethical Characteristics (15:4a–c)

1. He views the reprobate as rejected

2. He respects the people of God

3. He holds himself accountable

D. Three Negatively Cast Ethical Characteristics (15:4d–5b)

1. He is not fickle

2. He is not greedy

3. He cannot be bought

III. A One-Part Guarantee (15:5c)

15:1 Your tabernacle? Lit. “tent” (cf. Ps. 61:4; for possible background, see 2 Samuel 6:12–17).

15:2–6 Notice the focus on life-and-lip qualities.

15:4 despised . . . honors. Whom God rejects, the psalmist rejects; whom God loves, he loves.

15:5 usury. Interest rates ran as high as fifty percent, but God’s law put strict regulations on borrowing and lending (see notes on Deut. 23:19, 20; 24:10–13 ). He . . . shall never be moved. This is an important promise in the light of its usage in Psalms and Proverbs (cf. Pss. 10:6; 13:4; 16:8; 46:5; 62:2, 6; Prov. 10:30).

16:1–11 The only prayer of Psalm 16 comes in the first line. The rest of the psalm consists of David’s weaving together his personal testimonies of trust in the Lord. In view of this, David’s opening prayer is bolstered by two cycles of testimony.

I. David’s Introductory Prayer (16:1)

II. David’s Testimony (16:2–11)

A. His Testimony of Communion (16:2–4)

1. Its divine dimension (16:2)

2. Its human dimension (16:3, 4)

B. His Testimony of Confidence (16:5–11)

1. Its past and present dimensions (16:5–8)

2. Its present and future dimensions (16:9–11)

16: Title A Michtam of David. Cf. Psalms 56; 57; 58; 59; 60. In spite of many conjectures, this designation remains obscure.

16:1 Preserve me. This is a frequent request begging God to protect the psalmist (cf. Pss. 17:8; 140:4; 141:9).

16:2 O my soul, you have said. The words in italics are supplied because there is a variant in the Hebrew Bible concerning the verb. It may be just as well to regard the verb as a shortened form of “I said” (also occurring at 1 Kin. 8:48; Job 42:2; Ps. 140:13; Ezek. 16:59). My goodness is nothing apart from You. I.e., “My well-being is entirely dependent on You.”

16:4 The psalmist will have nothing to do with false gods or the people pursuing them.

16:5, 6 These lines use OT metaphors to describe the blessing of God.

16:9 my glory. Starting back at verse 7, the psalmist referred to his core of being as literally “my kidneys,” then “my heart,” now “my glory,” and next “my flesh” and “my soul.” The anthropological terms stand for the whole person; so, it is best to consider “my glory” as referring to that distinctive way in which man is created in the image of God, i.e., his intelligence and ability to speak.

16:10 These words expressed the confidence of the lesser David, but were applied messianically to the resurrection of the greater David (the Lord Jesus Christ), both by Peter (Acts 2:25–28) and Paul (Acts 13:35).

17:1–15 This “prayer” of David brims with petitions, as many as seventeen of them depending upon the translation of certain Hebrew verb forms. There are many literary parallels with Psalm 16. Although the psalm shows indications of mixed forms, it is essentially a prayer for protection. David is fond of using themes and phrases from the Exodus narrative (cf. Ex. 15; Deut. 32). A logical chiastic development is detected in its verses, with the focus shifting from the psalmist (vv. 1–8) to his enemies (vv. 9–12), remaining on his enemies in vv. 13, 14, then shifting back to David (v. 15). Or viewing its development from another angle, David approaches the divine court with three clusters of appeals in seeking justice.

I. Appeals Dealing with Response and Recognition (17:1–5)

II. Appeals Dealing with Rescue and Relief (17:6–12)

A. His Need for Rescue Is Presented (17:6–8)

B. His Need for Relief Is Documented (17:9–12)

III. Appeals Dealing with Retribution and Rest (17:13–15)

A. His Anticipation of Their Retribution (17:13, 14)

B. His Assurance of His Own Rest (17:15)

17: Title This is the first psalm simply entitled “a prayer” (cf. Pss. 86; 90; 102; 142).

17:1, 2 The introductory language is that of the law court where David stands before the ultimate “chief justice” to present his case.

17:3–5 His basic integrity (vv. 3, 4), especially in view of the present case, was, is, and shall be dependent upon the grace of God (v. 5).

17:8 the apple of Your eye. An expression meaning the pupil of the human eye. As a person protects that vital organ of vision, so God protects His people.

17:10 They have closed up their fat hearts. Lit. “They have closed their fat.” This was a common OT idiom for insensitivity (cf. Deut. 32:15; Job 15:27; Ps. 73:7; Jer. 5:28).

17:13 Divine Warrior language.

17:14, 15 The common grace of God is overlooked by those who are satisfied with temporal prosperities (v. 14), but David brings back the proper perspective on true satisfaction in verse 15. Cf. Jesus’ teaching on these vital issues in Matthew 6:19–34.

18:1–50 Psalm 18 is clearly an individual psalm of thanksgiving, also bearing royal characteristics. Its poetry and themes resemble other ancient testimonies to God’s great historical deliverances (e.g., Ex. 15; Judg. 5). David’s song in 2 Samuel 22:1–51 (see note there ) closely resembles Psalm 18. Between David’s opening (vv. 1–3) and closing (vv. 46–50) praises to God, his life with the Lord is described in three stages.

I. Prelude: His Opening Praises (18:1–3)

II. The Stages of His Life (18:4–45)

A. In the Pit of Peril (18:4–19)

1. His desperation (18:4, 5)

2. His defender (18:6–15)

3. His deliverance (18:16–19)

B. On a Course of Ethical Integrity (18:20–28)

1. The principles of the Lord’s direction (18:20–26)

2. The privileges of the Lord’s direction (18:27, 28)

C. In the Turbulent Atmosphere of Leadership (18:29–45)

1. Military leadership (18:29–42)

2. Theocratic leadership (18:43–45)

III. Postscript: His Closing Praises (18:46–50)

18: Title This large psalm bears a large title. Although the title seems to refer to only one specific occasion (e.g., “on the day”), it does state that God’s deliverance was “from the hand of all his enemies and from the hand of Saul.” Therefore, it is preferable that the language of this superscription be understood to summarize the testimony of David’s entire life in retrospect.

18:1 love. This is not the normal word for love that often bears covenant meaning (e.g., Deut. 7:8; Ps. 119:97), but it is a rare verb form of a word group that expresses tender intimacy. David’s choice of words was intended to express strong devotion, like Peter’s in John 21:15–17.

18:2 Military metaphors for the divine Warrior multiply in this verse. Both defensively and offensively, the Lord was all David needed in life’s tough battles. On “the horn” (i.e., a symbol of power) of David’s salvation, cf. Mary’s testimony in Luke 1:47.

18:4 pangs Lit. “cords of death” (cf. Jon. 2:2–9).

18:7–15 This theophany, a vivid, poetic picture of God’s presence, rivals other biblical presentations (cf. Ex. 19:16ff.; Deut. 33:2ff.; Judg. 4; 5; Ps. 68:7, 8; Mic. 1:3, 4; Hab. 3; Rev. 19). His presence is largely described by various catastrophic responses by all creation.

18:16–19 His sheer power, exhibited so dramatically in verses 7–15, is now amazingly attested as coming to rescue the psalmist personally.

18:20–24, 37, 38 These verses should not be taken out of context, making David look like an arrogant boaster. As in verses 25–36 and 39–50, both David and the community, although responsible for living with integrity within the covenant relationship, are fully dependent on the resources of God to do so. Therefore, his “boasting” is biblical, since it is ultimately in the Lord (Jer. 9:23, 24).

18:31 a rock. (Cf. vv. 2, 46.) Moses, at the beginning of his great song about the Lord in Deuteronomy 32, called God “the Rock” (v. 4). The Lord is indeed a massive, unshakable foundation and source of protection.

18:50 This concluding verse is another royal messianic affirmation of the Davidic covenant in 2 Samuel 7.

19:1–14 Because of its this psalm’s distinct parts and two different names for God, some people have tried to argue that Psalm 19 was really two compositions, one ancient and one more recent. However, the shorter form of the name “God” (cf. the longer form in Gen. 1:1) speaks of His power, especially power exhibited as Creator, while “LORD” fits the relational focus. Consequently, David depicted the LORD God as author of both His world and Hord in a unified hymn. God has revealed Himself to mankind through these two avenues. The human race stands accountable to Him because of His nonverbal and verbal communications. In the light of these intentions, Psalm 19 eloquently summarizes two prominent avenues of God’s self-disclosure.

I. God’s General Self-Disclosure in the World (19:1–6)

A. The Publication of the Skies (19:1–4b)

B. The Prominence of the Sun (19:4c–6)

II. God’s Special Self-Disclosure in the Word (19:7–14)

A. The Attributes of the Word (19:7–9)

B. An Appreciation for the Word (19:10, 11)

C. The Application of the Word (19:12–14)

19:1–6 The testimony of the universe comes forth consistently and clearly, but sinful mankind persistently resists it. For this reason, general revelation cannot convert sinners, but it does make them highly accountable (cf. Rom. 1:18ff.). Salvation ultimately comes through special revelation alone, i.e., as the Word of God is effectually applied by the Spirit of God.

19:1 heavens . . . firmament. Both are crucial elements of the creation in Genesis 1 (cf. vv. 1, 8). declare . . . shows. Both verbs emphasize the continuity of these respective disclosures. His handiwork. An anthropomorphism illustrating God’s great power (cf. the “work of His fingers” in Ps. 8:3).

19:2, 3 speech . . . no speech. This is not a contradiction, but shows that the constant communication of the heavens is not with words of a literal nature.

19:4 The message of the created world extends to everywhere.

19:4c–6 Neither the sun nor the heavens are deified as was the case in many pagan religions. In the Bible, God is the creator and ruler over all creation.

19:7–14 The scene shifts from God’s world to God’s Word.

19:7–9 This section contains six names for God’s Word, followed appropriately by six characteristics and six achievements.

19:7, 8 Each of four parallel lines contains a word (a synonym) for God’s Word; each describes what His Word is; each pronounces what it effectually accomplishes.

19:7 law. This might better be translated, “His teaching,” “a direction,” or “instruction” (cf. Ps. 1:2). testimony. This word for the Word derives from the root “to bear witness.” It, so to speak, bears testimony to its divine author.

19:8 statutes. This synonym looks upon God’s Word as orders, charges, and precepts. They are viewed as the governor’s governings. commandment. This word is related to the verb “to command” or “to order.” The Word is, therefore, also perceived as divine orders.

19:9 fear. This is not technically a word for the Word, but it does reflect the reality that Scripture is the manual for worship of God. judgments. This term looks upon God’s Word as conveying His judicial decisions.

19:12, 13 The psalmist deals respectively with unintentional sins and high-handed infractions (cf. Lev. 4:1ff.; Num. 15:22ff.). David’s concerns reflect the attitude of a maturing disciple who, by God’s grace and provisions, deals with his sins and does not deny them.

19:14 Be acceptable. Using a term often associated with God’s acceptance of properly offered, literal sacrifices, David asks for grace and enablement as he lays his “lip-and-life” sacrifices on the “altar” (cf. Josh. 1:8).

20:1–9 Psalms 20 and 21 are twin warfare events. Psalm 20 is mostly ceremony before a battle, while Psalm 21 is mostly celebration after a battle. In the theocracy, these were to be considered holy wars with the chain of command being as follows: (1) the Lord is commander-in-chief over the anointed king-general and the theocratic people and (2) soldiers. All holy convocations, both before and after battles, involved prayer and praise assemblies dedicated to God, who grants victories through the theocratic king-general. Psalm 20, in anticipation of a military campaign, commemorates a three-phased ceremony regularly conducted by the people in the presence of the commander-in-chief on behalf of the king-general.

I. An Offering of Their Prayers (20:1–5)

II. A Confirmation of Their Confidence (20:6–8)

III. A Reaffirmation of Their Dependence (20:9)

20:1 May the LORD answer you in the day of trouble. This is the prayer of God’s people for their king-general (cf. “His anointed,” v. 6).

20:2 from the sanctuary . . . out of Zion. These are designations about the place of God’s symbolic presence in the ark which David had recaptured and installed in a tabernacle on Mt. Zion. The people’s wish was that the Lord Himself would uphold, support, and sustain the king-general with His extending, powerful presence throughout the military campaign.

20:5 your salvation. Here, by contrast, God’s salvation is victory in battle.

20:7 Some trust in . . . Trust, boast, and praise must not be directed to the wrong objects but only to God Himself (cf., e.g., Deut. 17:16; 20:1–4; Lev. 26:7, 8; Ps. 33:16, 17; Is. 31:1–3; Jer. 9:23, 24; Zech. 4:6).

20:9 This verse could also be rendered: “LORD, grant victory to the king! Answer us when we call!”

21:1–13 The first part of psalm 21 is a thanksgiving for victory; the last part is an anticipation of future victories in the Lord through the king-general. Two scenarios of victory provide a context for praise and prayer to the commander-in-chief (the Lord) of Israel’s king-general.

I. A Present-Past Scenario of Praise: Grounded upon Victories Accomplished in the Lord (21:1–6)

II. A Present-Future Scenario of Prayer and Praise: Grounded upon Victories Anticipated in the Lord (21:7–13)

21:2 Cf. Psalm 20:4, the before; Psalm 21:2, the after.

21:3 You set a crown of pure gold upon his head. This is symbolic of superlative blessing (note the reversal in Ezek. 21:25–27).

21:4 The first part of the verse most likely pertains to preservation of life in battle, and the second part to perpetuation of the dynasty (cf. 2 Sam. 7:13, 16, 29; Pss. 89:4; 132:12).

21:5, 6 The King had given great prominence to the king-general.

21:7 For the king. The human responsibility dimension of the previous divine blessings is identified as the king-general’s dependent trust in God. But the sovereign grace of God provides the ultimate basis for one not being “moved” or shaken (cf. Pss. 15:5; 16:8; 17:5; Prov. 10:30).

21:8 Your . . . You. Without denying the mediatorship of the king-general, these delineations obviously put the spotlight upon the commander-in-chief (God).

22:1–31 This psalm presents the reader with a great contrast in mood. Lament characterizes the first twenty-one verses, while praise and thanksgiving describe the last ten verses. Prayer accounts for this dramatic shift from lament to praise. It is the story of first being God-forsaken and then God-found and filled. It was applied immediately to David and ultimately to the greater David, Messiah. The NT contains fifteen messianic quotations of or allusions to this psalm, leading some in the early church to label it “the fifth gospel.”

I. The Psalmist’s Hopelessness (22:1–10)

A. His Hopelessness and National History (22:1–5).

B. His Hopelessness and Natal History (22:6–10)

II. The Psalmist’s Prayer (22:11–21)

A. A No-Help Outlook (22:11–18)

B. A Divine-Help Outlook (22:19–21)

III. The Psalmist’s Testimonies and Worship (22:22–31)

A. An Individual Precipitation of Praise (22:22–25)

B. A Corporate Perpetuation of Praise (22:26–31)

22: Title “The Deer of the Dawn.” This unique phrase in the superscription is probably best taken as a tune designation.

22:1 This heavy lament rivals Job 3; Psalm 69; Jeremiah 20:14–18. My God, My God, why have You forsaken Me? The repeated noun of direct address to God reflects a personal whisper of hope in a seemingly hopeless situation. Forsaken is a strong expression for personal abandonment, intensely felt by David and supremely experienced by Christ on the cross (Matt. 27:46).

22:2–5 The thrust of these verses is “even though You have not responded to me, You remain the Holy One of Israel who has demonstrated His gracious attention time and time again to Your people.”

22:6–8 Reproach and ridicule were overwhelming the psalmist. For messianic applications, cf. Matthew 27:39–44; Luke 23:35.

22:7 They shoot out the lip. Lit. “They separate the lip,” an idiom for sneering (cf. Job 16:10; Ps. 35:21; Heb. 5:5).

22:8 He trusted in the LORD. Lit “he rolled to the LORD.” The idea is that he turned his burden over to the Lord (cf. Ps. 37:5; Prov. 16:3).

22:9, 10 The psalmist had a long history of reliance on God.

22:12, 13 This imagery of enemies as rapacious beasts returns (cf. vv. 16, 20, 21).

22:14, 15 These are graphic images showing that the psalmist’s vitality and courage had left him.

22:16 They pierced My hands and My feet. The Hebrew text reads “like a lion,” i.e., “these vicious attacking enemies, like animals, have torn me.” Likely, a messianic prediction with reference to crucifixion (cf. Is. 53:5; Zech. 12:10).

22:17 This is a graphic picture of emaciation and exhaustion (cf. Job 33:21; Ps. 102:5).

22:18 They divide . . . they cast. All four Gospel writers appeal to this imagery in describing Christ’s Crucifixion (Matt. 27:35; Mark 15:24; Luke 23:34; John 19:24).

22:21 You have answered Me. A welcomed breaking of God’s silence finally arrives. This is fully in keeping with His character (cf. Pss. 20:6; 28:6; 31:22; 118:5).

22:22 The psalmist cannot contain himself; he must testify loudly in the great assembly of God’s great mercies. His exuberance is meant to be contagious (cf. Heb. 2:12).

22:27 His testimony expands by soliciting universal praises for universal divine blessings (cf. Pss. 67:7; 98:3).

23:1–6 This psalm is probably the best known passage of the OT. It is a testimony by David to the Lord’s faithfulness throughout his life. As a hymn of confidence, it pictures the Lord as a disciple’s Shepherd-King-Host. David, by using some common ancient Near Eastern images in Psalm 23, progressively unveils his personal relationship with the Lord in three stages.

I. David’s Exclamation: “The Lord Is My Shepherd” (23:1a)

II. David’s Expectations (23:1b–5b)

A. “I Shall Not Want” (23:1b–3)

B. “I Will Fear No Evil” (23:4, 5b)

III. David’s Exultation: “My Cup Runs Over” (23:5c–6)

23:1 The LORD is my shepherd. Cf. Genesis 48:15; 49:24; Deuteronomy 32:6–12; Psalms 28:9; 74:1; 77:20; 78:52; 79:13; 80:1; 95:7; 100:3; Isaiah 40:11; Jeremiah 23:3; Ezekiel 34; Hosea 4:16; Micah 5:4; 7:14; Zechariah 9:16 on the image of the Lord as a shepherd. This imagery was used commonly in kingly applications and is frequently applied to Jesus in the NT (e.g., John 10; Heb. 13:20; 1 Pet. 2:25; 5:4).

23:2, 3 Four characterizing activities of the Lord as shepherd (i.e., emphasizing His grace and guidance) are followed by the ultimate basis for His goodness, i.e., “His name’s sake” (cf. Pss. 25:11; 31:3; 106:8; Is. 43:25; 48:9; Ezek. 36:22–32).

23:4 the valley of the shadow of death. Phraseology used to convey a perilously threatening environment (cf. Job 10:21, 22; 38:17; Pss. 44:19; 107:10; Jer. 2:6; Luke. 1:79). Your rod and Your staff. The shepherd’s club and crook are viewed as comforting instruments of protection and direction, respectively.

23:5, 6 The able protector (v. 4) is also the abundant provider.

23:5 You anoint. The biblical imagery of anointing is frequently associated with blessing (Pss. 45:7; 92:10; 104:15; 133:2; Eccl. 9:8; Amos 6:6; Luke 7:46).

23:6 And I will dwell. There is some question concerning the form in the Hebrew text (cf. also Ps. 27:4). Should it be rendered “I shall return” or “I shall dwell”? Whichever way it is taken, by the grace of his Lord, David is expecting ongoing opportunities of intimate fellowship.

24:1–10 The form of Psalm 24 has been disputed. For example, it has been labeled by some as an entrance ceremony (cf. Ps. 15); by others, a hymn of praise; and yet by others, a mixture of both elements. Its occasion has also been contended; however, the view that it might have been used at the time of the bringing of the ark to Jerusalem (2 Sam. 6:12–19; 1 Chr. 13) still has credible appeal. The early church designated it messianically as an ascension psalm (cf. v. 3). The movement of the psalm seems to follow the movement of the people. It traces the community’s worship procession, both spatially and spiritually, through three progressive stages.

I. Stage One: Worship of the Creator through Contemplation (24:1, 2)

II. Stage Two: Worship of the Savior through Consecration (24:3–6)

A. The Probing Questions Inviting Consecration (24:3)

B. The Proper Qualities Indicating Consecration (24:4–6)

III. Stage Three: Worship of the King through Commemoration (24:7–10)

24:1 the LORD’s. On His universal ownership, cf. Exodus 19:5; Deuteronomy 10:14; Psalms 50:12; 89:11; in the NT, cf. 1 Corinthians 3:21, 23.

24:2 This is a poetic, not a scientific picture of creation (cf. Gen. 1:9, 10; 7:11; 49:25; Ex. 20:4; Deut. 33:13; Job 26:10; Pss. 74:13; 136:6; 2 Pet. 3:5).

24:3 In the liturgy, the questions were most likely asked by the priest. The worshipers would have then responded antiphonally with the “answers.” On the form, cf. Psalm 15 and Isaiah 33:14–16.

24:4 These sample qualities do not signify sinless perfection, but rather basic integrity of inward motive and outward manner.

24:7–9 These are bold personifications indicating that the city gates needed to stretch themselves to make way for the awesome entrance of the great King. By so doing, they too participate in worshiping Him.

24:10 The LORD of hosts. The divine Warrior possibly comes back into consideration; He, the commander-in-chief, is “the LORD of armies” (cf. 1 Sam. 17:45).

25:1–22 David grapples with the heavy issues of life, avoiding denial and affirming dependence. He must trust God in the face of his troubles and troublemakers. These twenty-two verses follow an acrostic development. On a larger scale, the psalm develops chiastically: Verses 1–7 and 16–22 are parallel sections of prayers for protection and/or deliverance, while the core, verses 8–15, contains affirmations about God and about His dealings with believers.

I. Prayers in Times of Trial (25:1–7)

II. Praise in Periods of Confidence (25:8–15)

III. Petition for Help in Trouble (25:16–22)

25:1 I lift up my soul. This is a vivid picture of David’s dependence (cf. Pss. 86:4; 143:8).

25:2, 3 ashamed. The important phenomenon of shame for the wicked and no shame for the righteous returns (cf. a millennial expression of this great principle in Is. 49:23).

25:4, 5 The noun and verb metaphors speak of direction for life’s pathways (cf. the thrust of Ps. 1).

25:6, 7 Remember . . . Do not remember . . . remember. These are not concerns about God forgetting something, but the psalmist’s prayer reminds the reader about God’s gracious covenant promises and provisions, all of which are grounded in His “goodness’ sake” (cf. v. 11, “Your name’s sake”).

25:8–10 More metaphors for life’s paths are used for the purpose of begging divine direction (cf. vv. 4, 5). The last line of verse 10 emphasizes covenant responsibilities on the human side (cf. the divine side in vv. 6, 7).

25:11 Pardon my iniquity, for it is great. A maturing disciple develops an increasing sensitivity to sin which drives him more consistently to an appropriation of the promises of God’s pardoning grace (cf. v. 18b).

25:12 Who? This interrogative device (cf. Pss. 15; 24) serves as an introductory vehicle to the hallmarks of genuine discipleship.

25:14 The secret. This could well be rendered the “counsel” or intimate personal communion (cf. Job 29:4; Ps. 55:14; Prov. 3:32).

25:15 net. The snare of the hunter or fowler (cf. Ps. 31:4).

25:16–21 Ten rapid-fire prayer requests, asking for relief and encouragement, lie at the heart of these six verses.

25:16 desolate and afflicted. These terms speak of isolation and humiliation.

25:22 The shift from the individual to the community is really not surprising, since the welfare of the theocratic people is inextricably connected to the covenant individual (cf. Ps. 51:18, 19).

26:1–12 Psalms 26; 27; and 28 mention the “house” of the Lord because public worship is the central interest. The form of Psalm 26 is mixed, i.e., containing elements of declarations of innocence, prayer, and confidence, (cf. v. 1 as a paradigm). Structurally, four intermingling prayers and proofs reveal the psalmist’s passion to worship the Lord in spirit and in truth.

I. His Situation (26:1)

A. His Prayer for Justice (26:1a)

B. His Proofs of Commitment (26:1b)

II. His Transparency (26:2–8)

A. His Prayer for Scrutiny (26:2)

B. His Proofs of Loyalty (26:3–8)

III. His Eschatological Outlook (26:9–11a)

A. His Prayers for Final Favor (26:9)

B. His Proofs of Measurable Difference (26:10–11a)

IV. His Confidence (26:11b–12)

A. His Prayers Show Confidence in the Person of God (26:11b)

B. His Proofs Show Confidence in the Provision of God (26:12)

26:1 Vindicate me. Lit. “Judge me!” This refers to exoneration of some false accusations and/or charges under the protection of the covenant stipulations of the theocratic law (cf. Pss. 7:8; 35:24; 43:1). my integrity. Again, this is not a claim to perfection, but of innocence, particularly as viewed within the context of ungrounded “legal” charges (cf. Ps. 7:8; Prov. 10:9; 19:1; 20:7; 28:6). I shall not slip. Cf. Psalms 18:36; 37:31; contrast Psalm 73:18–20.

26:2 Examine . . . prove . . . Try. These three invitations to divine scrutiny are essentially synonymous ways of testing, refining, and purifying (cf. Pss. 11:4, 5; 12:6; 17:3; 66:10; Jer. 17:9, 10).

26:4, 5 This language suggests that David is making a personal application of the characteristics of Psalm 1:1.

26:6 Personal cleansing is a necessary prerequisite for acceptable worship (cf. Ps. 24:3, 4).

26:7 That I may proclaim. The Hebrew text literally reads “to hear the sound of praise and to proclaim.” This is a reference to the enjoyment of and participation in public worship.

26:8 Your glory. God’s glory most frequently refers to His self-manifestation, e.g., His attributes revealed and exhibited. See note on Leviticus 9:23.

26:9–11 This is another sharp contrast between the injurious and the innocent.

26:12 My foot stands. Cf. verse 1, “I shall not slip.”

27:1–14 This psalm is characterized by strong contrasts such as lament and laud; persecution and praise; plus warfare and worship. In Psalm 27, the psalmist, in the presence of his Lord, engages in three conversations that help him balance the ups and downs of life.

I. He Converses with Himself about Privileges (27:1–6)

II. He Converses with the Lord about Problems (27:7–12)

III. He Converses with Himself about Perseverance (27:13, 14)

27:1 light. This important biblical word picture with exclusively positive connotations pictures the light of redemption in contrast to the darkness of condemnation (cf. Pss. 18:28; 36:9; 43:3; Is. 60:1, 19, 20; Mic. 7:8; John 8:12; 12:46; 1 John 1:5).

27:2 To eat up my flesh. An allusion to the psalmist’s enemies being like vicious beasts (cf. Pss. 7:2; 14:4; 17:12; Job 19:22; Jer. 30:16; 50:7). This wording was also employed to describe slander and defamation (cf. a close Aramaic parallel in Dan. 3:8; 6:24). They stumbled and fell. This doublet conveys thorough defeat (cf. Is. 3:8; 8:15; 31:3; Jer. 46:6).

27:4 One thing. The primary issue in David’s life was to live in God’s presence and by His purpose (cf. Pss. 15:1; 23:6; cf. Paul’s “one thing” in Phil. 3:13).

27:5 His pavilion. David portrays the privileges of divine protection as being hidden in God’s “booth” or “shelter,” a term in parallelism with “tabernacle” or “tent.”

27:8, 9 Seek My face, . . . Your face . . . Your face. God’s face indicates His personal presence or simply His being (Pss. 24:6; 105:4); and seeking His face is a primary characteristic of true believers who desire fellowship with Him (cf. Deut. 4:29; 2 Chr. 11:16; 20:4; Ps. 40:16; Jer. 50:4; Hos. 3:5; Zech. 8:22).

27:10 Even though those nearest and dearest to David might abandon him, his Lord would always be concerned about and care for him (cf. Deut. 31:6, 8; Is. 49:14, 15; Heb. 13:5).

27:14 Wait . . . Wait. This particular word for waiting connotes either a tense or eager and patient anticipation of the Lord (cf. Pss. 37:34; 40:1).

28:1–9 We encounter a radical shift from lamentation and prayer to thanksgiving. The psalmist, without regard for his unchanged circumstances, shows confidence in crisis. David, moving through two cycles of crisis and confidence, magnifies the justice of God.

I. First Cycle: Individual in Outlook—Terminates in Praise (28:1–7)

A. His Personal Crisis (28:1–5b)

B. His Personal Confidence (28:5c–7)

II. Second Cycle: Corporate in Outlook—Terminates in Prayer (28:8, 9)

A. His Reassurance in the Light of Corporate Confidence (28:8)

B. His Request in the Face of Corporate Crisis (28:9)

28:1 silent . . . silent. On the striking picture of God being deaf and dumb regarding his situation, cf. Psalms 35:22; 83:1; 109:1; Isaiah 57:11; 64:12; 65:6; Habukkuk 1:13.

28:2 When I lift up my hands. On this symbolic “posture” representing the heart’s attitude in dependent prayer, see Exodus 9:29; 17:11, 12; Psalm 63:4; 1 Tim. 2:8.

28:3–5 The iniquities of the psalmist’s (really God’s) enemies bring forth sharp imprecations.

28:6 Because He has heard the voice of my supplications! Contrast verses 1, 2. Through faith, the psalmist will live his life as though God has already intervened.

28:8 His anointed. This is most likely a corporate reference to the people of God being anointed, not to an individual (cf. Hab. 3:13).

28:9 Your inheritance. God amazingly considers His people a most precious possession (cf. Deut. 7:6–16; 9:29; 1 Sam 10:1; Pss. 33:12; 94:5; Eph. 1:18).

29:1–11 This psalm has all the earmarks of the earliest Hebrew poetry (cf. Ex. 15; Judg. 5). As to its general form, it is a hymn.

Many of its images appear in parallel literature, especially in referencing pagan gods by various “forces of nature.” However, the Lord is the unique Creator and supreme Sovereign over all these phenomena. He alone is “the God of gods” (Dan. 11:36). In view of these realities, three representative realms of the supremacy of God bring forth praise to Yahweh (Jehovah) alone.

I. The Lord’s Supremacy over Heavenly Beings (29:1, 2)

II. The Lord’s Supremacy over the Forces of Nature (29:3–9)

III. The Lord’s Supremacy over Humanity (29:10, 11)

29:1 mighty ones. Lit “sons of God” (cf. Ps. 89:6 in its context of vv. 5–10; cf. the plural form of “gods” in Ex. 15:11). The reference here is most likely to Yahweh’s mighty angels.

29:3–9 This is an awesome theophany, depicting dramatic movements in the powerful manifestations of the Lord God; they function to establish His supremacy as the only true God in comparison with any of the so-called gods of Israel’s pagan neighbors.

29:3 The voice of the LORD. His voice is frequently associated with the thunder (cf., e.g., 1 Sam. 7:10; Job 37:4, 5; Ps. 18:13; Is. 30:30, 31).

29:5 the cedars . . . the cedars of Lebanon. These are the grandest of forest trees, in that those of Lebanon were especially impressive.

29:6 Sirion. This is the Phoenician name for Mt. Hermon to the north of Dan (cf. Deut. 3:9).

29:8 the Wilderness of Kadesh. Kadesh Barnea is in the southern desert country. For its importance in the history of Israel, see note on Numbers 20:1.

29:10 the Flood. This refers to the universal Flood of Genesis 6–8 (see Gen. 7:17).

30:1–12 A mixture of forms characterize Psalm 30. David speaks out of a cycle of life (i.e., lamentation and laud), especially moving through prayer to praise. In spite of great variety, the psalm is bonded together by praise emphases (cf. vv. 4, 9, 12). The psalmist’s beginning and ending pledges to praise provide structure for his prayers and testimonies.

I. His Beginning Pledge of Praise (30:1a)

II. His Look Back on Historic Prayers and Testimonies (30:1b–9)

A. His Individual Remembrance (30:1b–3)

B. His Public Reminders (30:4, 5)

C. His Individual Reflections (30:6–9)

III. His Look Ahead to Continuing Prayers and Testimonies (30:10–12a)

IV. His Concluding Pledge of Praise (30:12b)

30: Title The first and last parts of this title, i.e., “A Psalm . . . of David,” are common notations in the superscriptions of many psalms. However, the middle words, “a song of dedication,” or “consecration of the house,” were probably added later, although they could have referenced David’s temporary tent representative of the ark erected on Mt. Zion (2 Sam. 6:17) or his own house (2 Sam. 5:11, 12).

30:2, 3 You healed me. God alone is the unique healer (cf. Ex. 15:26; Deut. 32:39; Ps. 107:20). David is extolling God for bringing him back from a near-death experience.

30:5 This stark contrast constitutes one of the most worshipful testimonies from the Scriptures (cf. the principle in Is. 54:7, 8; John 16:20–22; 2 Cor. 4:17).

30:6 David recalls his previous independent attitude and arrogant talk. God had warned the nation and its leaders about such sinfully myopic outlooks (cf. Deut. 8:11–20; note sample failures in Deut. 32:15; 2 Chr. 32:25; Jer. 22:21; Hos. 13:6; Dan. 4:28–37). By the grace of God, David woke up to the fact that he was acting like his arrogant adversaries (cf. Ps. 10:6).

30:8–10 A familiar argument for preservation of life (cf. Pss. 6:5; 28:1; 88:10–12; 115:17; Is. 38:18, 19).

30:12 my glory. Now with renewed perspective (contrast v. 6), David recognizes that all he is and has is due to God’s unmerited grace (cf. v. 7a).

31:1–24 This psalm contains more of David’s problems, prayers, and praises. David will again walk a road that takes him from anguish to assurance. Within the two settings of Psalm 31, the psalmist’s testimonies passionately celebrate the sufficiencies of God.

I. The Original, Private Setting (31:1–18)

A. His Testimony about Security and Salvation (31:1–5)

B. His Testimony about Discernment and Deliverance (31:6–8)

C. His Testimony about Reproach and Relief (31:9–18)

II. The Ultimate, Public Setting (31:19–24)

A. His Testimony and Divine Exaltation (31:19–22)

B. His Testimony and Human Exhortation (31:23, 24)

31:2 Bow down Your ear to me. This is a bold “pay-attention-to-my-prayer” demand (cf. Ps. 102:2).

31:3 The language resembles that of Psalm 23:1–3, except it now comes packaged with prayer requests.

31:5 Into Your hand. This is applied to both the lesser David and the greater David (Luke 23:46); here, it involves the common denominator of trust. This is a metaphor depicting God’s power and control (cf. v. 15a; contrast vv. 8, 15b).

31:6 I have hated. Cf. Psalm 26:5 on the proper basis for such hatred (cf. Ps. 139:21). useless idols. This is a common designation for false gods (cf. Deut. 32:21; 1 Kin. 16:13; Jer. 10:15; 14:22; 16:19; 18:15; Jon. 2:8). On the foolishness of idolatry, see Habukkuk 2:18–20.

31:9, 10 These terms quite frequently are employed metaphysically to convey the nonphysical impact of trials and tribulations.

31:11 The psalmist was a reproach to adversaries and personal acquaintances alike, a very painful alienation (cf. Ps. 88:8, 18).

31:13 Fear is on every side. (cf. Jer. 6:25; 20:3, 10; 46:5; 49:29; Lam. 2:22). They scheme. On such wicked plotting, cf. Jeremiah 11:19; 18:23.

31:16 This is a request for a personal application of the blessing of Numbers 6:25 (cf. Pss. 4:6; 67:1; 80:3, 7, 19; 119:135).

31:17 On their shame but not his, cf. Psalm 25:2, 3, 20; Jeremiah 17:18.

31:18, 20 His enemies exhibit signs of “mouth” disease.

31:19 Your goodness. As in the case of His other attributes, God being perfectly good is the ground for His doing good things (cf. Ps. 119:68).

31:23 love the LORD. Biblical love includes an attitudinal response and demonstrated obedience (cf. Deut. 6:4, 5; 10:12; John 14:15, 21; 15:10; 2 John 6). The assurance of both reward and retribution is a biblical maxim (e.g., Deut. 7:9, 10).

31:24 Be of good courage. A singular form of this plural imperative was addressed to Joshua in 1:7. It is used nearly twenty times in the OT, particularly in anticipation of battle.

32:1–11 This psalm has been classified by the early church as one of seven penitential psalms (cf. 6; 38; 51; 102; 130; 143). Among these, Psalms 32 and 51 stand out as confessional giants. Historically related to the life of David and especially in connection with the Bathsheba episode (cf. 2 Sam. 11–12), Psalm 51 would have preceded Psalm 32. The overall thrust, intent, and development of Psalm 32 may be summarized as follows: Life’s most important lessons about sin, confession, and forgiveness are skillfully shared by David through two avenues of approach.

I. First Avenue: Remembering These Lessons (32:1–5)

A. Lessons about Results (32:1, 2)

B. Lessons about Resistance (32:3, 4)

C. Lessons about Responses (32:5)

II. Second Avenue: Relaying These Lessons (32:6–11)

A. Lessons about Responses (32:6, 7)

B. Lessons about Resistance (32:8, 9)

C. Lessons about Results (32:10, 11)

32: Title “A contemplation” in the heading introduces a new technical term. It could indicate that Psalm 32 was a “contemplative poem,” or a “psalm of understanding,” or a “skillful psalm.”

32:1, 2 transgression . . . sin . . . iniquity. Three key OT words for sin occur, appearing respectively as rebellion, failure, and perversion.

32:3, 4 These are vivid descriptions of the physical effects of David’s impenitent state.

32:5 David picks up the key terms that he had used to describe sin in verses 1, 2; but now, in a context of personal confession, he identifies those heinous affronts to the person of God as his own. On the priority of confession, cf. Proverbs 28:13; 1 John 1:8–10.

32:6 David slips right back into his teaching mode in this verse, emphasizing that every person who knows the grace of God should not presume upon that grace by putting off confession.

32:8 instruct . . . teach . . . guide. This terminology applies to biblical wisdom.

32:9 horse . . . mule. I.e., Don’t be stubborn. Such animals are used as pointed illustrations of this sin (cf. Prov. 26:3; Is. 1:3; James 3:3).

33:1–22 This psalm is a general hymn of praise. Its two primary themes are: (1) Yahweh is the Lord of nature, and (2) He is Lord of history. In biblical thought, these realms are always related; the Creator sovereignly rules over His total creation, over all creatures throughout time.

I. A Praise Prelude (33:1–3)

II. The Rationale for Praise (33:4, 5)

A. The Lord’s Sovereign Power in Natural History (33:4)

B. The Lord’s Sovereign Providence over Human History (33:5)

III. The Response of Praise (33:6–19)

A. The Creator’s Sovereign Power (33:6–9)

B. The Creator’s Sovereign Providence (33:10–19)

IV. A Prayer Finale (33:20–22)

33:1 beautiful. This means that praise to God is proper, suitable, and fitting. On the propriety of praise, cf. Psalm 147:1.

33:3 a new song. I.e., a new occasion and impulse for expressing fresh praise to God (cf. Pss. 96:1; 98:1; 149:1).

33:6, 9 God’s utterances created a universe out of nothing (cf. “God said” in Gen. 1:3, 6, 9, 11, 14, 20, 24, 26).

33:6 host. This designation refers to stars and planets, (cf. Is. 40:26; 45:12) and/ or heaven’s complement of angels (cf. Ps. 103:20–22). The former emphasis is more prominent in the immediate context.

33:7 He lays up. On this picturesque language of God’s “heaping up” waters as a “pile” of dirt or sand, cf. Exodus 15:8; Joshua 3:13–16; Psalm 78:13.

33:10, 11 A sharp contrast is drawn between mankind’s shaky plans and the Lord’s sovereign plans.

33:15 He fashions their hearts. This is the potter’s word (cf. Gen. 2:7); for the significance of this statement, see Isaiah 29:15, 16.

33:16–19 On the teaching of these verses, cf. the maxim of Zechariah 4:6.

34:1–22 This acrostic psalm is quite similar to Psalm 25, not just in form, but also in major themes (e.g., the emphasis on redemption that concludes Pss. 25; 34). Individual and corporate applications of the Lord’s deliverance are found throughout. This psalm unfolds with a praise mode followed by teaching.

I. Personal Testimony (34:1–10)

II. Personal Teaching (34:11–22)

34: Title The historical occasion to which this heading alludes is found in 1 Samuel 21:10–15; however, there is nothing obvious in the context of Psalm 34 to make such a specific connection. Abimelech, like Pharaoh, was a dynastic designation, not a proper name.

34:1–3 This is one of the greatest invitations in the Psalms for all the people to join together in praise.

34:2 This is proper boasting because the only proper object is God Himself (cf. Jer. 9:23, 24).

34:7 The angel of the LORD. A special manifestation of Yahweh Himself at strategic historical junctures (cf. Gen. 16:7ff.; 18; 19; 31:11ff.; Josh. 5; Judg. 6; 13). A strong case can be made that these were preincarnate appearances of the Lord Jesus Christ. See note on Exodus 3:2.

34:11 This solicitation to wisdom compares with Proverbs 1–9.

34:12–14 This introduces some crucial character qualities of God’s people; cf. Psalm 15:1–5.

34:14 This repeats the “pathway” theme of Psalm 1; here, the emphasis is on leaving the evil and doing good (cf. Job 28:28; Prov. 3:7; 16:6, 17; Is. 1:16, 17).

34:18 broken heart . . . contrite spirit. These are graphic idioms that describe dependent disciples (cf. Pss. 51:17; 147:3; Is. 57:15; 61:1; 66:2; Matt. 5:3).

34:19–22 The side-by-side realities of human persecution and divine preservation, once again, vividly depict actual life in the real world.

35:1–28 Psalm 35, as to its form, is an individual lament. Its context of literal and legal warfare suggests a scenario of the theocratic king being accused and about to be attacked by a foreign power with whom he had previously entered into a covenant. David presents his “case” before the divine Judge, moving from a complaint about the situation to prayer about the situation; and finally, when the Lord would justly respond to the situation, David praises Him for His righteous intervention. So three cycles of exasperation and expectation in Psalm 35 convey the psalmist’s prayers about his opponents to God.

I. First Cycle: The Attacks He Was Experencing (35:1–10)

II. Second Cycle: The Perjury He Was Experiencing (35:11–18)

A. He Prays that God Would Examine the Evidence (35:11–16)

B. He Prays that God Would Act without Delay (35:17)

C. He Pledges Praise (35:18)

III. Third Cycle: The Mockery He Was Anticipating (35:19–28)

A. He Prays for Judgment Concerning Them (35:19–21)

B. He Prays for Justice Concerning Himself (35:22–26)

C. He Pledges Praise (35:27, 28)

35:1 Plead my cause . . . Fight. The first, bold prayer solicits the legal advocacy of God (cf. Prov. 25:8, 9; Is. 3:13), while the second asks the divine Warrior to fight his battles for him (e.g., Ex. 15:3; Deut. 32:41ff.).

35:3 Say to my soul, “I am your salvation.” David is longing for reassurance (cf. Ps. 3:8a).

35:4–8 Cf. the imprecations of Psalms 7; 69; 109.

35:7 without cause . . . without cause. This adds to his defense; all their attacks, from a covenant or legal standpoint, have been unjustified.

35:10 LORD, who is like You? This had become a canonized expression of awe at the uniqueness of Israel’s great God (cf. Ex. 15:11; Mic. 7:18).

35:11–14 A strong contrast is drawn between the psalmist’s attitude about the covenant agreement and that of his treaty partner.

35:16 On the painful maimings of mockery, cf. Job 16:9; Psalms 37:12; 112:10; Lamentations 2:16.

35:17 how long? On laments, cf. Psalm 13:1; Habukkuk 1:2.

35:19 wrongfully. Cf. “without cause” twice in verse 7.

35:21 “Aha, aha!” This taunting chorus will return in verse 25.

35:21, 22 Our eyes have seen it. This you have seen, O LORD. What David’s enemy allegedly saw, the Lord has seen perfectly. David knew that his God would vindicate him based on the true evidence, all in his favor.

35:23 To my cause. He brings back the advocacy theme of verse 1.

35:27 Cf. Psalm 40:16. His servant. Besides being a polite, third person reference to the psalmist, the terminology was also used of an OT disciple regarding himself as bound to the Lord.

36:1–12 At least three themes may be detected in this psalm: (1) wisdom, verses 1–4; (2) praise, verses 5–9; and (3) prayer, verses 10–12. Psalm 36 resembles Psalm 14 in its description of human depravity; it also brings to mind David’s personal confession found in Psalm 32. Paul used Psalm 36:1 to summarize his list of fourteen indictments against the whole race in Romans 3:10–18. As to its overall structure, David’s two different moods in Psalm 36 exemplify his continuing quest for balance about the realities of human wickedness and divine benevolence.

I. Mood of Deliberation (36:1–9)

A. His Deliberations on Human Infidelity (36:1–4)

B. His Deliberations on Divine Fidelity (36:5–9)

II. Mood of Dependence (36:10–12)

A. Implemented through Prayer (36:10, 11)

B. Intimated through Perspective (36:12)

36: Title The term servant, found in Psalm 35:27, appears in this title. It carries an association with covenant relationship emphasizing submission to and service for God. For its application to David within the texts of Psalms, cf. 78:70; 89:3.

36:1 no fear. This is the opposite of the attitude that characterizes true disciples. The word here is actually dread or terror (cf. Deut. 2:25; Ps. 119:120; Is. 2:10, 19, 21).

36:2 I.e., the psalmist flatters himself so much that he is unable to understand enough to hate his own iniquity.

36:3, 4 Although Paul cites only Psalm 36:1b in Romans 3, the same categories of characteristic sinfulness also show up in that context; cf. character: Psalm 36:2 with Romans 3:10–12; communications: Psalm 36:3a with Romans 3:13, 14; and conduct: Psalm 36:3b–4 with Romans 3:15–17.

36:5, 6 These attributes of God are immeasurable.

36:7 the shadow of Your wings. Although some take this as referring to wings of the cherubim over the ark, it is probably a general reference to the protective care of a parent bird for its young (Deut. 32:11; Pss. 17:8; 91:4; Ruth 2:12; cf. Jesus’ allusion to the word picture in Matt. 23:37).

36:9 In Your light we see light. It is likely that this phraseology bears both literal and figurative significance, i.e., God is the source of physical life and also of spiritual life. The Lord is the source and sustainer of all light and life.

36:11 the foot of pride. This is most likely military imagery referring to the practice of a victorious king-general symbolically placing his foot on the neck of a prostrated, defeated king-general.

36:12 Cf. Psalms 14:5a; 18:38; Proverbs 24:16.

37:1–40 Psalm 37, an irregular acrostic, is a wisdom poem addressed to man, not God. Verses 12–24 sound very much like the maxims of Proverbs. The covenant promises of the “land” for Israel are prominent in its verses (cf. vv. 3, 9, 11, 22, 29, 34). Its basic theme deals with the age-old question “Why do the ungodly prosper, while the godly painfully struggle through life?” An intricate arrangement puts forth David’s answer. In Psalm 37, David mixes and matches six thoughts in order to advance his major message on the eventual arrival of divine justice.

I. An Introductory Overview (37:1, 2)

II. An Initial Expansion (37:3–11)

III. Some Proverbial Perspectives (37:12–24)

IV. An Initial Testimony (37:25, 26)

V. A Final Expansion (cf. vv. 3–11) (37:27–34)

VI. A Final Testimony (cf. vv. 25, 26) (37:35–40)

37:2 Here-today, gone-tomorrow illustrations about the wicked characterize this psalm. On this theme, cf. Job 14:1, 2; Psalms 90:5, 6; 103:15, 16; Isaiah 40:6–8; Matthew 6:30; James 1:10, 11; 1 John 2:17.

37:7, 8 The message of “Relax! Don’t react!” returns (cf. v. 1).

37:10 yet a little while. Cf. similar terminology in Jeremiah 51:33; Hosea 1:4. The Lord’s intervention is imminent.

37:17 the arms of the wicked shall be broken. Their members will be shattered for illicitly grabbing their wealth (v. 16b). Cf. Job 38:15; Psalm 10:15; Jeremiah 48:25; Ezekiel 30:21.

37:18 Cf. Psalm 1:6.

37:21 The OT contains both precepts and proverbs about borrowing and lending; cf. Deuteronomy 15:6; 28:12, 44; Psalm 112:1–6; Proverbs 22:7.

37:24 For corroborations of such divine comfort, cf. Psalm 145:14; Proverbs 24:16; Micah 7:8.

37:31 The law of his God is in his heart. On God’s internalized instruction, cf. Deuteronomy 6:6; Psalms 40:8; 119 (throughout); Jeremiah 31:33; Isaiah 51:7.

37:38 cut off. On this truth of judgment, cf. vv. 9, 22, 28, 34, and Psalm 109:13. For a positive presentation in reference to the faithful, cf. Proverbs 23:18; 24:14, 20.

37:39 salvation . . . from the LORD. Since salvation belongs to Him (Ps. 3:8), He is the perennial Source of it (cf. Ps. 62:1, 2).

38:1–22 Prayers surround a core of intense lament (vv. 2–20). In many ways, David’s laments parallel those of Job. David’s perspective is that his painful plight is due, at least in part, to his personal sin. Organizationally, David’s opening and closing prayers in Psalm 38 relate to the onslaughts by his enemies.

I. Introductory Prayer (38:1, 2)

II. First Onslaught: The Enemy Within (38:3–10)

III. Second Onslaught: Enemies Without (38:11–20)

IV. Concluding Prayers (38:21, 22)

38: Title To bring to remembrance. Lit. “To cause to remember” (cf. the title to Ps. 70). The psalmist either (1) reminds God of his plight so that He might act, or (2) reminds himself and the community of his historic predicament so that both he and they would fervently pray in similar contexts of acute suffering.

38:1 Cf. Psalms 6:1; 39:11; Jeremiah 31:18.

38:2 Your arrows. The language relates to the divine Warrior motif; on God as archer, cf. Deuteronomy 32:23; Job 6:4; 16:13; Psalm 7:12; Lamentations 3:12, 13.

38:5 my foolishness. On culpable ethical folly, cf. Psalm 69:5. David views this as the reason for the divine chastisements of verses 3ff.

38:11 loved ones . . . friends . . . relatives. Those near and dear to the psalmist had abandoned him to his adversity, adding insult to injury.

38:13, 14 The ultimate example of non-response to tauntings and torturings may be seen in the Suffering Servant of Isaiah 53:7; cf. 1 Peter 2:23.

38:19, 20 Although he had confessed personal sins, the psalmist remained legally innocent in comparison with his persecutors.

39:1–13 Psalm 39 is an exceptionally heavy lament, which compares with Job 7 and much of Ecclesiastes. It also carries on the “here-today, gone-tomorrow” emphasis of Psalm 37 with a new twist, an application to all people, especially the psalmist. In this intense lament, David will break his initial silence with two rounds of requests and reflections about the brevity and burdens of life.

I. Introduction: David’s Silence (39:1–3)

II. Round One: The Brevity and Burdens of Life (39:4–6)

A. His Request for Perspective (39:4)

B. His Reflection on Perspective (39:5, 6)

III. Round Two: The Brevity and Burdens of Life (39:7–13)

A. His Reflection on Hope (39:7)

B. His Request and Reflection on Providence (39:8–11)

C. His Request for Relief (39:12, 13)

39: Title To Jeduthun. This is most likely a specifically designated worship director (cf. 1 Chr. 9:16; 16:37ff.; 25:1–3; Neh. 11:17).

39:1 I will . . . I will. The form of these expressions intimate strong volitional commitments. Lest I sin with my tongue. This sinning could have been in one or both of two ways: (1) directly, by criticizing God for not bringing retribution on the wicked, and/or (2) indirectly, by complaining in the hearing of the wicked.

39:2 His silence did not ease his pain; it seemed to make it all the worse.

39:3 Cf. Jeremiah’s predicament in Jeremiah 20:9. Then I spoke with my tongue. Contrast the silence of verse 1. Yet, he did not violate the conditions of his original commitment, since he did not vent before people, but unloaded his burdens before God (cf. vv. 4ff.)

39:4 For similar prayers about the brevity and burdens of life, cf. Job 6:11; 7:7; 14:13; 16:21, 22; Psalm 90:12; Ecclesiastes 2:3.

39:5 handbreadths. The psalmist measures the length of his life with the smallest popular measuring unit of ancient times (1 Kin. 7:26); cf. “four fingers” (i.e., about 2.9 in.) in Jeremiah 52:21. and my age is as nothing before You. On “measuring” God’s age, cf. Psalm 90:2. vapor. For the same Hebrew word, cf. Ecclesiastes 1:2ff., vanity (a total of thirty-eight occurrences of this term are in Eccl.); Psalm 144:4. On this concept in the NT, cf. James 4:14.

39:6 Surely they busy themselves in vain. On the futility and irony of this phenomenon, cf. Job 27:16 in context; Ecclesiastes 2:18–23; Luke 12:16–20.

39:9 In this verse, the terminology of Psalms 38:13; 39:2 reappears, accompanied by the theology of Job 42.

39:11 like a moth. The moth normally represented one of the most destructive creatures; but, here, the delicacy of the moth is intended (cf. Job 13:28; Is. 50:9; 51:8; Matt. 6:19ff.).

39:12 stranger . . . sojourner. He considers himself to be a temporary guest and squatter in the presence of God; on the terminology, cf. Leviticus 25:23; Deuteronomy 24:19ff.; 1 Chronicles 29:15; Psalm 119:19; and for the concept in the NT, cf. Hebrews 11:13; 1 Peter 2:11.

39:13 This stark request is parallel in its intention with verse 10.

40:1–17 Psalm 40 begins with a high flight of thanksgiving and ends with a mixture of prayer and lament (cf. the movement of Ps. 27). Furthermore, the last five verses of Psalm 40 are nearly identical to Psalm 70. Crucial associations surface throughout this psalm. The first is between the theocratic king as an individual and the community of the theocratic people. Beyond this, from the vantage point of NT revelation, an association with the greater David is contained in verses 6–8 (cf. Heb. 10:5–7). Historical precedent and prayers for a present plight move the psalm along from beginning to end. Attitudinally, David understood the importance of what would be explicitly commanded through Paul in Romans 12:1, 2. These elements constitute only a part of the richness of Psalm 40. Two situations constitute the framework for the psalmist’s publicized expressions of worship in Psalm 40.

I. Precedent from a Past Situation (40:1–10)

A. The Merciful Rescue by God (40:1–3)

B. The Multiple Resources in God (40:4, 5)

C. The Motivational Responses to God (40:6–10)

II. Prayers for a Present Situation (40:11–17)

40:2 a horrible pit . . . the miry clay. The imagery describes his past hopeless and helpless situation; cf. the language of Psalm 69:2, 14; Jeremiah 38:6ff. God, by His grace, had taken him from no footing to sure footing.

40:3 a new song. See note on Psalm 33:3.

40:3, 4 trust in the LORD . . . the LORD his trust. The verb and noun forms of this important Hebrew root connote a faith of confident commitment, here in the right object, God alone (cf. the teaching of Jer. 17:7). David’s desire was always to make such commitment contagious.

40:5 Cf. the psalmist’s pleasant “frustration” in Psalm 139:12–18.

40:6–8 The author of Hebrews dramatically applies these verses to the greater David (10:5–7).

40:6 Sacrifice and offering You did not desire. He is not negating the commandment to offer sacrifices, but is emphasizing their being offered with the right attitude of heart (contrast Saul, 1 Samuel 15:22, 23; note the emphases on proper spiritual prerequisites for sacrifices in Pss. 19:14; 50:7–15; 51:15–17; 69:30, 31; Is. 1:10–15; Jer. 7:21–26; Hos. 6:6; Amos 5:21–24; Mic. 6:6–8; Matt. 23:23). My ears You have opened. Lit. “ears” or “two ears You have dug for me.” This pictures obedience and dedication.

40:7 In the scroll of the book it is written of me. Deuteronomy 17:14–20 would apply to the lesser David; cf. possible applications regarding the greater David in passages like Luke 24:27; John 5:39, 46.

40:9 the good news of righteousness. This word for good news in Hebrew (cf. the root in Is. 40:9; 41:27; 52:7; 60:6; 61:1) is the precursor of the NT terminology for the “gospel” and “preaching the gospel,” i.e., “announcing the good news.” “Righteousness” is identified as God’s righteousness in the next verse (v. 10).

40:10 David’s spirit here was encountered previously in Psalm 22:22, 23.

40:12 Cf. both external persecution and internal perversity in Psalm 38.

40:13–17 See note on Psalm 70.

41:1–13 The words of this psalm are general and apply to anyone who might be considered “down.” The most painful and specific factor addressed here is the insult which is being added to the psalmist’s injury (cf. Pss. 6; 38; portions of Job and Jeremiah). While the form and structure of Psalm 41 are quite complex, “blessed” serves as bookends in verses 1 and 13. Within these, other elements include: (1) confidence (vv. 1b–3, 11, 12); (2) prayers (vv. 4, 10); and (3) lament (vv. 5–9), with moments of wisdom and praise. David’s message in Psalm 41 speaks of God’s tender, loving care in the critical care unit of life.

I. Recognizes Human Compassion (41:1a)

II. Revels in God’s Care for the Compassionate (41:1b–3)

III. Requests Grace, Health, and Forgiveness (41:4)

IV. Rehearses the Meanness that He Has Experienced (41:5–9)

V. Requests Grace, Health, and Retribution (41:10)

VI. Revels in God’s Care for Him Personally (41:11, 12)

VII. Recognizes Divine Compassion (41:13)

41:1 Blessed. On blessed, cf. Psalms 1:1; 2:12.

41:2 And he will be blessed on the earth. The verb be blessed is from the same Hebrew root as the exclamatory description blessed of verse 1 (on other occurrences of the verb, cf. Prov. 3:18; 31:28; Song 6:9).

41:3 You will sustain him on his sickbed. This pictures God as physician dispensing His tender, loving care

41:4 for I have sinned against You. The ancient Near Eastern association of sin and sickness returns (cf. Pss. 31:10; 32:5; 38:3, 4, 18; 40:12). On the explicit combination of “sinning against,” cf. Psalm 51:4. This perspective of the psalmist does not negate the reference to his basic “integrity” in verse 12.

41:6 And if he comes . . . he goes out. This hypocritical “sick call” really adds insult to injury. The visitor lies to the sick one and gathers “information” for more slander.

41:9 Even my own familiar friend . . . lifted up his heel against me. David’s close companion betrayed him; he kicked him while he was down. The greater David’s experience and the employment of this reference in John 13:18 was to Judas (cf. Matt. 26:21ff.).

41:13 Blessed be. The essence of the Hebrew root of amen is “it is true,” i.e., reliable, confirmed, verified. Note that Book I of the Psalms (Pss. 1–41) closes with a doxology; cf. the endings of the other four books (Pss. 72:18, 19; 89:52; 106:48; 150:6).

42:1–11 As in the case of Psalms 9 and 10, Psalms 42 and 43 were originally probably one. Some ancient manuscripts put them together; Psalm 43 has no title while the rest around it do. In form, Psalm 42 may be considered an individual lament. This psalm also exemplifies a primary characteristic of Book II of the Psalms, i.e., the preference of the ascription “God” (or parallels to it) for the deity. The occasion and situation of Psalm 42 are historically unspecified; however, the psalmist’s situation was obviously intense and greatly aggravated by his surrounding mockers. Consequently, Psalm 42 is a dirge of two stanzas.

I. Stanza One: The Psalmist Sings of His Drought (42:1–5)

A. The Content of This Stanza (42:1–4)

B. The Chorus of This Dirge (cf. v. 11) (42:5)

II. Stanza Two: The Psalmist Sings of His Drowning (42:6–11)

A. The Content of This Stanza (42:6–10)

B. The Chorus of This Dirge (cf. v. 5) (42:11)

42: Title The references to “the chief musician,” i.e., the worship director, and Maskil, a “contemplation” or lesson (cf. Ps. 32:1) are not new; but, the reference to “the sons of Korah” is. On the ancestry of “the sons of Korah,” cf. Numbers 26:10ff.; 1 Chronicles 6:16ff.; 2 Chronicles 20:19. A total of eleven psalms are associated with this group, and seven of them are found in Book II (Pss. 42; 44; 45; 46; 47; 48; 49). These people are probably better regarded as the Levitical performers rather than the authors of these psalms (i.e., “For the sons of Korah”).

42:1 As the deer pants . . . so pants. On this simile from nature, cf. Joel 1:20. In the psalmist’s estimation, he is facing a severe, divine drought.

42:2 My soul thirsts for God. On this desire for the water of God, cf. Psalm 36:8, 9; Isaiah 41:17; 55:1; Jeremiah 2:13; 14:1–9; 17:13; John 4:10; 7:37, 38; Revelation 7:17; 21:6; 22:1, 17.

42:4 When I remember these things, I pour out my soul. Such language also characterizes Jeremiah’s Lamentations, indicating a heavy dirge. On “pouring out one’s soul” or “heart,” cf. 1 Samuel 1:15; Psalm 62:8; Lamentations 2:19. These are attempts at trying to unburden oneself from intolerable pain, grief, and agony.

42:5 Why are you cast down . . . and . . . disquieted? In this active introspection, the psalmist rebukes himself for his despondency.

42:6 the land of the Jordan . . . the heights of Hermon . . . the Hill Mizar. The Mt. Hermon and the Jordan notations refer to a location in northern Palestine, an area of headwaters which flow southward. These locations signal that a sharp contrast, in the word pictures describing the psalmist’s change in condition, is imminent. He is about to move from drought to drowning (cf. vv. 7ff.). The location and significance of Mt. Mizar is not known.

42:7 Deep . . . Your waterfalls . . . Your waves and billows. The psalmist alleges that God is ultimately responsible for the oceans of trial in which he seems to be drowning.

42:8 The LORD will command His lovingkindness. This statement of confidence interrupts his laments (cf. their continuance in vv. 9, 10), providing a few gracious gulps of divine “air” under the cascading inundations of his trials and tormentors.

43:1–5 Psalm 43 might be understood as an epilogue to Psalm 42. The psalmist moves away from introspection toward invocation. However, as verse 5 will indicate, the psalmist’s problems had not ended, at least not fully and finally. Nevertheless, spiritual progress is evident. By interrelating the psalmist’s two modes of communication in Psalm 43 and then by comparing them with the laments of Psalm 42, one observes indications of that progress as he continued to deal with his despondency.

I. Prayers to God (43:1–4)

A. Righting Wrongs (43:1, 2)

B. Restoring “Rights” (43:3, 4)

II. “Pep-talks” to Oneself (43:5)

A. Exhortation (43:5a–b)

B. Encouragement (43:5c–d)

43:1 Vindicate me . . . plead my cause. Lit. “Judge me, O God, and argue my case.” This combination of legal terms demonstrates respectively that the psalmist was requesting God to be both his divine Judge (cf. Judg. 11:27; 1 Sam. 24:12; Pss. 7:8; 26:1) and defense attorney (cf. Ps. 119:154; Prov. 22:23; 23:11; Jer. 50:34; Lam. 3:58). On both concepts together, as here, cf. 1 Samuel 24:15; Psalm 35:1, 24; Micah 7:9.

43:2 Why . . . Why? Since God was his refuge of strength, the psalmist questioned why this apparent divine rejection and why his dejection.

43:3 Your light and Your truth! Let them lead me; Let them bring me. These are bold personifications for divine guidance. The psalmist desired that these “messenger-attributes” divinely direct (cf. such “leading” and “guiding” in Gen. 24:48; Pss. 78:14, 53, 72; 107:30; Is. 57:18) so as to bring him successfully to his destination, i.e., Israel’s designated place for worship.

43:5 Why . . . why . . . Hope. Cf. Psalm 42:5, 11.

44:1–26 Psalm 44 is a national lament following some great, but historically unidentifiable, defeat in battle. Throughout this psalm, there are subtle shifts between speakers of the first person plural (i.e., “we” and “us”; cf. vv. 1–3, 5, 7, 8, 9–14, 17–22) and the first person singular (i.e., “I” or “my”; cf. vv. 4, 6, 15, 16). This may indicate that the psalm was originally sung antiphonally with alterations coming from both the beaten king-general and his defeated nation. The prayers of verses 23–26 may have been offered in unison as a climax. By employing three time frames in Psalm 44, the psalmist tries to understand and deal with a national tragedy.

I. Focus on the Past: The Shock of This National Tragedy (44:1–8)

II. Focus on the Present: The Inscrutability of This National Tragedy (44:9–22)

III. Focus on the Future: A Prayer for an End to This National Tragedy (44:23–26)

44: Title The words of this title are the same as those in the title of Psalm 42; however, in the Hebrew text their order is slightly different.

44:1 We have heard. There was a rich tradition about God’s great acts that the nation’s fathers had passed on. Indeed, the rehearsal of holy history was commanded (cf. Ex. 10:1, 2; 12:26ff.; 13:14ff.; Deut. 6:20ff.; Josh. 4:6ff.; Ps. 78:3).

44:2 You planted. On the imagery of God’s planting His people, cf. 2 Samuel 7:10; Isaiah 5:1ff.; Jeremiah 12:2; also cf. their being planted and taking root in Psalm 80:8–11.

44:3 For they did not . . . But it was Your right hand. This is a brief historical summary of the theology of divine grace, intervention, and enablement (cf. Josh. 24:17, 18).

44:4 Command victories for Jacob. If the division of the Hebrew consonants is taken at a different point (as it is in some early versions), this line would better fit into the immediate context, reading: “You are my King, my God, who commands (or, orders) victories for Jacob.” “Jacob,” the original name of the ancient patriarch, is often used to designate the nation of Israel, especially in poetry.

44:5–8 Through You . . . For I will not trust in my bow . . . But You have saved us. The defeated king-general picks up the theology of verse 3 and adds his personal commitment to it.

44:9 But You . . . do not go out with our armies. The Lord God is viewed here as having apparently resigned His commission as the nation’s divine Warrior.

44:11–16 You have given . . . You sell. These are graphic descriptions of God superintending the defeat and utter humiliation of the nation.

44:17–21 But we have not forgotten You . . . If we had forgotten the name of our God. The nation’s recent defeat was painfully perplexing in view of their basic loyalty to God.

44:22 Yet for Your sake. They had no specific answers, only this inescapable conclusion—by God’s sovereign will, they were allowed to be destroyed by their enemies. Cf. Paul’s quote of this verse in Romans 8:36 and its general principle in Matthew 5:10–12; 1 Peter 3:13–17; 4:12–16.

44:23 Awake! . . . Arise! Cf. Psalm 35:23. God does not actually sleep. This is only in appearance to man’s perception.

44:26 Arise. Cf. Numbers 10:35; Psalms 3:7; 7:6. And redeem us for Your mercies’ sake. The psalm therefore comes full circle from the history of God’s gracious redemption (vv. 1–3) to the hope for the same in the near future (v. 26).

45:1–17 Some portions of Psalm 45 convey a secular emphasis, while others suggest a sacred extension. Upon the occasion of a royal wedding, the psalmist offers a three-part song of celebration.

I. Poetic Preface (45:1)

II. Song of Celebration (45:2–16)

A. The King-Groom (45:2–9)

1. Endowments of the king-groom (45:2)

2. Exploits of the king-groom (45:3–5)

3. Elevation of the king-groom (45:6, 7)

4. Eminence of the king-groom (45:8, 9)

B. The Princess-Bride (45:10–15)

1. A challenge to the princess-bride (45:10–12)

2. The procession of the princess-bride (45:13–15)

C. Future Children from this Union (45:16)

III. Poetic Postscript (45:17)

45: Title Two new notations are found, “Set to the Lilies” and “A Song of Love.” The first most likely had to do with the tune used in accompaniment with its words. The second notation referring to its content probably indicated that this psalm was a wedding song, and even more specifically, a royal wedding composition.

45:1 My heart is overflowing . . . My tongue. The psalmist is overwhelmed with emotion on the occasion of the king’s marriage; consequently, he puts his stirred-up mind and feelings into words. In verse 2ff., his tongue is the brush that he uses to paint vivid word pictures.

45:2 You are fairer. I.e., you are “more beautiful than,” or “most handsome among” (cf. an ancient prerequisite for kingship; cf. 1 Sam. 9:2; 10:23; 16:12; 2 Sam. 14:25; 1 Kin. 1:6; Song 5:10; Is. 33:17). Grace is poured upon Your lips. The implication is that God has anointed the king’s words (cf. Eccl. 10:12; Luke 4:22).

45:3–5 Gird Your sword. In these verses, the psalmist wishes the king future victories in battle.

45:6, 7 Your throne, O God. Since this king-groom was likely a member of the Davidic dynasty (e.g., 2 Sam. 7), there was a near and immediate application (cf. 1 Chr. 28:5; 29:23). Through progressive revelation (i.e., Heb. 1:8, 9), we learn of the ultimate application to “a greater than Solomon” who is God—the Lord Jesus Christ.

45:9 Kings’ daughters . . . Your honorable women . . . the queen. This court picture could refer to royal female guests, but also includes the other wives and concubines of the king-groom (cf. the situation with Solomon in 1 Kin. 11:1). Such polygamy, of course, was prohibited by God’s Word; unfortunately, it was still common among the kings of Israel. gold from Ophir. Although its geographical location is not known, Ophir was well known as the location of the purest gold.

45:10–15 O daughter. The major emphasis of this portion is “Here comes the bride!” However, even in this section, the focus still concentrates, according to ancient Near Eastern precedent, upon the royal groom.

45:16 Instead of Your fathers shall be Your sons. The loyal and joyful poet now speaks of the blessings of anticipated children from this union.

46:1–11 Psalm 46 was the scriptural catalyst for Martin Luther’s great hymn, “A Mighty Fortress Is Our God.” This psalm also launches a trilogy of psalms (i.e., 46; 47; 48); they are all songs of triumph. Furthermore, it has also been grouped among the so-called “songs of Zion” (cf. Pss. 48; 76; 84; 87; 122). Psalm 46 extols the adequacy of God in facing threats from nature and the nations. God indeed protects (cf. vv. 1, 7, 11) His people upon the earth (cf. vv. 2, 6, 8, 9, 10). The major burden of Psalm 46 is that God provides stability for His people who live in two unstable environments.

I. The Unstable Environment of Nature (46:1–3)

A. The Affirmation of His Stability (46:1)

B. The Application of His Stability (46:2, 3)

II. The Unstable Environment of the Nations (46:4–11)

A. The First Chorus (46:4–7)

B. The Follow-Up Chorus (46:8–11)

46: Title The new element in this title is “Alamoth.” The early Greek translation (LXX) interprets this technical term as “hidden things.” However, the Hebrew word normally has to do with “girls” or “young maidens.” Consequently, the most likely conjecture about this phrase is that it is a technical musical notation, possibly indicating a song which was to be sung with female voices at a higher range.

46:2 Even though the earth be removed. I.e., “When earth changes and when mountains move (or) shake (or) totter (or) slip” (cf. the language of Is. 24:19, 20; 54:10; Hag. 2:6). These are poetic allusions to earthquakes. Since “the earth” and “mountains” are regarded by men as symbols of stability, when they “dance” great terror normally ensues. But when the most stable becomes unstable, there should be “no fear” because of the transcendent stability of God.

46:3 Though its waters roar. This is an illustration of powerfully surging and potentially destructive floods of waters. These will not erode God’s protective fortifications.

46:4 There is a river whose streams. These words about refreshing waters contrast with those about the threatening torrents of verse 3. Cf. the garden of paradise concept often mentioned in ancient Near Eastern literature; but most importantly, cf. the biblical revelation, noting especially the “bookends” of Genesis 2:10 and Revelation 22:1, 2. the city of God. These words, in their present setting, refer to Jerusalem, God’s chosen earthly residence (cf. Ps. 48:1, 2; Is. 60:14).

46:5, 6 she shall not be moved. These verses pick up some of the key terms about moving, slipping, tottering, sliding, and roaring from verses 1–3; however, because of the presence of God, the forces of nature and the nations are no longer a threat to the people of God who dwell with Him.

46:7 The LORD of hosts is with us. The precious, personal presence (cf. “God with us” in Is. 7:14; 8:8, 10) of the divine Warrior (cf. “LORD of hosts” or “armies,” e.g., Pss. 24:10; 48:8; 59:5) secures the safety of His people.

46:8 desolations. This word not only characterizes God’s past exploits, but it is also employed in various “Day of the Lord” contexts (e.g., Is. 13:9; Hos. 5:9; Zeph. 2:15).

46:10 Be still, and know that I am God. These twin commands to not panic and to recognize His sovereignty are probably directed to both His nation for comfort and all other nations for warning.

47:1–9 The main concepts of Psalm 47 develop around key words and phrases, e.g., “peoples” and “nations” (vv. 1, 3, 8, 9); “earth” and “all the earth” (vv. 2, 7, 9); and “king” or “reigning (as king)” (vv. 2, 6, 7, 8). The major message of this psalm is that God is the unique Sovereign over all. Structurally, there are two choruses of worship in Psalm 47 which celebrate this universal kingship of the Lord God Most High.

I. First Chorus: God as the Victorious King-Warrior (47:1–5)

A. Call to Worship (47:1)

B. Causes for Worship (47:2–5)

II. Second Chorus: God as the Sovereign King-Governor (47:6–9)

A. Call to Worship (47:6)

B. Causes for Worship (47:7–9b)

C. Code of Worship (47:9c)

47:1 all you peoples! The call to worship is universal.

47:3 He will subdue. Or, “He subdues,” i.e., an axiomatic truth about the past, present, and future.

47:4 He will choose. Again, “He chooses,” serves as a timeless truth. Cf. the election of Israel in Deuteronomy 7:6ff.; Psalm 135:4. On the land of promise as “inheritance,” cf. Deuteronomy 32:8, 9; Psalm 105:11. See notes on Ephesians 1:4; 1 Peter 1:2 for a discussion of the doctrine of divine election. The excellence of Jacob whom He loves. The excellence or pride of Jacob also refers to the land of Canaan (cf. the term illustratively in Is. 13:19; Is. 60:15; Nah. 2:2). Whom He loves is signal terminology for God’s special, elective, covenantal love (cf., e.g., Mal. 1:2ff.). This special focus on God’s covenant with Israel does not negate the bigger picture involving blessing to all nations sketched out in the original Abrahamic covenant of Genesis 12:1–3.

47:5 God has gone up with a shout. The imagery likely refers to God’s presence, after having gone into battle with His people, now ascending victoriously to His immanent “residence” on Mt. Zion and to His transcendent residence in heaven. This procession with the ark of God was accompanied by great shouts and blasts of celebration in verses 5 and 6.

47:9 the shields of the earth. This imagery stands parallel with “the princes of the people.” Illustratively, there may be a loose analogy to God’s sovereignly appointed, human governors (cf. Rom. 13:1–7) as protectors for the masses.

48:1–14 In Psalm 48, it often appears that Zion is the object of praise. While referring to Zion, this hymn of confidence (cf. Pss. 46; 47) contains several checks and balances showing that it is ultimately God, who dwells in Zion, who is to be praised. Therefore, this perspective must be kept in mind as the lines of Psalm 48 flow back and forth with respective emphases on the city and the great God of that city. Therefore, this psalm, sung with orchestral accompaniment, contrasts two different responses to the God of Zion and the Zion of God.

I. Introduction (48:1–3)

II. The Panic Response of the Provokers of God (48:4–7)

A. The Chronicling of It (48:4–6)

B. The Cause of It (48:7)

III. The Praise Response of the People of God (48:8–14)

A. Their Celebration (48:8–13)

B. Their Conclusion (48:14)

48:2 The joy of the whole earth. Cf. the judgment context of Lamentations 2:15. the sides of the north. North is an interpretive translation of a word term that occurs as a Semitic place name, i.e., Zaphon. In Canaanite mythology, Zaphon was an ancient Near Eastern equivalent to Mt. Olympus, the dwelling place of pagan gods. If this was the psalmist’s intention, the reference becomes a polemical description of the Lord; He is not only King of kings, but also God of all so-called gods. The city of the great King. Cf. Psalm 47:2; Matthew 5:34, 35. God Himself has always been the King of kings.

48:3 God is in her palaces. Better, “God is in her citadels.” The context points to the military connotation of this word.

48:4–7 This dramatic, poetic, rapid-fire, historical rehearsal of events chronicles some serious threat to Jerusalem from a hostile coalition of forces. They had come arrogantly to destroy Jerusalem, the Zion of God, but the God of Zion surprisingly and powerfully devastated them.

48:7 the ships of Tarshish. A notable Mediterranean port of uncertain location (cf. Jon. 1:3), possibly Spain.

48:8 As we have heard, so we have seen. Cf. the personal, individual testimony of Job (e.g., 42:5). The historical tradition of verses 1–3 had been proven true once again in the events of verses 4–7.

48:11 the daughters of Judah. This phrase would refer to the surrounding cities and villages.

48:14 For this is God. Other options for translating the Hebrew text of this line are: (1) “For this God is our God,” or (2) “For this is God, our God.”

49:1–20 Psalm 49 deals with the most real thing about life—the certainty of death. One of its major lessons is that “you really can’t take it with you.” Containing these kinds of very practical lessons about life and death, it falls neatly into the category of a didactic or wisdom poem. At places, it sounds very much like portions of Job, Proverbs, and Ecclesiastes. It contains warnings to the rich and famous and words of comfort for the poor. These timeless OT messages undergird many NT passages, such as the accounts about the rich fool in Luke 12:13–21 or the rich man and Lazarus in Luke 16. After a fairly lengthy introduction, the body of the psalm falls into two parts as indicated by the climaxing refrain in verses 12, 20. The wisdom poet of Psalm 49 developed his somber theme in two stages, focusing on death as the universal experience of all people.

I. Introduction (49:1–4)

II. Stage One: The Common Experience of Death (49:5–12)

A. Applying His Teaching through an Important Reflection (49:5, 6)

B. Explaining His Teaching through Important Reminders (49:7–12)

III. Stage Two: The Contrasting Experience in Death (49:13–20)

A. The Assurance of This Contrasting Experience in Death (49:13–15)

B. The Application of This Contrasting Experience in Death (49:16–20)

49:1 all peoples . . . all inhabitants. The scope of his message is geographically universal.

49:2 low and high, rich and poor. Note the chiastic order (i.e., A-B; B-A) of these descriptives. The scope of his message is also socially universal.

49:3, 4 wisdom . . . understanding . . . proverb . . . dark saying. All these are wisdom terms (cf. respectively, Prov. 1:20; 9:1; 14:1; 24:7; then, Prov. 2:3; 3:13; 5:1; 14:29; 18:2; 19:8; next, Prov. 1:6; Ezek. 17:2; and finally, Judg. 14:12ff.).

49:5 the iniquity at my heels. This indicates evil chasing the psalmist.

49:6 Those who trust in their wealth. Mankind’s propensity to trust in his own material goods is well attested in Scripture (e.g., Ps. 52:7; Jer. 17:5). Biblically, this is exposed as the epitome of stupidity (cf., e.g., Prov. 23:4, 5; Luke 12:16ff.).

49:7–9 None of them can. No person, regardless of his means, is able to escape death; it is inevitable (Heb. 9:27). This passage anticipates the second death of hell for everyone (cf. Rev. 20:11–15), except for those who by faith have repented of their sin and embraced the only adequate ransom—the one paid by the Lord Jesus Christ with His death on the cross (cf. Matt. 20:28; 1 Pet. 1:18, 19).

49:9b–10a not see . . . For he sees. The irony is obvious; the wealthy person somehow hopes to get around death, yet he witnesses people constantly dying all around him, from the wise to the foolish.

49:12 Nevertheless man . . . does not remain. This refrain (cf. v. 20) is the main point of the psalm. Cf. this concept in Ecclesiastes 3:19. While man and beast both die, man’s spirit lives on eternally but beasts have no life after death.

49:14 Like sheep they are laid in the grave; Death shall feed on them. They are considered as sheep once noted for their grazing; now, death shall graze on them. The upright shall have dominion . . . in the morning. This harbinger of good news to come (cf. v. 15) interrupts this long series of confirmations of the condemnation of the self-reliant.

49:15 But God will redeem my soul . . . He shall receive me. This is one of the greatest affirmations of confidence in God in the Psalms. Although the faithless person cannot buy his way out of death (v. 7ff.), the faithful one is redeemed by the only Redeemer, God Himself. On the significance of the word receive, cf. Genesis 5:24; 2 Kings 2:10; Psalm 73:24; Hebrews 11:5. So in verse 15, the psalmist expresses his confidence in God, that He would raise him to eternal life.

49:17 he shall carry nothing away. An explicit “you-can’t-take-it-with-you” attestation (cf. Job 1:21; Eccl. 5:15; 1 Tim. 6:6, 7).

49:20 A man . . . yet does not understand. The refrain is similar to that of verse 12.

50:1–23 God is quoted throughout the psalm. Consequently, its form resembles the prophetic writings which specialized in delivering divine oracles. Its major burden is to delineate the nature of true worship (i.e., “worshiping in spirit and truth,” cf. John 4:24). The psalmist skillfully develops this burden in a polemical fashion to expose the externalism and hypocrisy of false worship. The Lord God, the supreme Judge, levels two felony charges against His professing people.

I. Introduction: The Supreme Judge Enters to Preside (50:1–6)

II. The Supreme Judge Levels Two Charges (50:7–21)

A. First Charge: Ritualism (50:7–15)

B. Second Charge: Rebellion (50:16–21)

III. The Supreme Judge Offers a Solution (50:22, 23)

50: Title This is the first psalm entitled “a psalm of Asaph” (cf. Pss. 73–83 in Book III of Psalms). For references to “Asaph,” cf. 1 Chronicles 6:39; 15:16ff.; 16:5ff.; 25:1ff.; 2 Chronicles 5:12; 29:30; Ezra 2:40; Nehemiah 12:46. Sometimes, the simple “Asaph” may stand for the longer expression “the sons of Asaph.” Each occasion needs to be examined to see what the relationship between a given psalm and “Asaph” might be, i.e., composed by, handed down by, sung by this special Levitical choir. Many older commentators feel that Psalm 50 was authored by the original “Asaph.”

50:1 The Mighty One, God the LORD. The divine Judge is introduced with three significant OT names. The first two are the short and longer forms of the most common word for God in the OT, and the third is the name for Israel’s God par excellence, i.e., Yahweh (cf. its historical origin in Ex. 3:14). From the rising of the sun to its going down. A common OT idiom conveying from east to west, i.e., all over the planet.

50:2, 3 God will shine forth. These verses utilize the language of theophany (cf. Ex. 19:16–19).

50:4, 5 He shall call to the heavens . . . to the earth . . . His people . . . My saints. God summons the heavens and the earth as personified witnesses to these charges He is about to level about His professing people (e.g., Deut. 32:1ff.; Is. 1:2ff.).

50:5 a covenant with Me by sacrifice. Such a ratification of covenant is serious, sacred business (cf. Ex. 24:3–8). This reference to sacrifice will set the stage for His first felony charge in v. 7ff.

50:8 I will not rebuke you for your sacrifices. The divine Judge’s condemnations are directed not at the act of sacrifice, but at the people’s attitude in sacrificing (cf. 1 Sam. 15:22; Pss. 40:6–8; 51:17; 69:30; Is. 1:12; Jer. 7:21–26; Hos. 6:6; Mic. 6:6–8).

50:9–13 will not take a bull from your house. God refuses mere ritual; it is an abomination to Him. He, unlike the pagan deities, needs nothing; He created everything and owns everything.

50:14 Offer to God thanksgiving. Here is the sacrifice that always pleases Him (cf. Ps. 51:17; Heb 13:15).

50:16–20 the wicked. Whereas the first charge dealt with a vertical relationship (cf. the first tablet of the Ten Commandments), this one in verse 16ff. focuses on evidences of horizontal violations of covenant (i.e., rebellion against God in the context of man-to-fellow-man offenses; cf. the second half of the Ten Commandments).

50:21 I kept silent . . . But I will rebuke you. God’s longsuffering grace must never be looked upon as laxity (cf. 2 Pet. 3:3–10) or abused. His reckoning for rebellion will indeed be manifested.

50:22 Now consider this. Before destruction, mercifully comes an opportunity for deliberation and repentance.

50:23 Whoever offers praise glorifies Me. Cf. v. 14. This remains the remedy for mere ritualism. The conclusions of verses 22 and 23 come in chiastic order, heightening the total impact of the psalm’s two felony charges (i.e., the recounting of ritualism, vv. 7–15; the recounting of rebellion, vv. 16–21; the remedy of repentance for rebellion, v. 22; the remedy of repentance for ritualism, v. 23).

51:1–19 This is the classic passage in the OT on man’s repentance and God’s forgiveness of sin. Along with Psalm 32, it was written by David after his affair with Bathsheba and his murder of Uriah, her husband (2 Sam. 11; 12). It is one of seven poems called penitential psalms (6; 32; 38; 51; 102; 130; 143). To David’s credit, he recognized how horrendous his sin against God was, blamed no one but himself, and begged for divine forgiveness.

I. Plea for Forgiveness (51:1, 2)

II. Proffer of Confession (51:3–6)

III. Prayer for Moral Cleanness (51:7–12)

IV. Promise of Renewed Service (51:13–17)

V. Petition for National Restoration (51:18, 19)

51:1 lovingkindness. Even though he had sinned horribly, David knew that forgiveness was available, based on God’s covenant love.

51:4 Against You, You only. David realized what every believer seeking forgiveness must know, that even though he had wronged Bathsheba and Uriah, his ultimate crime was against God and His holy law (cf. 2 Sam. 11:27). Romans 3:4 quotes Psalm 51:4.

51:5 brought forth in iniquity. David also acknowledged that his sin was not God’s fault in any way (vv. 4b, 6), nor was it some aberration. Rather, the source of David’s sin was a fallen, sinful disposition, i.e., his since conception.

51:7 hyssop. Old Testament priests used hyssop, a leafy plant, to sprinkle blood or water on a person being ceremonially cleansed from defilements such as leprosy or touching a dead body (cf. Lev. 14:6ff.; Num. 19:16–19). Here, hyssop is a figure for David’s longing to be spiritually cleansed from his moral defilement. In forgiveness, God washes away sin (cf. Ps. 103:12; Is. 1:16; Mic. 7:19).

51:8 bones. A figure of speech for the framework of the entire person. David was experiencing personal collapse under guilt (cf. Ps. 32:3, 4).

51:11 Your Holy Spirit from me. This is a reference to the special Holy Spirit anointing on theocratic mediators, not NT indwelling.

51:12 generous Spirit. The Holy Spirit is generous, willing, and eager to uphold the believer.

51:16 You do not desire sacrifice. Ritual without genuine repentance is useless. However, with a right heart attitude, sacrifices were acceptable (see v. 19).

52:1–9 This psalm is a poetic lesson about the futility of evil, the final triumph of righteousness, and the sovereign control of God over the moral events of history. The event in David’s life which motivated him to write this psalm is recorded in 1 Samuel 21; 22.

I. The Rashness of the Wicked (52:1–5)

II. The Reaction of the Righteous (52:6, 7)

III. The Rejoicing of the Godly (52:8, 9)

52:1 mighty man. A reference to Doeg, the chief of Saul’s shepherds, who reported to Saul that the priests of Nob had aided David when he was a fugitive (cf. 1 Sam. 22:9, 18, 19).

52:5 God shall likewise destroy. Ultimately, the wicked are in the hands of a holy God (cf. Heb. 9:27).

52:6 see and fear. God’s punishment of the wicked serves as a reinforcement to the righteous to obey God. shall laugh at him. In the end, the wicked become a laughingstock in a universe controlled by God.

52:8 green olive tree. The psalmist exults (through this simile) that the person who trusts in the mercy of God is productive and secure.

53:1–6 This psalm is nearly identical to Psalm 14 (Ps. 53:1–5a is from Ps. 14:1–5a; Ps. 53:6 is from Ps. 14:7). The major difference is verse 5, in which the psalmist celebrates a military victory over an enemy. Apparently, Psalm 14 is here rephrased to apply to a specified war event, earning it a distinct place in the canon.

I. The Description of Those Who Reject God and His People (53:1–4)

II. The Danger to Those Who Reject God and His People (53:5)

III. The Deliverance of His People (53:6)

53: Title Mahalath. The name of a tune or an instrument.

53:1–4See notes on Psalm 14. Romans 3:10–12 quotes Psalm 53:1–3.

53:2 God. The reference to “God” rather than “LORD” is another difference between Psalm 14 and 53. “Elohim” is used three times in Psalm 14, but seven times in Psalm 53.

53:5 in great fear. The verse describes a sudden reversal in the fortunes of war. The haughty enemy besieging Israel was suddenly terrified and utterly defeated. Historical examples of such unexpected terrors to Israel’s enemy are recorded in 2 Chronicles 20 and Isaiah 37. scattered the bones. Perhaps nothing was more disgraceful to a nation at war than to have the bones of its dead army scattered over the land rather than buried.

54:1–7 This psalm apparently comes from the same period of David’s life as does Psalm 52. Even though David had recently rescued an Israelite border town from the Philistines, he was still considered a traitor to Saul (1 Sam. 23; 26). In the wake of this emotional devastation, David prayed to God for vindication. The psalm provides encouragement to any believer who has been maligned.

I. The Prayer for Deliverance (54:1–3)

II. The Anticipation of Deliverance (54:4, 5)

III. The Thanksgiving for Deliverance (54:6, 7)

54:1 by Your name. In the ancient world, a person’s name was essentially the person himself. Here, God’s name includes His covenant protection. vindicate. David requests that God will execute justice for him, as in a court trial when a defendant is declared not guilty.

54:2 Give ear. An anthropomorphism meaning “listen,” “pay attention.”

54:3 strangers. Either non-Israelites or Israelites who had broken the covenant with God might be called strangers. Since in this case Saul and the Ziphites are the oppressors, the strangers are apostate Israelites (cf. 1 Sam. 23:19; 26:1).

54:5 in Your truth. Since God is omniscient, He can execute perfect justice against the wicked.

54:7 seen its desire. David anticipates with confidence that which he has seen in the past—the defeat of his enemies.

55:1–23 In this individual lament, David pours out his heart to his Lord because a former close friend has betrayed him (vv. 12–14). There is a strong possibility that this psalm was occasioned by the betrayal of Absalom and/or Ahithophel (cf. 2 Sam. 15–18). Most of the psalm alternates between prayers for his enemy’s ruin (vv. 9, 15, 19, 23) and praises for God’s blessings (vv. 16, 18, 22). The high point of the psalm for Christians who have been “stabbed in the back” by a confidant is verse 22. Though despairing, David expresses ultimate confidence in God.

I. The Prayer of Distress (55:1–8)

II. The Prayer for Justice (55:9–15)

III. The Prayer of Assurance (55:16–23)

55:3 bring down trouble. The verb pictures something being tipped over, crashing down on the victim.

55:6 wings like a dove. David expresses his escapist feelings.

55:9 divide their tongues. Perhaps this is an allusion to the Tower of Babel, where God destroyed the movement against Him by multiplying languages (cf. Gen. 11:5–9).

55:15 go down alive into hell. Since God had done this once with the enemies of Moses (Num. 16:30), David asks Him to perform the same judgment on his enemies.

55:19 they do not change. David’s enemies were too set in their ways and too secure to pay any attention to God.

55:20 broken his covenant. This enemy had broken a treaty in his treachery, even against his allies.

55:21 war was in his heart. Though the traitor talked peace, his intention was war.

55:22 Cast your burden on the LORD. The word for burden implies one’s circumstances, one’s lot. The psalmist promises that the Lord will uphold the believer in the struggles of life.

55:23 the pit of destruction. Compare the unusual death of Absalom (2 Sam. 18:9–15) and the suicide of Ahithophel (2 Sam. 17:23).

56:1–13 This psalm, apparently written when David had been endangered by the Philistines (1 Sam. 21:10–15), expresses the kind of confidence in the Lord that believers should exude when they find themselves in terrifying circumstances. David’s natural reaction was to panic (vv. 3, 4, 11). But he demonstrates in this psalm that the believer can replace potential terror with the composure of trust.

I. Fear and Faith (56:1–4)

II. Destroyer and Deliverer (56:5–9)

III. Trust and Thanksgiving (56:10–13)

56: Title The Silent Dove in Distant Lands. This is possibly a tune name which links Psalm 56 with Psalm 55 (cf. Ps. 55:6ff.). See note on Psalm 16: Title.

56:3 I will trust in You. Confidence in the Lord is a purposeful decision, replacing an emotional reaction to one’s circumstances.

56:5 All day. Anguish is intensified by unceasing harassment.

56:7 In anger. The anger of God is not an emotional loss of temper, but a judicial outrage resulting from God’s holy nature reacting to wickedness and ungodliness.

56:8 Your bottle . . . Your book. Figuratively speaking, David asked God to keep a remembrance of all of his sufferings, so that God could eventually vindicate him.

56:11 What can man do to me? No human has the power to overcome God’s providential control.

56:12 Vows. Confident that the Lord would deliver him, David had already vowed to present a thank offering to God (cf. Lev. 7:12; Ps. 50:14).

57:1–11 This is another lament expressing supreme confidence in the Lord in the midst of calamitous circumstances. Though David finds himself hiding from Saul (see Title), he knows that his real refuge is not in the walls of the cave (cf. 1 Sam. 22:1; 24:3), but in the shadow of God’s wings.

I. The Plea for Protection (57:1–6)

II. The Proffering of Praise (57:7–11)

57: Title Do Not Destroy. These are possibly the opening words of a known song, implying that this psalm should be sung to the same tune. See note on Psalm 16:Title.

57:1 the shadow of Your wings. Metaphorically, God cares for His own as a mother bird protects its young. Symbolically, there may be a reference here to the cherubim wings on the ark of the covenant where God was specifically present (cf. Ex. 37:1–16; Pss. 17:8; 36:7; 61:4; 63:7; 91:1, 4). I will make my refuge. When life becomes bizarre, only a person’s relationship with his God calms the soul.

57:2 God Most High. God is transcendent, elevated far above His creation and all powerful. performs all things for me. God’s transcendence (v. 2a) never removes Him from intimate involvement in His peoples’ lives.

57:4 lions. The wicked are pictured as menacing animals, ready to destroy their prey with their razor-edged teeth (cf. Pss. 7:2; 10:9; 17:12; 22:13). set on fire. The wicked are like a consuming fire.

57:5 Be exalted, O God. A truly godly person wants God’s glory to be exhibited more than he wants his own personal problems to be solved.

57:6 a net . . . a pit. This pictures setting a trap, as a hunter might entangle an animal’s feet with a net.

57:7–11 These verses were borrowed by David for Psalm 108:1–5.

57:8 my glory! This refers to the mind, that rational, intellectual, emotional part of a person which interacts with and praises God. See note on 16:9.I will awaken the dawn. The psalmist cannot wait until morning to praise the Lord for all of His blessings. He must wake up the dawn (personified) so that he can praise the Lord.

57:9 the peoples . . . nations. These are references to Gentiles, nations which would not normally know Jehovah God.

57:10 unto the heavens. David is thinking as broadly (v. 9) and as highly (vv. 10, 11) as he can. God’s mercy, truth, and glory are immense and unfathomable (cf. Rom. 11:33; Eph. 3:17, 18).

58:1–11 As a lament against tyranny, the first half of the psalm rehearses a series of charges against wicked leaders and judges; the second half is an imprecatory prayer that they be obliterated. In the end, the psalmist is certain that God will act with ultimate justice.

I. The Indictment of Unjust Leaders (58:1–5)

II. The Imprecation Against Unjust Leaders (58:6–11)

58: Title Do Not Destroy. See note on Psalm 57: Title. See note on Psalm 16: Title.

58:1 silent ones. The leaders were silent when they should have spoken up for righteousness.

58:2 weigh out. These wicked rulers meditate on the strategy for wicked schemes.

58:3 as soon as they are born. All people are born totally depraved. Without being made new creatures in Christ by God’s power, they are prevented by their wicked nature from pleasing God (cf. Ps. 51:5; Rom. 3:9–18; 2 Cor. 5:17).

58:4 Their poison. The words and actions of these tyrants are like poisonous venom in a serpent’s fangs. deaf cobra. Like a cobra which cannot hear its charmer are these stubborn rulers, who ignore all encouragements to righteousness.

58:6 Break their teeth . . . fangs. The psalmist prays that the means of doing evil would be destroyed.

58:7 flow away as waters. An imprecatory prayer that the tyrants would disappear like water seeping into sand in a dry wadi. arrows . . . cut in pieces. Apparently, this is a prayer that the intentions of evil would be rendered as ineffective as broken arrows.

58:8 snail which melts away. A simile for that which is transitive, perhaps facetiously based on the idea that a snail depletes itself in its own trail as it moves along.

58:9 Before your pots . . . thorns. An obscure metaphor implying swiftness. The Lord will quickly destroy the wicked rulers.

58:10 wash his feet in the blood. The point of the figure is that the wicked will eventually be defeated and the righteous will share with the Lord in His victory.

58:11 God who judges in the earth. In the end, the righteous will see that Jehovah is not indifferent to injustices.

59:1–17 This is another in a series of laments in which the psalmist pleads for God to defend him against his oppressors. The psalm is a mixture of prayers, unfavorable descriptions of the adversary, imprecations, and praise to God. Though written when David was king of Israel, the psalm recalls an earlier time of anguish when Saul sought to kill David (1 Sam. 19:11). Ultimately, David’s strong confidence in God’s sovereignty transforms the lament into a song of assurance.

I. A Plea for God’s Deliverance (59:1–15)

II. Praise for God’s Defense (59:16, 17)

59: Title Do Not Destroy. See note on Psalm 57: Title. Michtam. See note on Psalm 16: Title. Saul sent men . . . to kill him. The setting for the psalm is 1 Samuel 19:11. David’s wife (Saul’s daughter) helped David escape through a window in the middle of the night.

59:5 God of hosts. Hosts represent God’s angels as His army.

59:6 growl like a dog. Dogs of the ancient world were often wild scavengers. Here, they serve as a simile for Saul’s messengers setting an ambush outside of David’s house.

59:7 belch with their mouth. This pictures the coarse, uncouth character of Saul’s henchmen (cf. v. 12). swords are in their lips. Their conversation was dedicated to the assassination of David. they say, “Who hears?” A blasphemy implying that God either doesn’t exist or doesn’t know what happens in the affairs of mankind.

59:8 all the nations. Referring to Gentiles (see note on Ps. 57:9 ), this phrase and “my people” in verse 11 imply that this psalm was written several years after the event when David was king and involved in international affairs. David wrote his psalms as a prophet under the superintendence of the Holy Spirit (2 Sam. 23:2).

59:11 lest my people forget. The psalmist thinks that if the Lord were to destroy the wicked too quickly, the lesson of God’s hatred of evil might not be impressed on the minds of the people.

60:1–12 This psalm is a national lament written after the unexpected military setback alluded to in 2 Samuel 8:13 and 1 Chronicles 18:12. While David and the main part of his army were fighting in the northern part of the country, one of Israel’s other neighboring enemies, Edom, successfully attacked the southern part of Judah. David ultimately prevailed in victory. The psalm expresses the feelings of a people shocked and confused by a tragedy which suggested that God had abandoned them. Verses 5–12 are essentially repeated in Psalm 108:6–13.

I. The People’s Contemplation of Abandonment (60:1–5)

II. The Lord’s Control over the Nations (60:6–8)

III. The People’s Confidence in God (60:9–12)

60: Title Joab . . . killed twelve thousand. The Lord soon rewarded their confidence in Him, enabling the armies of Israel to slaughter the Edomites.

60:2 earth tremble. Earthquake imagery is used to illustrate that what appears secure sometimes is not.

60:3 wine of confusion. This metaphor compares the impact of wine on the mind with the confusion which comes from a bewildering event in life.

60:4 banner. God and His truth serve as a rallying point for the perplexed people.

60:5 beloved. This is probably a reference to David. There may be a play on words here in that the Hebrew root for David and beloved is the same.

60:6 Shechem . . . Succoth. These are two territories on opposite sides of the Jordan River, both occupied by Israel. Jacob had settled in Succoth (east of the Jordan) when he returned from his sojourn with Laban (cf. Gen. 33:17).

60:7 Gilead . . . Judah. All of these key geographical locations in Israel ultimately belonged to God, who was more interested in their welfare than anyone else. helmet. Ephraim was the primary source of defense to the north of Israel. lawgiver. Judah was the tribe that was to govern Israel—the tribe from which David and his descendants came.

60:8 Moab . . . Edom . . . Philistia. These are the three principal enemies surrounding Israel to the northeast, southeast, and west, respectively. Moab is My washpot. The psalmist pictures Moab as a humble, menial servant to God, either being or bringing a washbasin for His use. Over Edom . . . shoe. The picture is that of a man entering his house and throwing his shoes to his servant. Edom, like Moab, was a servant under God’s sovereign control. Philistia, shout in triumph. Here is a victorious battle shout from the pagans, who must realize God’s power is behind Israel’s victory.

60:12 Through God . . . valiantly. The nation relearned the truth that only God gives victory.

61:1–8 David may have written this wonderful psalm when his own son, Absalom, temporarily drove him away from his throne in Israel (2 Sam. 15–18). The psalm is rich in metaphors and references to God’s covenants with Israel. David once again demonstrates a godly response to overwhelming and depressing developments in life.

I. The Cry for Help (61:1, 2)

II. The Confidence in God (61:3–7)

III. The Commitment to Loyalty (61:8)

61:2 From the end of the earth. David’s absence from his homeland compounds his feelings of discouragement and exhaustion. The phrase also hints at feelings of estrangement from God. my heart is overwhelmed. David’s hope and courage were failing. the rock that is higher. David expresses his disregard of personal autonomy and his reliance on his God in this metaphor for refuge.

61:3 strong tower. One of four figures of speech in verses 3 and 4 for security; the strong towers stabilized the city walls and served as places of defense and refuge.

61:5 heritage. This refers to the benefits, including life in the Promised Land (cf. Deut. 28–30), of participating in a covenant with God.

61:6 prolong the king’s life. In the immediate context, David prays for himself in his struggle with Absalom. Beyond this, here is a prayer for the continuity of the divinely established monarchy. Because he realized that one of his descendants would be the Messiah, David sometimes does not distinguish himself from the messianic dynasty.

61:7 forever. The Davidic covenant guaranteed that, on the basis of God’s merciful and faithful dealings with David and the nation, David’s descendants would rule on the throne of Israel forever (cf. 2 Sam. 7; Pss. 40:11; 89:4, 33–37).

61:8 daily perform my vows. As a regular means of expressing thanksgiving for prayers answered, the psalmist promised daily obedience to his Lord (cf. Ps. 56:12).

62:1–12 Whether Absalom’s rebellion is the setting or not (2 Sam. 15–18), David writes this psalm while facing treason from someone. David embraces the problem of his adversaries forthrightly (vv. 3, 4), but his thoughts focus primarily on God (cf. Phil. 4:4–13).

I. Affirming God’s Covenant Relationship (62:1, 2, 5, 6)

II. Confronting One’s Treasonous Adversaries (62:3, 4)

III. Trusting God’s Sovereignty (62:7–10)

IV. Praising God’s Power and Mercy (62:11, 12)

62: Title To Jeduthun. An official temple musician. See note on Psalm 39:Title.

62:1 silently waits for God. Silence indicates trust that is both patient and uncomplaining (cf. v. 5).

62:2 greatly moved. This means “shaken,” or “demoralized.”

62:3 leaning wall and a tottering fence. A metaphor for imminent collapse. Some apply it to the victim, but as translated here, it refers to the attacker.

62:6 I shall not be moved. David demonstrates his increased confidence in the Lord. At first, he would not be “greatly moved” (v. 2). Here, on second thought, he would not be moved at all.

62:9 low degree . . . high degree. All men, regardless of social status, are woefully inadequate objects of trust.

63:1–11 In deepest words of devotion, this psalm expresses David’s intense love for his Lord. The psalm was written while David was in the Judean wilderness, either during his flight from Saul (1 Sam. 23) or, more likely, from Absalom (2 Sam. 15; cf. 63:11 “the king”). David writes from the perspective of these grammatical tenses:

I. Present—Seeking God’s Presence (63:1–5)

II. Past—Remembering God’s Power (63:6–8)

III. Future—Anticipating God’s Judgment (63:9–11)

63:1 Early will I seek You. Eagerness to be with the Lord in every situation is more in view than the time of day. My soul thirsts. David longs for God’s presence like a wanderer in a desert longs for water. in a dry and thirsty land. David writes this psalm while hiding in the wilderness of Judea, but longing to be back worshiping in Jerusalem.

63:3 better than life. God’s covenant love is more valuable to David than life itself (cf. Phil. 1:21; Acts 20:24).

63:4 lift up my hands. As an OT posture of prayer, the upheld hands pictured both the ascent of prayer and the readiness to receive every good gift which comes from God (cf. James 1:17). It was, thus, a posture of trust in God alone.

63:5 marrow and fatness. A metaphor comparing the spiritual and emotional satisfaction of the divine presence with the satisfaction of rich banquet food.

63:8 My soul follows close behind You. In response to God’s repeated invitation to “hold fast” to Him (Deut. 4:4; 10:20; 13:4), the psalmist clings to God. This signifies David’s unfailing commitment to his Lord.

63:9 into the lower parts of the earth. A reference to the realm of the dead. See note on Ephesians 4:9.

63:10 jackals. Scavengers, feasting on unburied bodies (see note on Ps. 53:5 ).

63:11 who swears by Him. The Mosaic covenant instructed this practice expressing loyalty to the true God alone (cf. Deut. 6:13; 10:20; 1 Kin. 8:31; Jer. 12:16).

64:1–10 This psalm begins with a vivid description of the devious ways of the wicked, especially their speech (vv. 3–5, 8). Still, the psalmist does not fear that God will lose control of the situation. After seeing His justice at work, the righteous will be glad and trust all the more in Him (64:10).

I. The Malevolent Ingenuity of the Wicked (64:1–6)

II. The Memorable Reciprocity by the Lord (64:7–10)

64:1 Preserve . . . from fear. This word for fear means “dread,” and is a different Hebrew word than the fear in verses 4 and 9. The psalmist recognized that the fear of an enemy can be as destructive as an actual assault.

64:3 sharpen their tongue. Their intent was to slander with their speech (cf. Ps. 59:7).

64:4 in secret. I.e., anonymously.

64:5 Who will see them? This was a question of brazen autonomy. They mocked the omniscience of God (cf. Ps. 59:7).

64:6 inward thought . . . heart . . . deep. The evil intent of the unrighteous flows from inward depravity.

64:7 God shall shoot . . . arrow. The arrows of God, as OT history demonstrates, include natural judgments such as deadly disease, defeat, and calamity.

64:8 stumble . . . own tongue. God providentially steers the plots of the wicked to their own demise.

64:9 shall declare. Believers should glorify God, not only for His love and mercy, but also for His marvelous acts of judgment on the wicked.

65:1–13 This is a praise psalm, full of hopeful, confident, even enthusiastic feelings in response to God’s goodness with no complaints or curses. The setting is a celebration at the tabernacle, perhaps at the Feast of Unleavened Bread in the spring, or the Feast of Tabernacles in the fall.

I. Praise for Spiritual Blessings (65:1–5)

II. Praise for Natural Blessings (65:6–13)

65:1 Zion. Specifically the hill in Jerusalem where Israel worshiped Jehovah, but also synonymous with the Promised Land (cf. Ps. 48:2; also Pss. 3:4; 9:12; 24:3; 68:5; 87:2, 5). vow . . . performed. This is likely a reference to vows made by the farmers because of an abundant harvest (cf. Pss. 56:12; 61:8).

65:2 all flesh will come. This is referring to the future millennial kingdom when all the world will worship the Lord (cf. Zech. 14:16–19).

65:3 atonement. This word, found three times in the Psalms (78:38; 79:9), means to cover sin and its effects. In the OT, atonement was symbolized in sacrificial ritual (cf. Ex. 30:10; Lev. 16:10, 11), though actual forgiveness of sin was ultimately based on the death of Christ applied to the penitent sinner (cf. Heb. 9).

65:5 confidence . . . earth . . . seas. Unlike local heathen gods, Jehovah God is not just the God of a single locality. The universal worship of the Lord is required of all people (cf. Rom. 1:18–32) and will be a reality in the messianic era when the kingdom of God will cover the earth (cf. Is. 2:1–4; Zech. 14:9).

65:8 outgoings . . . morning . . . evening. This has reference to the nations who live in the east where the sun first makes its morning appearance. Those who live in the west where the sun disappears into darkness rejoice in the Lord.

65:11 paths drip with abundance. This pictures a farm wagon dropping its overflow along the path.

66:1–20 This joyful psalm begins with group praise and then focuses on individual worship. The psalmist rehearses some of the major miracles in Israel’s history and testifies that God has always been faithful in the midst of serious troubles.

I. Communal Hymn of Praise to God (66:1–12)

A. For Future Glory (66:1–4)

B. For Previous Faithfulness (66:5–7)

C. For Continual Protection (66:8–12)

II. An Individual Hymn of Praise to God (66:13–20)

A. Through Fulfilled Vows (66:13–15)

B. For Answered Prayer (66:16–20)

66:1 joyful shout. A shout of loyalty and homage, as in 1 Samuel 10:24.

66:4 All the earth shall worship You. This praise is not only an acknowledgment of God’s universal lordship, but also an intimation of the people’s belief in a future, worldwide kingdom where God will be worshiped (cf. Is. 66:23; Zech. 14:16; Phil. 2:10, 11).

66:6 sea . . . river. A reference to the crossing of the Red Sea and, possibly, the Jordan River. The OT writers considered the Red Sea crossing the ultimate demonstration of God’s power, as well as His care for Israel.

66:9 feet to be moved. God had prevented them from prematurely slipping into the realm of the dead.

66:10 refined us as silver. God had brought the nation through purifying trials.

66:11 brought us into the net. The psalmist speaks of a hunter’s net or snare as a metaphor for some extremely difficult situations into which God had brought Israel.

66:12 ride over our heads. A picture of a hostile army riding in victory over Israel’s defeated troops.

66:13 pay You my vows. Paying the vows is spelled out in the following verses as offering sacrifices of dedication which had been previously promised God (cf. Lev. 1; 22:18, 21; Pss. 56:12; 61:8; 65:1).

67:1–7 This brief psalm develops two optimistic themes: the need and result of God’s mercy, and the future, universal worship of God. The psalm reflects the promise to Abraham that God would bless his descendants, and in Abraham, “all the families of the earth” (Gen. 12:1–3).

I. The Prayer for Divine Mercy (67:1, 2)

II. The Plea for Universal Worship (67:3–5)

III. The Prospect of Divine Blessings (67:6, 7)

67:1 face to shine.When a king smiled on a supplicant with pleasure, the petitioner was likely to receive his request (cf. Num. 6:24–26; Pss. 31:16; 44:3; 80:3, 7, 19; 119:135; Prov. 16:15).

67:3–7 peoples . . . nations . . . ends of the earth. These are references to the inclusion of the Gentile nations in the millennial kingdom (cf. Is. 56:3–8; 60:1–14; Zech. 14:16–19; Matt. 8:11; 25:31–46; Rev. 20:1–10).

68:1–35 This exuberant psalm includes prayer, praise, thanksgiving, historical reminder, and imprecation. It expresses a pride in Jehovah God for His care over His people and His majesty in the universe. The writing of this psalm may have come out of David’s jubilant restoration of the ark of the covenant to Jerusalem (cf. 2 Sam. 6:12–15).

I. A Fanfare of Commendation (68:1–6)

II. A Reflection on Faithfulness (68:7–18)

III. An Acclamation of Majesty (68:19–31)

IV. An Invitation to Praise (68:32–35)

68:1 Let God arise. The first sentence in this psalm is essentially the same as Numbers 10:35. It was perhaps a fanfare of words announcing the movement of the ark of the covenant (cf. vv. 24–27; also 2 Sam. 6:12–15).

68:4 His name YAH. A shortened form of Yahweh, this word is often translated LORD (cf. v. 16; Ex. 3:15). Other names for God in this psalm include God (Elohim, v. 1), Lord (Adonai, v. 11), Almighty (v. 14), LORD God (v. 18), God the Lord (v. 20), and King (v. 24).

68:6 solitary in families. God cares for those who have lost families, especially the orphans and widows (v. 5; cf. Ex. 22:22–24; Ps. 10:14; James 1:27). brings out . . . bound. This speaks of God’s liberating prisoners of war.

68:9 confirmed Your inheritance. God sustains His covenant people.

68:14 snow in Zalmon. Zalmon means “black” or “dark mountain.” The snow pictures the contrast of corpses or bones scattered over the mountain.

68:15 mountain of Bashan. A mountain located across the Jordan River to the east, figuratively described as jealous of Mt. Zion (cf. v. 16), the place which had been chosen for the special presence of God (cf. Jer. 22:20, 21).

68:17 Sinai, in the Holy Place. God’s presence had been with the armies in the same way it had been on Mt. Sinai at the giving of the law (cf. Ex. 19).

68:18 ascended on high. Paul quotes this text in Ephesians 4:8 where he applies it to Christ’s ascending to the heavens in trumph.

68:22 Bashan . . . sea. Whether the enemy tries to escape by land (Bashan) or by sea, God will bring them back to be destroyed by His people (cf. Amos 9:2–4).

68:24 procession . . . sanctuary. A description of the celebration when the ark of the covenant, a symbol of God’s presence, was brought to Mt. Zion (cf. 1 Chr. 15:16–28).

68:27 Benjamin . . . Naphtali. Representative tribes of Israel, two from the south (Benjamin and Judah) and two from the north (Zebulun and Naphtali).

68:29 Kings . . . presents. This section of praise (vv. 28–35) looks forward to the Messiah’s reign when the world will universally worship God in the temple in Jerusalem (cf. Is. 2:2–4; 18:7; 45:14; 60:3–7; Ezek. 40–48; Hag. 2:7; Zech. 2:11–13; 6:15; 8:21, 22; 14:16–19).

68:30 pieces of silver. Tribute money, signifying subservience to God.

69:1–36 This psalm is a prayer of desperation. David realizes that because he is hated by others, he may be killed. Though he begs for rescue and calls down curses on his enemies, he concludes the psalm with a high note of praise, with inferences concerning the coming messianic kingdom when all enemies of God’s people are dealt with swiftly and severely (cf. Rev. 2:27). Much of this psalm was applied to Christ by the NT writers. This psalm expresses the feelings of any believer who is being horribly ridiculed, but it uniquely refers to Christ.

I. The Prayer of Desperation (69:1–28)

A. The Description of His Situation (69:1–3)

B. The Reason for His Situation (69:4–12)

C. The Hope for His Situation (69:13–18)

D. The Reproach of His Situation (69:19–21)

E. The Revenge for His Situation (69:22–28)

II. The Promise of Salvation (69:29–36)

69: Title The Lilies. The name of a tune. See note on Psalm 45: Title.

69:4 hate me. Quoted in John 15:25.

69:6 be ashamed. The psalmist fears that his dismal situation may be a stumbling block to other believers.

69:8 alien . . . children. Even the psalmist’s family rejected him (cf. Matt. 12:46–50; John 7:3–5).

69:9 has eaten me up. The psalmist has brought hatred and hostility on himself by his unyielding insistence that the behavior of the people measure up to their outward claim of devotion to God. Whenever God was dishonored, he felt the pain because he loved God so greatly. Jesus claimed for Himself this attitude, as indicated in John 2:17; Romans 15:3.

69:11 sackcloth. David’s wearing of sackcloth, a symbol of grief, brought even more ridicule.

69:12 sit in the gate. The highest in society, those who sat in the gate of a city, were usually governmental officials. Even there, city leaders were gossiping about the psalmist. song of the drunkards. The dregs of society, the drunkards, ridiculed David in their raucous songs.

69:15 pit shut its mouth. The pit was another word for Sheol, the realm of the dead. The psalmist felt that death was imminent.

69:21 gall . . . vinegar. Gall was a poisonous herb. Here, it serves as a metaphor for betrayal. Friends who should provide sustenance to the psalmist had turned against him. Gall in vinegar was actually offered to Christ while He was on the cross (Matt. 27:34).

69:22 table become a snare. A snare was a trap for birds. The psalmist prays that the plots of the wicked against him would backfire and destroy them instead.

69:22, 23 Quoted in Romans 11:9, 10.

69:25 Quoted in Acts 1:20 with reference to Judas.

69:26 the ones You have struck. Those hostile to the psalmist were ridiculing him as one suffering from God’s chastisement. In its messianic application, the suffering of the Messiah was a part of God’s plan from eternity past (cf. Is. 53:10).

69:31 better than an ox or bull. See Psalm 51:16; also Hebrews 9:11, 12; 10:9–12. horns and hooves. Implies a grown animal, one that would be especially valuable.

70:1–5 This prayer for deliverance from one’s enemies is nearly identical to Psalm 40:13–17. It substitutes “God” for “LORD” in verses 1, 4, and 5. The historical situation to which David refers is unknown.

Deliverance through God (70:1)

Defeat by God (70:2, 3)

Delight in God (70:4)

Dependence on God (70:5)

71:1–24 One of the features of the psalms is that they engage the circumstances of life. This psalm to God expresses the concerns of old age. At a time in his life when he thinks he should be exempt from certain kinds of troubles, he once again is personally attacked. Though his enemies conclude that God has abandoned him, the psalmist is confident that God will remain faithful.

I. Confidence in God Stated (71:1–8)

II. Confidence in God Practiced in Prayer (71:9–13)

III. Confidence in God Vindicated (71:14–24)

71:3 continually. Psalm 71:1–3 is almost the same as Psalm 31:1–3a. One difference, however, is the word continually, which the elderly person writing this psalm wants to emphasize. God has continually been faithful (cf. vv. 6, 14).

71:7 a wonder. A reference to his trials. People are amazed at this person’s life, some interpreting his trials as God’s care, and others as God’s punishment.

71:15 their limits. The blessings of God’s salvation and righteousness are innumerable.

71:20 from the depths of the earth. This does not refer to actual resurrection, but rescue from near-death conditions and renewal of life’s strength and meaning.

72:1–20 This is a coronation Psalm, dedicated to the prosperity of Solomon at the beginning of his reign (1 Kin. 2). No NT writer applies any of the psalm to Christ. Still, since the Davidic kings and the Messiah’s rule occasionally merge into each other in the OT literature, the messianic inferences here ought not to be missed (vv. 7, 17; cf. Is. 11:1–5; 60–62). This psalm describes a reign when God, the king, nature, all classes of society, and foreign nations will live together in harmony.

I. A Just Reign (72:1–4)

II. A Universal Reign (72:5–11)

III. A Compassionate Reign (72:12–14)

IV. A Prosperous Reign (72:15–17)

V. A Glorious Reign (72:18–20)

72:1 Your judgments. A prayer that the king would faithfully mediate God’s justice on the nation (cf. Deut. 17:18–20). the king’s Son. A reference primarily to Solomon, emphasizing his bond with the Davidic dynasty; but, it also anticipates Messiah’s reign as the culmination of the Davidic covenant (cf. 2 Sam. 7:12, 13; Ps. 2:1–12).

72:3 mountains . . . peace. When the king rules with justice and compassion, the earth radiates well-being.

72:7 Until the moon is no more. This is primarily referring to the length of the Davidic dynasty and, possibly, also to the messianic reign (2 Sam. 7:16; Ps. 89:3, 4, 29, 36, 37; Luke 1:30–33). Jeremiah also makes the same kind of observation (cf. Jer. 33:23–26).