Psalm 30 is described as a Song (see Introduction: Genre) for the Dedication of the House. Several of the psalms mention rejoicing in God’s presence in the temple (cf. 23:8; 27:4). In addition, the rescue David experienced that he described in this psalm (vv. 1-5) was apparently selected by the postexilic editor of Psalms to serve as a reassurance to the exiled community that God would be faithful to them and someday restore them and the temple in Jerusalem (for this, see Sailhamer, NIV Compact Bible Commentary, 321). At issue is whether this psalm refers to the dedication of David’s palace (2Sm 7:1) or the Lord’s temple. The latter seems more likely since the vast majority (hundreds) of references to a specific “house” in the OT are to the temple, whether in the phrase “the house of God” (Ezr 2:68), “the house of the LORD” (2Kg 25:16), or, as here, “the House” (cf. 1Kg 8:13; Jr 26:18). That the intended reference is to the dedication of the temple is also supported by early Jewish tradition, according to which this psalm was recited in the temple on the eight days of Hanukkah (as it still is in many synagogues to this day), commemorating the (re)dedication of the temple in the intertestamental period after the victory of the Maccabees over the Greeks who sought to eradicate Jewish practices in Israel at that time.
Although David may have written this psalm in anticipation of the future dedication of the temple, it is more likely that this superscription was included by the postexilic editor of the Psalms, since there is no specific reference to the temple in it. His intention would have been to link David’s restoration after being disciplined to Israel’s return and rebuilding of the temple after the discipline of the exile.
A. The Transience of God’s Discipline (30:1-5)
30:1-3. David begins with praise for personal deliverance: I will extol You, O LORD, for You have lifted me up. David affirms God as the source of deliverance from his enemies and from Sheol (the general OT description of the place of the dead; see comments on 49:10-14, 15). He praised God because He kept me alive and did not let him go down to the pit (grave). At some point David was on the brink of death at the hands of his enemies, but the Lord rescued him.
30:4-5. David’s response to rescue is to encourage all His godly ones (corporately, the faithful of Israel) to join him and sing praise to the LORD. Specifically, they are to give thanks to His holy name (cf. 4:3). There is a sharp contrast between God’s anger (for correction and discipline) that is but for a moment, and His favor (of blessing after restoration) that is for a lifetime.
B. The Pain of God’s Discipline (30:6-9)
30:6-7. As a result of his prosperity David almost forgot God, considering himself invincible (I will never be moved, v. 6). As is so often the case, God’s blessings often divert a believer’s attention from Him and reduce reliance on Him, ultimately leading to the sin of self-dependence rather than relying on the Lord.
In fact this very self-reliance led David to take the census of fighting men in Israel, so that God chastised him (see 2Sm 24). David described that discipline by the expression You hid your face (v. 7; on this expression as the description of God’s discipline, not judgment, see the Introduction to Esther), so that he was dismayed or brought to a full realization of his sin.
30:8-9. Adverse circumstances prompted David to reset his focus from assessing his material circumstances to praising God (To You, O LORD, I called). David realized his own mortality, that he could not praise the Lord from the pit.
C. The Goal of God’s Discipline (30:10-12)
30:10-12. Having come to the full realization of his sin, David implored, Hear, O LORD, and be gracious to me and begged God to be his helper (lit., “be a helper to me”). This phrase alludes to God’s promise and self-disclosure of His name to Moses in Ex 3:12 (“I will be with you”), which in turn implies that David, like Moses, was here affirming his own fundamental inability to undertake God’s charge to him of ruling Israel (cf. Ex 3:11, “Who am I … that I should bring the sons of Israel out of Egypt?”) as well as his consequent dependence on God to help him do so. The goal of God’s chastisement of David was thus realized in that David recognized and affirmed his utter dependence on God, and in the process he would sing his praise to Him (v. 12 is lit., “Glory will sing to You,” i.e., David’s song of glory would be lifted up to God. This reflects the same concept and wording in 29:9b: “And in His temple everything says, ‘Glory!’”).
Psalm 31: Appealing to God for Deliverance from Oppression
On the heading of this Psalm of David see the comments on the headings to both Pss 3 and 4.
A. Affirming the Insurmountable Strength of God’s Deliverance (31:1-5)
31:1-5. The declaration In You, O LORD, I have taken refuge (v. 1) is David’s affirmation that his trust is completely and solely in the God of Israel (1Sm 26:19). God is the only impenetrable refuge, as highlighted by the expressions rock (v. 2; see comment on Ps 18:46) of strength, a stronghold (a place of protection), and fortress (v. 3; a fortress on a cliff or mountain; cf. Ps 71:1-3 for similar terms). Another reason for David’s confidence is that God, in His righteousness, will do what is best to deliver (v. 1) David. David understood the faithful and just character of the Lord and remembered the covenant God had established with him (2Sm 7:16). David wanted the Lord to take action on his behalf for Your name’s sake (cf. Ps 23:3 comments). David employed the same phraseology, You will lead me and guide me, as in Ps 23:3. God’s best does not necessarily include immediate deliverance from physical distress or persecution as is evident in Jesus’ words on the cross, “INTO YOUR HANDS I COMMIT MY SPIRIT” (Lk 23:46).
B. Expressing the Present Need for God’s Deliverance (31:6-22)
31:6-8. Hating those who regard vain (empty, powerless) idols is a rejection of paganism. In contrast, David is determined to trust in the LORD, a life characterized by the attitude of I will rejoice in God’s lovingkindness (cf. 5:7) because the Lord had known his troubles (cf. comment on 1:6) and delivered him from the enemy.
31:9-13. The expression be gracious implies that David’s distress may have been intended as chastisement for his sins (cf. comment on 28:2), or just a cry for relief. David expressed his natural desire for immediate relief from his distress that is described as: grief, sorrow, sighing … like a broken vessel. The source of his trouble was his adversaries who schemed to take away his life.
31:14-22. Despite his dire circumstances, David declares his faith and trust in God: But as for me, I trust in You, O LORD … You are my God. He recognizes My times are in Your hand, the Lord is in control of every aspect of his life. His request, Make Your face to shine upon Your servant recalls the Aaronic benediction (cf. Nm 6:25). He anticipates deliverance by saying He has made marvelous His lovingkindness to me in a besieged city. … You heard the voice of my supplications when I cried to You.
C. Sharing the Praiseworthy Hope of God’s Deliverance (31:23-24)
31:23-24. David characteristically concluded with devotion, praise, and exhortation to worship: O love the LORD, all you His godly ones! The concept with which David began this psalm—God’s covenant faithfulness serving as the source of constant strength and deliverance for His people—is reiterated by David in the closing verse, Be strong and … take courage (cf. 27:14; Jos 1:9).
Psalm 32: A Paradigm of Forgiveness
This Psalm of David (see the comments on Davidic authorship in the heading to Ps 3) is a Maskil (lit., “enlightenment” or “to impart wisdom”), a type of psalm focusing specifically on instruction in practical wisdom or contemplation. This term occurs as a specific designation in the headings of 12 other psalms (Pss 42, 44, 45, 52–55, 74, 78, 88, 89, 142), and in Ps 47:7 as a general designation of this type of psalm (“Sing praises with a [maskil]”). On parallels between Pss 32 and 33 to Pss 1 and 2, see introductory comments on Ps 33.
A. The Nature of Divine Forgiveness (32:1-5)
32:1-2. David affirmed how blessed (see the comment on Ps 1:1) the man is whose transgression is forgiven. This verb, when used with any of the words denoting sin (e.g., transgression [rebellion against God], sin [missing the mark of God’s standard], iniquity [behavior that is bent or twisted]), represents the standard biblical idiom used to express the concept of forgiveness in the following. The parallel statement, whose sin is covered, likewise expresses confidence in forgiveness of sin. It is a figurative expression characteristic of Hebrew poetry, and should not be taken to mean that sin in the OT period was in reality only covered up but not forgiven. In the OT, forgiveness is expressed in terms of complete atonement and removal for those who offered their sacrifices in faith (e.g., 2Sm 12:13; Is 6:7). Romans 4:4-8 cites this passage regarding forgiveness of sin (see the comments there).
32:3-5. David not only learned of the happiness of forgiveness, but also the effects of unconfessed sin. It caused physical difficulties for him (my body wasted away, v. 3) and emotional strain (my vitality was drained away, v. 4). These difficulties persisted until he acknowledged his sin and confessed his transgressions (v. 5), so that God forgave the guilt of [his] sin.
B. The Availability of Divine Forgiveness (32:6-7)
32:6-7. On the basis of his experience, therefore, David called everyone who is godly to pray. The image of great waters depicts extreme distress (Ps 18:16; Is 8:7-8). More particular allusions to the flood are indicated by the surrounding statements: let everyone … pray to You in a time when You may be found, paralleling the clearly defined period of “evangelism” and potential repentance by the people alive during Noah’s building of the ark (cf. Heb 11:7 and comments on Gn 7:1-10), and You are my hiding place; You preserve me from trouble, paralleling the preservation of Noah and his family from—that is, through—the flood (cf. 1Pt 3:20 and the comments there).
C. The Attraction of Divine Forgiveness (32:8-11)
32:8-11. The expression I will instruct you and teach you in the way which you should go indicates that God’s forgiveness fosters spiritual perception and moral clarity revealed by God in His Word. The phrase I will instruct signifies the imparting of wisdom as expressed by Joshua (Jos 1:8) in connection with the law of God. There must be a response to God’s instruction, however, so that the person is not as the horse or as the mule which have no understanding. In other words, do not resist repentance and hold back confession. The challenge is to be wise and learn from the Lord, because many are the sorrows of the wicked, but God’s fatherly lovingkindness (chesed; cf. comments on Ps 5:7) surrounds the believer. The result for the person who trusts in the LORD will be experiencing God’s grace (lovingkindness). That person will be glad in the LORD … rejoice … and shout for joy.
Psalm 33: A Paradigm of Collectively Proclaiming God’s Praise
The absence of a heading for this psalm is possibly because it was intended “as a piece” with the previous psalm—just as Ps 2 is intended to be read “as a piece” with Ps 1 (see comments there). Strengthening this possibility is the observation that this and the previous psalm attest clear parallels to Pss 1 and 2, both thematically (Ps 32, like Ps 1, focuses on personally expressed worship, whereas Ps 33, like Ps 2, focuses on collectively expressed worship) and in phraseology (e.g., “How blessed” [1:1; 32:1]; “day and night” [1:2; 32:4]; “streams of water” / “great waters” [1:3; 32:6]; closing comparison between the circumstances of “the wicked” and “the righteous” [1:5-6; 32:10-11]; “the nations … the peoples … take counsel together against the LORD” / “the LORD nullifies the counsel of the nations … the plans of the peoples” [2:1-2; 33:10]; “He who sits in the heavens laughs” / “the LORD looks from heaven … from His dwelling place” [2:4; 33:13-14]; “the very ends of the earth” / “all the earth” [2:8; 33:5, 8, 14]; and “blessed are all” / “… is the nation” [2:12; 33:12]).
A. The Obligation of Collective Praise (33:1-3)
33:1-3. The opening Sing for joy in the LORD, O you righteous ones is a closely linked idea to the close of the previous psalm (32:11). There is a reiteration of the call to collective praise and thanks (the theme of Ps 33) in the form of a new song (a song of worship that gives a fresh expression to the believer’s continued experiences with God). These songs celebrate God’s character and salvation (cf. 40:3; 96:1; 98:1; 144:9; 149:1, Is 42:10; Rv 5:9; 14:3) and are offered by righteous ones to God for His gracious gift of personal forgiveness (the theme of Ps 32).
B. The Reasons for Collective Praise (33:4-19)
33:4-5. This is a song of praise to the LORD, the Creator, with seven distinct reasons for collectively praising God: (1) His attributes (vv. 4-5)—specifically His imitable attributes of being upright, His faithfulness, His righteousness, His justice, and His lovingkindness (cf. 5:7 comments); the terms righteousness and justice are often linked in Scripture regarding God’s character and obedience to His Word (e.g., Gn 18:19; 2Sm 8:15; 1Kg 10:9; 1Ch 18:14; Pss 89:14; 97:2; 99:4; Pr 1:3; 2:9: 21:3; Is 1:27).
33:6-19. Furthermore, (2) His power is exhibited in His creation of the world: He spoke, and it was done, by His word (vv. 6-9); (3) the sovereign permanence of His counsel (i.e., His will, vv. 10-11); (4) His election of Israel for His own inheritance (v. 12; see Ps 28:9); (5) His intimate understanding of the hearts of all people (vv. 13-15); (6) His superiority to any other basis of hope or deliverance (vv. 16-17); and (7) His special concern for those who fear (i.e., worship; cf. 111:10) Him (vv. 18-19; see Ps 40).
C. The Application of Collective Praise (33:20-22)
33:20-22. There is a resulting collective reliance on God, highlighted by plural pronouns: Our soul waits for the LORD knowing He is our help and our shield (cf. Jdg 5:8; 2Kg 19:32; Ps 35:2). There is a strengthening of collective trust in God’s holy name (cf. comments Ps 23:3) and the fostering of collective joy (our heart rejoices) among God’s people—whatever the circumstances might be.
Psalm 34: A Paradigm of God’s Providence
This Psalm of David (see the comments on Davidic authorship in the heading to Ps 3) is parallel to Ps 25 in its theme, phraseology, and structure (for specifics see introduction on Ps 25). The heading also indicates that this psalm was written when David feigned madness before Abimelech—referring to the episode recorded in 1 Sm 21:10-15 (see comments there). This psalm should thus be understood not only as an expression of David’s thanksgiving and praise for God’s providence and faithful concern, but also as an implicit confession of guilt for fearing Achish (see 1Sm 21:12) more than he feared the Lord (“fear” of the Lord is a prominent motif in this psalm; see vv. 7, 9, 11; 111:10). With the exception of v. 22, this psalm is an acrostic (each line begins with the succeeding letter of the Hebrew alphabet). Verse 22 explicitly links the hope of the faithful to the messianic expectations fostered in Ps 2:12 (“Do homage to the Son … How blessed are all who take refuge in Him”; see the verbal parallels in 34:22: “and none of those who take refuge in Him will be condemned”) (Sailhamer, NIV Compact Bible Commentary, 322).
A. Praise for God’s Providence (34:1-7)
34:1-3. David’s declaration I will bless the LORD at all times is especially significant when seen in response to his failure to trust God in the Abimelech situation. The depth of David’s praise is underscored by the fact that it will continually be in his mouth (v. 1); that is, in his everyday speech he will make a conscious effort to affirm God’s character and activity. He will make his boast in the LORD, not in anything he has accomplished (cf. Ps 44:8; Jr 9:23-24; 1Cor 1:31). As a result, when others hear it, they will rejoice. Then they will magnify the LORD and exalt His name with David.
34:4-7. David praises God because He delivered me from all my fears. The description poor man (v. 6; better translated “afflicted” or “oppressed” because it does not indicate financial circumstances but affliction) indicates David’s spiritual condition of neediness and distress. When he cried (called out), the LORD heard (responded to his prayer) and saved him out of all his troubles. David vividly underscored God’s personal role in rescuing him by the reference to the angel of the LORD, which often refers in the OT to the temporary manifestation in human form of God (known as a theophany)—often of the preincarnate Son of God and always for the purpose of meeting a personal or collective need (see the comments on Gn 16:7-12). This is not about guardian angels in the popular Hollywood sense. Encamps around speaks of the security the Lord provides His people collectively.
B. An Invitation to God’s Providence (34:8-14)
34:8-14. The invitation here, in poetic terms, is to experience the goodness of the Lord: O taste and see that the LORD is good. The expression typically translated taste may be more precisely understood to mean “acquire/derive discernment” (as also in Ps 119:66 and 1Sm 25:33). The sense of the verse is that one should derive discernment from the Lord’s work and word and consequently see (perceive or assess) that He is good, that is, the only true good, the best that man can ever have (see the comment on Ps 16:2). The best life, the most blessed life (cf. Ps 1), is available to the man who takes refuge in Him. Those who seek the LORD shall not be in want of any good thing. This is not a promise of prosperity, but the principle of God’s more enduring provision for the man who desires life and loves length of days in which “life” and “length of days” signify the quality and quantity of life with God. These principles of wise living, similar to those found in Proverbs, conclude with the general statement Depart from evil and do good; seek peace and pursue it.
C. The Object of God’s Providence (34:15-22)
34:15-18. Although both the righteous and the wicked have troubles, the outcome of their circumstances is different because of their different relationship with the Lord. God knows and sees everything, and is concerned for the good of those who love Him: The eyes of the LORD are toward the righteous … His ears are open to their cry … He delivers them out of all their troubles. In contrast, the face of the LORD is against evildoers. Describing believers as the brokenhearted and the crushed [or “contrite”] in spirit does not indicate depression/despair in this context, but rather it is intended to describe their ongoing attitude of repentance and humility before God (cf. Ps 51:17).
34:19-22. Here bones represents the whole person (cf. Ps 6:2). At the crucifixion the phrase not one of them is broken was applied to Jesus (Jn 19:36) to emphasize Jesus was not only the Passover Lamb (cf. Ex 12:46; Jn 1:35) but also the righteous sufferer whom the LORD redeems.
Psalm 35: A Petition for Personal Vindication
This Psalm of David (see the comments on Davidic authorship in the heading to Ps 3) contains many verbal and conceptual parallels to Ps 34 (34:1 = 35:28; 34:2 = 35:9; 34:7 = 35:5-6; 34:20 = 35:10).
A. Expressing the Desire for Personal Vindication (35:1-8)
35:1-3. David’s appeal Contend, O LORD, with those who contend with me has a specific legal connotation (as in Pss 43:1; 74:22; Pr 22:23; Is 3:13). David’s request is to God alone, since it is (1) according to God’s standards, not man’s, that everyone will be judged, and (2) God alone will ultimately sit as judge over everyone (cf. v. 24, as well as Pss 7:8; 9:8; 75:7; 96:10, 13; 110:6; Ec. 3:17; 12:14; Ac 17:31; Rv 20:13). The Lord, identified as your salvation, is portrayed as a warrior who will fight for the righteous with specific military images: buckler and shield, spear, and battle-axe.
35:4-8. The defeat of those who devise evil against me is that they should be ashamed, dishonored, and humiliated. They should be like chaff (cf. Ps 1:5-6). The angel of the LORD (cf. comments on 34:4-7) is the instrument of judgment pursuing them.
B. Considering One’s Merit for Personal Vindication (35:9-26)
35:9-12. David is confident of justice: my soul shall rejoice in the LORD. … who delivers the afflicted … and the needy. Certainly David did not consider himself sinless (1Sm 25:32-33; 2Sm 12:1ff.), yet he affirmed his innocence in the face of malicious witnesses (a legal term) and those who repay him evil for good. Then David gives the example of his kind behavior toward his enemies when they were in trouble (vv. 13-14) in contrast to their evil behavior toward him in similar circumstances (vv. 15-16).
35:13-14. When his enemies were sick, he had concern for them, offering repeated prayers (as indicated by the phrase returning to my bosom) in sackcloth and fasting, a sign of deep concern for their condition. He cared for them as he would for those whom he loves, as if they were a friend or brother, as concerned as if in deep sorrows for a mother.
35:15-16. The psalmist’s enemies, in contrast, rejoiced at his stumbling. This is not moral failure, since this would not be an issue for the wicked, but being brought down by circumstances (e.g., 9:3; 27:2; 37:34).
35:17-18. Under these circumstances, David asks Lord, how long (see comments on 6:3). He asked for the Lord to rescue him, not for his own glory, but so that he could give thanks in the great congregation … among a mighty throng, that is, in communal worship with the people of Israel in the tabernacle/temple.
35:19-26. To underscore the wickedness of his foes, David further referred to them as those who hate me without cause (cf. 69:4). This is another appeal for judgment: You have seen it, O LORD, do not keep silent (v. 22). The Lord is always near us (He is everywhere, omnipresent), but in difficulties God’s people may feel as if He is far away.
C. Affirming the Goal of Personal Vindication (35:27-28)
35:27-28. The motivation of David’s personal vindication was that the LORD would be magnified, not that he might be proven right.
Psalm 36: A Meditation on God’s Covenant Love (Chesed)
On this Psalm of David see the comments on the headings to Pss 3 and 4. David is described here as the servant of the LORD (a description also applied to him only in the heading of Ps 18). The central theme of this psalm is God’s chesed, traditionally translated “lovingkindness”—God’s unshakable covenant love (cf. 5:7 comments).
A. The Absence of Lovingkindness (36:1-4)
36:1-4. The core/heart of the ungodly is rejection of the Lord. There is no fear of God before his eyes. To the ungodly, transgression serves as the authoritative guide in all aspects of life. Instead of fearing the Lord, he flatters himself to soothe his conscience, and thereby approves of all his own wickedness and deceit. Having no fear of God, he does not despise evil (cf. Pr 8:13).
B. The Embodiment of Lovingkindness (36:5-9)
36:5-9. In God, lovingkindness (chesed, loyal love) receives its fullest expression and stands as the enduring model for us to follow. David underscored (1) the endless supply of God’s lovingkindness that extends to the heavens … skies—it is inexhaustible (cf. Lm 3:22-23); (2) the unfathomable extent of God’s lovingkindness so that it even affects His judgments, rendering them as inscrutable as the great deep (oceans; Gn 1:2; 7:11). Further, God’s righteousness is like the mountains of God, like the mountains surrounding and protecting Jerusalem (cf. 125:2); (3) the consistent application of God’s lovingkindness—both generally, to preserve the physical lives of both man and beast (per the Noahic covenant of Gn 9:9-11; Mt 5:45), and specifically, in holding out the ongoing gift of spiritual life (per the greatest provision of the Abrahamic covenant; Gn 12:3 and its crystallization in the new covenant). This is implied by the reference to taking refuge in the shadow of Your wings (see the comment on Ps 17:8). For humanity, God is the only source of light, which in the Bible is employed as a symbol of life and/or salvation, whether physical or spiritual (cf. Ps 49:19; Is 9:2; Jn 1:4-9; Eph 5:8; Rv 21:22-23).
C. The Ongoing Need for Lovingkindness (36:10-12)
36:10-12. There is continuing need for the Lord’s lovingkindness to those who know You because believers are always longing to experience the Lord’s kindness. To know signifies an intimate relationship (see the comment on Ps 1:6). Further, David implored God not to let his oppressors hurt him with their arrogant feet (the foot of pride; this metaphor may derive from ancient military commanders placing their feet on the necks of those they had conquered; cf. Jos 10:24) nor with their wicked hands (the hand of the wicked). David anticipates God’s answer to his prayer, pointing to the place of victory where these doers of iniquity have fallen … been thrust down and cannot rise.
Psalm 37: A Celebration of Satisfaction with God’s Reward
This Psalm of David (see the comments on Davidic authorship in the heading to Ps 3) is an acrostic. Its central theme is divine reward, with specific focus on (1) the nature of that reward as epitomized by the eternal inheritance of the land of Israel and (2) the character of those so rewarded, who represent only a portion (a remnant) of the people of Israel.
Both of these aspects of the reward motif punctuate the psalm at various points by synonymous descriptions of those who receive the reward—i.e., “those who wait for the LORD” (v. 9), “the humble” (v. 11), “those blessed by Him” (v. 22), “the righteous” (v. 25), those who “keep His way” (v. 34), followed by the repeated declaration that they will “inherit the land” (vv. 9, 11, 22, 29, 34); these themes reiterate those of Pss 1 and 2. Not surprisingly, Jesus quoted from this promise of future reward in His own exposition of the topic in the Beatitudes (Mt 5:5; see the comment on Mt 5:1-6). To facilitate memorization of this psalm, it is arranged as an acrostic.
A. God’s Reward Is Sure (37:1-15)
37:1-15. David’s admonitions, do not fret (repeated vv. 1, 7, 8) and be not envious toward wrongdoers, addressed the problem of God’s justice—how can a good God allow good things to happen to bad people, and bad things to good people? The reasons for this admonition not to be distressed because of the prosperity of the wicked are presented in the following three parts of this psalm.
First, there is the certainty that as any good (e.g., wealth, position, power) enjoyed by evildoers in this world is only temporary—for they will wither quickly like the grass (v. 2; see also vv. 9, 10, 20). On the other hand, so too it is certain that those who delight … in the LORD (v. 4) … commit their way to the LORD, trust also in Him (v. 5) … rest in the LORD (v. 7) … will inherit the land (v. 9; cf. v. 3, 22; see comments on 25:15) and will delight themselves in an abundant prosperity (v. 4-5, 7, 9, 11 ). Prosperity (Heb., shalom) is better translated “peace,” for it refers to spiritual (inner) as well as material-physical (outer) completeness (see the comment on Ps 29:11). Jesus included this text in His Sermon on the Mount message (see comment on Mt 5:5).
B. God’s Reward Is Best (37:16-26)
37:16-26. Having affirmed the abundant bestowal of peace upon the righteous and final depriving of the wicked, David next presented the second aspect of divine reward: that by comparison to the temporary prosperity of the wicked, God’s reward is better (Better is the little of the righteous than the abundance of many wicked; v. 16; biblical Hebrew syntax denoting the comparative, i.e., “better,” may semantically extend to the superlative, i.e., “best”). There can be nothing better than the relationship of the righteous with the Lord: He sustains them (v. 17) and … knows their days (v. 18) and knows that … their inheritance will be forever (v. 18). Specifically this future inheritance is best because it entails the complete fulfillment of all one’s physical needs (vv. 19, 25) and the complete fulfillment of all one’s spiritual needs (epitomized by the terms blessed and blessing (vv. 22, 26). God’s blessing also entails the complete fulfillment of one’s relational-emotional needs, as vividly indicated by the imagery in v. 24, where God is depicted as the believer’s Father who holds his hand with a gentle and unslackened grip even when he falls (v. 24).
C. God’s Reward Is Everlasting (37:27-40)
37:27-40. The third and final aspect of divine reward regarding God’s justice is that of eternality: Depart from evil and do good, so you will abide forever (v. 27). Whatever one may experience in this life is minor in comparison to one’s experiences in the hereafter, which will endure eternally. The wicked will be cut off (vv. 28, 38)—a biblical idiom denoting death (perhaps here referring to “the second death”; Rv 20:14)—whereas the righteous (i.e., the remnant of Israel and Gentiles: those who put their faith in the God of Abraham, Isaac, Jacob, and ultimately the Messiah Jesus) will abide [live] forever (v. 27). No matter what circumstances arise the admonition and encouragement is to wait for the LORD and keep His way (v. 34) because the salvation of the righteous is from the LORD; He is their strength in time of trouble (v. 39).
Psalm 38: Responding to God’s Chastisement
On the heading of this Psalm of David, see the comments on the heading to Ps 3. This psalm is also identified for a memorial (lit., “for bringing to remembrance”), which suggests that it may have been recited in connection with the Feast of Trumpets (known today as Rosh Hashanah, the Jewish New Year festival), which is specifically described as “a memorial” (Lv 23:24 KJV, ESV). This psalm may describe the kind of anxiety over evil people that David warned about in Ps 37:40, emphasizing how God “helps” them and His action “saves” the righteous, and Ps 38:22—it contains an earnest request for God’s “help” and “salvation” (37:40; Sailhamer, NIV Compact Bible Commentary, 322–23).
A. Implore God’s Mercy (38:1-8)
38:1-8. The opening plea to the Lord not to rebuke me … in Your wrath, and chasten me not in Your burning anger is almost identical to that of Ps 6, with a petition for God’s mercy combined with a sincere admission of guilt, implied by the verbs rebuke and chasten (see comments on Ps 6:1). David affirmed that he had sinned: my iniquities … are as a heavy burden and they are too much for me (vv. 3-4). … I groan because of the agitation of my heart (v. 8) and hence deserved God’s discipline. The effects of his guilt for sin are described physically and emotionally as no health in my bones (v. 3; cf. Jb 33:19) and no soundness in my flesh (v. 7) along with emotional pain, I go mourning all day long (v. 6; cf. Ps 32:3-4).
B. Admit Personal Weakness (38:9-12)
38:9-12. David was transparent about his sin (Lord, all my desire is before You; v. 9), admitting his inability to resolve, on his own, the broad aftermath of his sin. He mentioned (1) his personal sense of distress and guilt (My heart throbs, my strength fails me; v. 10), (2) the distance his sin created between him and his friends (my loved ones and my friends stand aloof; v. 11), and (3) the opportunity that his sin had given to his opponents to attack him (Those who seek my life … devise treachery all day long; v. 12).
C. Affirm Continual Dependence on God (38:13-22)
38:13-22. David, by saying he was like a deaf man … like a mute man, indicated that he will not listen to the attacks of his enemies nor reply to them (v. 13). Instead he will wait for the Lord. This affirmation of dependence on God is epitomized by David’s frequent statement for I hope in You, O LORD (v. 15; cf. 31:24; 33:18, 22; 69:3; 131:3; see also 42:5, 11; 43:5; 71:14; 130:5, 7; 147:11). On David’s concluding reference to the Lord as my salvation (33:22), see comments on Ps 3:8.
Psalm 39: The Brevity of Life and the Sin of Silence
On the heading of this Psalm of David, see comments on the headings to Pss 3 and 4.
The choir director is Jeduthun, the father of one of the three families of Levitical singers (see 1Ch 16:41; 24:1). This psalm, especially v. 11, looks at David’s afflictions from the vista of eternity (Sailhamer, NIV Compact Bible Commentary, 323). This psalm also has thematic and verbal parallels both to the previous psalm (e.g., 38:13 = 39:2, 9; 38:11 = 39:10; 38:1= 39:11), as well as to the words of Job (e.g., 39:4 = Jb 6:11; 39:13 = Jb 10:20-21)
A. Understanding the Sin of Silence (39:1-3)
39:1-3. David reviewed his past when he said, I will guard my ways that I may not sin with my tongue, and he was determined to guard his mouth … while the wicked were in his presence (v. 1). Knowing his own tendency to meet injustice with quick-tempered outbursts rather than more thoughtful and discerning responses, David determined to refrain from rash pronouncements that he might later regret as excessive and hence sinful (as in 1Sm 25:21-22, 33). While this determination was a good thing and consistent with biblical wisdom (see Pr 14:29; 17:27), David took it too far by remaining silent when he should have spoken and in so doing refrained even from good (therefore, his sorrow grew worse; v. 2; cf. Lv 19:17).
B. Realizing the Brevity of Opportunity and Life (39:4-6)
39:4-6. He prayed, LORD, make me to know my end … the extent of my days (v. 4). He desired to know how to use his time and his opportunities to speak or be silent. He realized that every man at his best is a mere breath (cf. Pss 49:10-12; 62:9; 89:47; 90:3-6; Ec 1:2-4; 6:12; Is 40:6-8). This does not, however, justify or exonerate David from the sin of remaining silent when he should have spoken.
C. Repenting of the Sin of Silence (39:7-13)
39:7-13. David threw himself on God’s mercy for forgiveness of sin: And now, Lord, for what do I wait? My hope is in you (v. 7). David acknowledged his transgressions (v. 8)—his “manner” of having kept silent when he should have spoken—and he affirmed the justness and necessity of God’s correction (v. 11, with reproofs You chasten; see comments on Ps 6:1). Significantly as part of his repentance, David affirmed both his relationship with and his desire for God, as indicated by his statement I am a stranger with You (v. 12). This psalm ends on a note of despair (turn Your gaze away from me; v. 13) because he felt so ashamed to be in God’s presence. However, Ps 40 contains the record of God’s answer to David’s prayer, which included His promise to send a Deliverer for him (Sailhamer, NIV Compact Bible Commentary, 323).
Psalm 40: Deliverance and Distress
On the heading of this Psalm of David, see the comments on the headings to Pss 3 and 4.
This psalm divides in two sections. The first contains the psalmist’s thanksgiving for deliverance (vv. 1-10), and the second includes his prayer for deliverance (vv. 11-17). The prayer for deliverance is, for the most part (vv. 13-17), repeated in Ps 70. The structure of the psalm may seem inverted. Some have maintained that David should have first prayed for deliverance and then praised God for providing it. However, this psalm more likely begins with David remembering a past deliverance (vv. 1-10) as the basis for praying for the same in a present difficulty that still requires God’s help (vv. 11-17).
A. Praise for Deliverance (40:1-10)
40:1-5. This psalm is a joyful description of David’s deliverance from the circumstances of Ps 39. The expression the LORD … heard my cry (v. 1) here signifies, as does every biblical reference to God “hearing” (or “seeing”), God’s compassionate attention to human need (see the comments on Ps 34:15-18). The description of the pit of destruction (v. 2) is likely figurative for the problems David faced, in much the same way that contemporary believers would use this expression in a song. God’s deliverance gave David a new song … of praise (v. 3; see comments on a new song at 33:1-3), which should motivate many to trust in the LORD (cf. 33:3; 96:1; 98:1; 144:9; 149:1).
The song of praise then expresses a general principle: How blessed is the man who has made the LORD his trust (v. 4). Then David identified his own deliverance with those wonders God has done for His people in the past and will do in the future (v. 5).
40:6-8. Having mentioned the wonder of God’s deliverance, David remembered what was written in the scroll of the book about the future Deliverer (vv. 6-8). Quoting what that Deliverer would say, David used the first person, in the voice of the Deliverer, referring to the book of the Law (Torah). The message of the Torah was not to emphasize its many sacrifices but that God actually desired Israel’s service, as seen in the slave who had his own ear pierced to demonstrate his willing service to his master (Ex 21:6). Thus, the Hebrew text says, “ears you have dug out for me” (not opened as in the NASB, though the translator’s notes for Ps 40:6 indicate lit., “dug,” or possibly “pierced”).
The LXX of vv. 6-8, is cited in Heb 10:5-10 as the direct utterance of the Messiah (“when He comes into the world, He says …”; v. 5) with exclusive application to the culminating work of His first advent in the offering of Himself as “one sacrifice for sins for all time” (Heb 10:12). By saying that God has not desired a sacrifice or required a burnt offering and sin offering (v. 6), the Messiah was not repudiating the unchanging divine requirement of substitutionary (life-for-life) atonement. Instead He was affirming that (1) when sacrifice is offered, it must be accompanied by the right heart attitude (faith-filled contrition, delight, and gratitude) or else it means nothing (see Ps 51:16-19), and (2) the animal sacrifices never in fact satisfied God’s requirement for sin, “for it is impossible for the blood of bulls and goats to take away sins” (Heb 10:4). Only the one sacrifice that was qualified by the spiritual purity (i.e., a soul untainted by sin and depravity) to do so—that of Messiah Jesus Himself—was an acceptable sacrifice. Once this sacrifice was made—and vindicated through Jesus’ resurrection (Rm 1:4)—God required no other sacrifice from humans but their faith in His Son and spiritual service (Rm 12:1). Further, Heb 10:5 also quotes the LXX translation “a body You have prepared for Me.” This is a paraphrastic translation of the Hebrew “my ears you have dug” (v. 6). The LXX’s wording is an acceptable translation in that both LXX and the Hebrew are speaking of the Messiah’s complete devotion to serving God.
40:9-10. Having anticipated the coming of the future Deliverer, the psalm returns to celebrating the glad tidings of God’s deliverance (v. 9; cf. 35:17-18). His message was about God’s lovingkindness and truth.
B. Prayer for Deliverance (40:11-17)
40:11-12. Here a shift occurs from praise to urgent supplication: You, O LORD, will not withhold Your compassion from me (v. 11). David’s need was great because of his own iniquities (v. 12; cf. 25:17-18; 38:2-14).
40:13-17. David implored God to intervene: Be pleased, O LORD, to deliver me; make haste … to help me (v. 13; cf. Ps 38:22). He then specified what he would like the Lord to do to his enemies, that they would be ashamed and humiliated … be turned back and dishonored … and be appalled in shame (vv. 14-15). On the other hand, for the righteous he asked God, Let all who seek You rejoice. Finally he expressed his overall goal in every circumstance: the LORD be magnified! (v. 16; cf. 35:27; 70:4).
Psalm 41: A Meditation on God’s Grace
On the heading of this Psalm of David, see the comments on the headings to Pss 3 and 4. Ps 40 contains David’s plea for deliverance and help. In Ps 41 the ancient editor of the book of Psalms concludes the first “book” (the first major division of Psalms, Pss 1–41) with a psalm emphasizing David’s unfailing trust in God for deliverance. Because God is faithful to His Word, David could rely on Him (Sailhamer, NIV Compact Bible Commentary, 323).
A. Individual Blessing of God’s Grace (41:1-3)
41:1-3. With the opening words of v. 1, How blessed is he …, Book One of Psalms concludes in the same way it began—with explicit reference to individual blessing (see comments on Ps 1:1). The blessings of Ps 1 are also tied to Ps 2:12 and the theme of finding refuge in the Son. The intentional “bookending” of this key phrase both there and here serves not only to emphasize the motif of individual blessing, but also to clarify that the concept of worship that leads to individual blessing, as introduced in Ps 1, includes, among other things, the specific demonstration of compassion and grace (per 41:1, he who considers the helpless). In other words, the worship resulting in personal blessing (Ps 1) should include acts of compassion and grace (Ps 41). Worship should be expressed in obedience to the second greatest commandment (“You shall love your neighbor as yourself,” Mt 22:39; cf. Lv 19:18), which follows the first commandment, to “love the Lord your God with all your heart, and with all your soul, and with all your mind” (Mt 22:37; cf. Dt 6:4-5).
B. Individual Need for God’s Grace (41:4-9)
41:4-9. David asked that God would show him grace: As for me, I said, “O LORD, be gracious to me … for I have sinned against You.” To persist in expressing worship (and experiencing blessing) in showing compassion and grace toward others, believers must persist in affirming the expression of God’s compassion and grace toward them. The focus here is on the individual believer’s continuing need for God’s compassion and grace. Specifically this includes God’s grace in healing his soul when he has sinned (v. 4), that is, God’s responding to sin with fatherly correction intended to lead the believer to repentance and restoration to a healthy, growing walk (life) in godliness (see Pr 3:11-12; Heb 4:4-17, and comments there). God’s compassion and grace is also seen in relieving the believer of emotional distress when he is persecuted for living a godly life, whether by those who hate him (v. 7) or a close friend whom he trusted (v. 9). The Lord Jesus applied this passage to His own experience at His final Passover (the Last Supper) when he spoke of Judas Iscariot’s betrayal (Jn 13:18).
C. Individual Encouragement from God’s Grace (41:10-13)
41:10-13. David asked for grace again: O LORD, be gracious to me and raise me up (e.g., 4:1; 6:2; 25:16; 57:1). The experience of God’s grace brings with it an inseparable encouragement. In this case, being delivered from his enemy was evidence that God had upheld him in his integrity (vv. 11-12a). God set him (better translated, “have set,” per the Hebrew verb in past tense) in His presence forever (v. 12b). The righteous will someday see God face to face and enjoy Him forever, but until that time fellowship with the Lord is possible on a daily basis through knowing the Scriptures and walking with Him in obedience. David began with a focus on the Lord’s gracious blessing on him, and concluded with a doxology by emphasizing the importance of a believer’s never-ending lifestyle of blessing God: Blessed be the LORD, the God of Israel, from everlasting to everlasting (v. 13; cf. 106:48). The final words Amen and Amen (“so be it,” “truly”) conclude four of the books of the Psalms (cf. 72:18-19; 89:52; 106:48).
II. Book Two: Responding in Worship to God’s Protective Nurture (Pss 42–72)
Psalm 42: Longing for God’s Care
Psalms 42 and 43 constitute one cohesive thought, as indicated by (1) their use of the same refrain (42:5, 11; 43:5); (2) their focus on the same theme (longing for God’s fatherly protection and nurturing); (3) their clear structural division, when taken together, into three parts (42:1-5; 42:6-11; 43:1-5) consistent with the typically attested psalmic structure; (4) their being treated together as a single unit in early rabbinic sources and presented as such in most Hebrew manuscripts and printed Hebrew editions of the psalms; and (5) their being recited as a single unit in long-standing eastern (Sephardic) Jewish tradition on the Feast of Booths (which likewise commemorates God’s nurturing of the Israelites). Consistent with its placement at the beginning of the second of the five “books” of Psalms, this psalm focuses on and hence introduces the main theme of Book Two: God’s fatherly care, both material and spiritual. This is parallel to the second book of the Pentateuch (Exodus) with the same theme.
This psalm is described as a Maskil (see introduction to Ps 32 and Introduction: Genre) and attributed to the sons of Korah (see Introduction: Author). They were the Levites who were faithful to the Lord and were not “swallowed up” by the earth for rebelling against Moses as their father was along with some 250 other men (Nm 26:10-11; see also Nm 16:1-40). From the days of David onward, they were among the Levitical singers in the temple (see 1Ch 6:22-28, 31; 2Ch 20:19).
A. Depth of Yearning for the Lord (42:1-5)
42:1-5. The focus of this psalm is yearning for the Lord: As the deer pants (lit., “longs for”) water … so my soul longs for You, O God. This image of a thirsty deer illustrates the urgency of the psalmist’s craving for God, which is essential to life, just as water is to the deer. The psalmist’s specific comparison of the deer to my soul (rather than the more general “to me”) also indicates God’s nurture extends not merely to physical needs but more significantly to spiritual needs (cf. my soul vv. 2a, 4a, 5a, 6a, 11a). The phrase the living God links to Israel’s encounter with the Lord at the fiery mountain when God made Himself known in a powerful, personal way (Ex 19:16, 18; 20:18-21; cf. Dt. 5:5, 25-26). In his time of need, David recalled his struggle and said, My tears have been my food day and night, as he constantly prayed. The wording in v. 4 (procession, thanksgiving, keeping festival) is suggestive of the Feast of Booths, which was one of Israel’s three pilgrimage festivals (the other two being Passover and Pentecost) and was specifically intended as a time of thanksgiving for God’s protective care of the Israelites during their 40-year sojourn in the desert (Lv 23:34-43).
B. Deep Need for the Lord (42:6-11)
42:6-7. The psalmist portrayed the depth of his need for and trust in God’s nurture by asking “Why are you in despair?” (v. 5) rather than trusting in the Lord. He reminded himself, “Hope in God, for I shall again praise Him” (v. 5). No matter where he was in Israel—whether at its eastern border in the land of the Jordan or in its northern reaches among the peaks of Hermon (a mountain containing three peaks, one of which is Mount Mizar)—he would remember (i.e., “call to mind,” or “invoke”) the Lord (v. 6). The psalmist noted that deep calls to deep at the sound of God’s waterfalls … and His waves ha[d] rolled over him, expressions that carry through the theme of the Lord quenching the psalmist’s spiritual thirst through His abundant water supply (v. 7). This image captures the waterfalls from the Hermon mountain range, as well as the waves of the Jordan River.
42:8. The psalmist was confident of God’s fatherly protection and care. His statement that the LORD will command (send forth His love, like a military messenger to do His will) His lovingkindness to care for him indicates the psalmist’s confidence (see comments on Ps 5:7). Furthermore, the Lord’s care is continual, in the daytime … in the night.
42:9-11. Despite his expression of confidence in God, David openly admitted his struggles and asked: Why have You forgotten me? Why do I go mourning because of the oppression of the enemy? David realized his circumstances were causing his enemies (those who do not know the Lord) to mock: Where is your God? (see comments on Ps 6). Ultimately the psalm ends with David’s admonition/encouragement to himself: Hope in God, despite any circumstances, for I shall yet praise Him. He identified the Lord as the help of his countenance and his God.
Psalm 43: The Goal of God’s Nurture
For evidence that Ps 43 should be read as part of a single unit with Ps 42, see the introductory comments to Ps 42. There is an implicit allusion to personal guilt in David that caused God to seemingly but not actually reject him (43:2).
43:1-2. After expressing his hope in the Lord (42:11), the psalmist opened this psalm with an appeal to God’s protective care in order to vindicate him and plead his case (as in Ps 35:1; see the comment there). The request was that he be delivered from an ungodly nation … the deceitful and unjust man (v. 1). David’s enem[ies] here are the Gentile nations and their people who are oppress[ing] him (v. 2).
43:3-5. The further appeal to God to send out His light and His truth underscores the comprehensive vitality of God’s care (v. 3). Light is what God created first for humanity’s specific benefit and is a symbol of God’s overall redemptive provision (see Pss 27:1; 36:9; Gn 1:3-4; also see comments there), whereas truth refers specifically to God’s moral provision and absolute holiness (the necessary revelation for godly living). These provisions, of following the Lord’s light and truth, will bring the psalmist and those of like mind to God’s holy hill (i.e., the Temple Mount, see comment on Ps 2:6), which is the dwelling place of God’s glory (v. 3; cf. 1Kg 8:27-30; Ezk 43:7). The goal of God’s provision is to lead believers permanently into His presence and to the joy[ful] praise of their God (v. 4). The concluding verse is a refrain of Ps 42:11 (see comments there).
Psalm 44: A Prayer for Divine Deliverance by Reviewing Israel’s History
On the heading of this Maskil of the sons of Korah, see comments on the headings to Pss 3, 32, and 42.
In the previous psalm, there is an implicit allusion to personal guilt in David that caused God to seemingly but not actually reject him (43:2). Psalm 44 deals with guilt and its consequences, even when it is not clearly visible (see especially vv. 9-19; Sailhamer, NIV Compact Bible Commentary, 324).
A. Affirming God’s Proven Record (44:1-8)
44:1-3. The psalmist’s words are directed to the Lord, but they remind his readers of Israel’s history: O God, we have heard with our ears, our fathers have told us the work that You did in their days, in the days of old (v. 1). The psalmist affirmed that the fathers of his generation have told them (their children) about the work that God did throughout the history of the nation of Israel (e.g., Ex 10:2; 12:14-27; 42; Dt 32:7; Est 9:23-32). The subsequent verses review God’s past victories and miracles by which God delivered Israel, provided for them, and established them in the land of Canaan. God drove out the nations and then planted his people there instead. He spread them throughout the promised land (v. 2). This was not accomplished by the might of the people of Israel, not by their own sword, but by God’s right hand and His arm and the light of His presence—phrases closely linked to Israel’s exodus from Egypt (v. 3; cf. Ex 6:6; 3:20; 7:5; Jos 24:13). God did deliver Israel by (1) His right hand and His arm (synonyms denoting His majestic and redemptive power; cf. Ps 77:15; Ex 15:6, 16; Is 53:1), (2) the light of His presence (signifying privileged position, i.e., relationship, as the recipient of God’s salvation and love; cf. Jn 1:4-13; 3:19-21; 1Jn 2:8; and comments on Pss 11:7b; 13:1; 41:12), and (3) God’s favor (i.e., His unconditional, love-motivated, and merciful blessing, as in, e.g., Ps 85:1; cf. Dt 7:8; 33:11a, 23-24).
44:4-8. The declaration of God as King is followed by a request for victories for Jacob (the people of Israel; v. 4; cf. 14:7 and comments there). The psalmist declared that Israel will succeed (push back our adversaries) only through God’s work in and through them (v. 5). Therefore, he said, I will not trust in my bow, nor will my sword save me (v. 6; cf. 20:7), as God alone will grant victory. He affirmed that God had saved them; the Lord had answered his request, so in God they had boasted all day long (vv. 7-8; cf. 5:11).
B. Expressing One’s Present Need (44:9-22)
44:9-10. The statement You have rejected us (v. 9; 60:1), expresses the psalmist’s feelings at that time, in the midst of Israel’s distressing situation, and is not a statement of actual fact (which would contradict a host of other biblical passages; cf. Lv 26:44; Is 49:15; Jr 31:35-37).
44:11-16. God had scattered his people among the nations (v. 11). This is the same wording in the Pentateuch (see Lv 26:33), where God warned the Israelites of the correction He would bring on them for their disobedience (cf. Lv 26:22; Dt 28:36-37). This statement suggests a situation in which Israel had begun to be taken into exile—though not completely, since they were still struggling to push back their adversaries (Ps 44:5). The conquest and deportation of the people in the northern kingdom of Israel took place under the Assyrian king Sargon II, and this threatened the southern kingdom of Judah under Sargon’s successor Sennacherib. That this is the situation of which the psalmist here lamented is further suggested by the parallel wording in v. 16a (because of the voice of him who reproaches and reviles) and God’s description of Sennacherib (cf. Is 37:23).
44:17-19. The psalmist affirmed but we have not forgotten; the people were faithful to God’s covenant (the Mosaic covenant; v. 17). Therefore he considered the alternate possibility that the distressing situation facing His people was not intended as correction, but rather as an occasion for testing, or refinement, as in the case of Job. Saying our steps have not deviated from Your way (v. 18) is closely parallel to that of Job in defending his own integrity (cf. Jb 31:5-7)
44:20-22. This perspective of refinement rather than correction is underscored: But for Your sake we are killed all day long (v. 22). They were suffering, although they had not forgotten the name of their God (v. 20; cf. 23:3 and comments there). This is applied elsewhere in Scripture to the believer’s temporal (i.e., this-worldly) experience of “tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword” (Rm 8:35-36) and counterbalanced by the eternally grounded belief that “in all these things we overwhelmingly conquer through Him who loved us” (Rm 8:37).
C. Appealing to God’s Lovingkindness (44:23-26)
44:23-26. Just as the idea of God “rejecting” His people (v. 9) is an emotional question, here is a clearly figurative expression: why do You sleep, O Lord? (v. 23)—for the Lord who keeps Israel “will neither slumber nor sleep” (Ps 121:4; cf. Is 27:3). Whether the distress experienced by the psalmist and his people is intended as correction or refinement—or a mixture of both—their relationship with God is a reality, grounded not in Israel’s obedience but in the Lord’s faithful love, or lovingkindness (cf. comments on Ps 5:7). Hence the psalmist appealed for the sake of (i.e., to maintain the integrity of) the Lord’s lovingkindness, and not his or his people’s own comfort or reputation (v. 26; cf. 3:7; 6:4; 25:22). This call for deliverance is answered in Ps 45 with the promise of a coming divine King who will bring about this salvation (Sailhamer, NIV Compact Bible Commentary, 324).
Psalm 45: Affirming the Precedence of God the Son
On the heading of this Maskil of the sons of Korah, see the comments on the headings to Pss 3, 4, 32, and 42. The concise instruction according to the Shoshannim (“Lilies”) likely designates the melody of this psalm (see introductory comments to Ps 60; cf. headings of Pss 69 and 80). It is A Song of Love in celebration of the king’s marriage. This and other psalms indicated as songs were to be sung, and some included additional musical direction (see the comments on songs under Introduction: Types of Psalms). Some have proposed that the psalm describes David’s marriage, perhaps to Michal, or Maacah of Geshur, or even to Bathsheba. But David was not king when he married Michal nor was he over all Israel when he married Maacah; and Bathsheba was not of a royal family (as v. 9 requires). Others have proposed Solomon as the kingly groom at his marriage to an Egyptian princess. But this is unlikely for three reasons: (1) this king was a warrior (vv. 3, 5) and Solomon was not; (2) none of Solomon’s sons were made princes over the whole earth (v. 16); and (3) Solomon’s marriages to pagan princesses would not have found the approval that this wedding does (cf. 1Kg 11:1-13).
It is far better to take the wedding described in the psalm as symbolic. The wedding is not that of the Davidic king but rather that of the Son of God (the “bridegroom”) and His people (the “bride”). According to Walter C. Kaiser, Jr., there are four reasons that this psalm refers to the Messiah: (1) this is a divine ruler, addressed directly as “O God” (v. 6); (2) the king has an eternal kingdom (v. 6); (3) the king is a divinely anointed ruler (v. 7); and (4) the king is a righteous ruler (v. 6) (Walter C. Kaiser Jr., The Messiah in the Old Testament [Grand Rapids, MI: Zondervan, 1995], 128–29).
A. His Precedence Affirmed by His Role as the Bridegroom (45:1-9)
45:1-2. This psalm indicates its subject: I address my verses to the King (v. 1). Although some suggest this is addressed to David or Solomon, the identity of the king as shown above can only refer to the divine King, the Son of God, as seen in the content of the psalm.
45:3-5. The description of the king as Mighty One, riding in splendor and majesty (v. 3; cf. 21:5 comments) for the cause of truth and meekness and righteousness and doing awesome things (v. 4) are all terms often used to describe the Lord. The psalmist affirmed that the divine King is “fairer” than anyone else (v. 2; cf. Ps 27:4 and see comment there). He will one day be affirmed by all (Is 33:17), in marked contrast to the initial assessment of His people (Is 53:2). “Grace is poured upon [lit., “by”] Your lips” (v. 2), that is, His speech is imbued with grace and purity throughout (see the similar wording in Pr 22:11, as well as the clear application of this concept in Lk 4:22 to Jesus and His speech).
Calling the king the Mighty One (lit., “hero,” “valiant warrior”) ascribes to Him an important divine messianic title, also employed in Ps 24:8 (see comment there) and Is 9:6. And He is clothed in splendor and majesty (see Ps 110:3 and comment there). He is further qualified by the messianic combination of truth (cf. Jn 1:14), meekness (i.e., nonarrogance; cf. Zch 9:9), and righteousness (v. 4; cf. Is 9:7). Also attributed to Him are the exclusively messianic attributes of receiving the obedience of the peoples (v. 5; i.e., all human ethnic groups, as in Gn 49:10, an allusion strengthened by the reference to the royal scepter in v. 6b) and reigning forever (v. 6a; see 2Sm 7:13; Lk 1:33; cf. Rev. 5:9-10).
45:6-7. This previous section accordingly focused on the preeminence of the divine King to all others—whether men or angels—which is precisely the intended point in Heb 1:8-9, where the culminating thought of this section, in Ps 45:6-7, is cited. The phrase Your throne, O God is the key and indicates that the King who is being addressed is God. While it might be possible to understand v. 6 in the sense “Your throne is divine” or “God is your throne,” the traditional understanding (Your throne, O God) is best for several reasons. Both in the verses before and after v. 6, the second person “you” predominates, and those uses refer to the King (see v. 1). When the King is referred to in v. 6 as being upon His throne, He is then called “God,” suggesting that this King is divine. Then, in v. 7b, when God is clearly referred to, the psalmist uses the third person (Your God [He], has anointed You), thus distinguishing God from the (divine) King. In v. 7, the phrase God, Your God is instructive after the use of God in v. 6. While the King may be divine, He must not forget that God is still His God. Implicit here is a distinction between the divine King Messiah and the divine Father.
One might object that no monotheistic Jewish poet would ever use “God” in the full sense of the word for a king of Israel. But the psalmist could speak of this King’s “splendor” and “majesty” (45:3) as well as God’s magnificence and grandeur (96:6; the same words are used in both passages). Likewise, the psalmist could speak of the King’s proclivity to support “truth” and “righteousness” (45:4, 6) as well as God’s same activity (33:5; 99:4; Is 61:8); the King’s ability to judge uprightly (Ps 45:6b) as well as God’s ability to do the same (67:4; 99:4); and this King has a throne that is eternal (45:6), just as God does (10:16; 93:2; 145:13). It seems reasonable that the king who is extolled in Ps 45 might be the Davidic King, presented in Ps 45 as divine.
45:8-9. The king is symbolically depicted as experiencing a glorious wedding day, attended by noble ladies and a queen in gold at His right hand. This is not the wedding of Solomon but a symbolic picture of the greater Son of David, the Messiah, when He unites with His faithful people, as a groom with a bride, at the future messianic banquet (cf. Is 25:6-8; 54:4-5).
B. His Precedence Affirmed by the Response of the Bride (45:10-15)
45:10-15. If the king in this psalm is the Son of God, the Messiah, then the bride described in this section can only be His people, redeemed Israel. It finds a parallel with the depiction elsewhere in the OT of national Israel as the wife of the Lord (see Hs 2:19-20; Is 54:5). This is a royal bride, dressed in gold, as a royal priesthood (Ex 19:5-6). She must cut ties with her past (v. 10) and bow down to her King, the Lord. She will then be privileged to enter into the King’s palace (v. 15, the word typically designating the sanctuary—the place of God’s eternal throne; see Ezk 43:7 and comments on Ps 11:4-7a).
C. His Precedence Affirmed by the Position of His Children (45:16-17)
45:16-17. Continuing (and slightly mixing) the metaphor, the psalmist concluded by focusing on the eternal testimony to God’s redemptive glory, namely, the sons, or “children” of the messianic King (i.e., His people, believers). As a result of the King’s sacrificial-atoning work, they will be brought into relationship with Him (cf. Is 53:10; Rm 8:16) and partake of His royal status as princes (as well as priests; see 1Pt 2:9 and comment on Ps 110:4). The psalmist then affirmed that the peoples will give You thanks [lit., “praise You”] forever (v. 17). This employs the same phraseology Jacob gave in his messianic blessing on Judah and his seed (Gn 49:8-12): “Your brothers shall praise You … and to him shall be the obedience of the peoples” (vv. 8, 10). When Israel comes to know the divine King, so also will the nations share in the messianic blessing (Gn 12:3b; 22:18).
Psalm 46: A Meditation on Divine Refuge
On the heading of this Psalm of the sons of Korah … A Song, see comments on the headings to Pss 3, 4, and 42. This and other psalms indicated as songs were to be sung and some included additional musical direction (see comments on songs under Introduction: Types of Psalms). The musical instruction, set to Alamoth (lit., “maidens”), likely refers to the melody of the psalm (cf. 1Ch 15:20). The description of the divine King who will rescue Israel (Ps 45) is followed by this psalm that describes the King’s city, Jerusalem, when He comes (Sailhamer, NIV Compact Bible Commentary, 325).
A. Permanence of Divine Refuge (46:1-3)
46:1-3. The depth of God’s concern as the refuge and strength of Israel is stressed by the description of Him as being a very present [i.e., always available] help in trouble. The permanence and inviolability of God as Israel’s help is certain (v. 1). Nothing can happen, though the earth should change—due to earthquakes, avalanches, raging waters, quak[ing] mountains, or any other natural disaster, with all the chaos and emotional turmoil brought about by such disasters, that will ever keep the Lord from being the refuge of Israel (vv. 2-3).
B. Accessibility of Divine Refuge (46:4-7)
46:4-7. The imagery in this section turns to the hope of intimate accessibility to God’s presence in the future, when the Messiah reigns from Jerusalem, the city of God, when He establishes His throne in Zion (Ezk 43:7) and ultimately remakes all creation in purity and at rest in Him (Rv 21:1-5) The river whose streams [or “divisions”] make glad … the holy dwelling places (i.e., the temple compound and all its compartments, as in Ps 43:3) of the Most High (Ps 46:4) parallels both the phraseology and specific concepts surrounding, first, the garden of Eden. Eden is described as having “a river” that “flowed out” of it and was “divided” where there was communion with God’s “presence” (Gn 2:10; 3:8). Second, also similar to Eden is the reestablishment of God’s presence through the divine King in the most holy place (v. 5), where He will dwell among the sons of Israel and at which time a river will open up just below the altar and bring the gladness of life and healing to all along its course making alive even the Dead Sea (Ezk 43:1-12; cf. Is 35:1). And third, when creation is renewed it will be God’s holy tabernacle where people will commune with the God of Jacob (v. 7; cf. Rv 21:3, 22; 22:1-2).
C. Comfort of Divine Refuge (46:8-11)
46:8-11. The psalmist closed this psalm with words of encouragement to behold the works of the LORD (v. 8), referring specifically to His works of redemption on behalf of Israel (66:5-6). In these closing words of comfort God also included a challenge: to cease striving [lit., “cease,” “relax”] and know that I am God (v. 10). Here the verb know signifies experiential knowledge (see the comment on Ps 1:6). The believer is commanded to cease worrying when faced with problems, persecution, and circumstances; instead the command is to remember that the LORD of hosts is with us; the God of Jacob is our stronghold (v. 11; also v. 7).
Psalm 47: A Public Praise of the Divine King
On the heading of this Psalm of the sons of Korah, see comments on the headings to Pss 3, 4, and 42. Thematically and structurally Pss 47 and 48 are closely linked. Both psalms concern divine kingship, already introduced in Pss 45 and 46, with Ps 47 focusing on the person of the divine King, and Ps 48 focusing on the city of the divine King. In both psalms the same three aspects of the person (Ps. 47) and the city (Ps. 48) are considered, reinforcing each other by their chiastic organization: challenge—praise—preeminence; preeminence—praise—challenge.
A. Challenge of the Divine King (47:1-4)
47:1-4. The psalmist began by addressing all the peoples, so that the nations of the earth are called to joy[ful] worship (the plural peoples signifying distinct religio-ethnic groups; v. 1; see comments on Ps 45:17) with the challenge of affirming the sovereign reign of the true “God of Abraham” (cf. v. 9). Clapping the hands and the verb translated shout in v. 1 are elsewhere employed in Scripture in connection with the crowning and recognition of a king (1Sm 10:24; 2Kg 11:12). The expression Most High is one of the many biblical titles of God and underscores His supreme greatness and transcendence over all creation (v. 2; cf. Dt 28:1; Ps 83:18). Hence this affirms His prerogative to (1) choose Israel’s inheritance—i.e., the promised land of Canaan (see Gn 13:15; 17:8; Pss 105:11; 135:12), despite the claims of anyone else there, and (2) bestow His irrevocable love by sovereign grace on Jacob (Israel, the Jewish people; v. 4; cf. Ps 105:8-10; Rm 9:11-13; 11:29).
B. Praise of the Divine King (47:5-7)
47:5-7. In his exuberance of praise, the psalmist described God as having ascended with a shout (the same root as in v. 1, specifically affirming God’s kingship; v. 5; cf. 1Kg 10:19; 1Ch 28:5). On the expression skillful psalm (maskil), see introduction to Ps 32.
C. Preeminence of the Divine King (47:8-9)
47:8-9. In this concluding section the psalmist looked forward to that future time when the whole world will recognize God reigns over the nations (v. 8; cf. comments 10:16). The willing submission of all humanity to God’s preeminent kingship is underscored by the princes of the people; the Hebrew term translated princes literally signifies “willing ones” or “volunteers” and derives from the same root as the term “freewill offerings” used to describe Messiah’s people (i.e., the same group as here) in Ps 110:3. All will worship the God of Abraham (v. 9; cf. Gn 12:2-3; Ex 3:6; Mt 22:32).
Psalm 48: A Praise for Zion, the City of the Divine King
On the heading of this Song … a Psalm of the sons of Korah, see comments on the headings to Pss 3 and 42, and 46. Thematically and structurally it is closely linked to Ps 47 (see introduction there). During the period of the second temple (c. 530 BC–AD 70) this psalm was recited by the Levites in the temple during the daylight hours of the Sabbath (m. Tamid 7.4).
A. Preeminence of Zion (48:1-8)
48:1-8. The preeminence of Zion (another name for Jerusalem) among all places in creation is tied to its being the city of our God, who is the preeminent King. More precisely, the preeminence of Zion derives from His [God’s] holy mountain (vv. 1-2). This mountain is Mount Moriah, the temple mount (see 2Ch 3:1), where God’s tangible presence dwelt historically and where the throne of His physical presence will once again be established for all eternity (see comments on Pss 2:6; 46:4-7). Here on Mount Moriah, the earthly focal point of His gracious provision, God has made Himself known (v. 3; see comments on 1:6 and 46:10). As in the last section of the previous psalm, the psalmist concluded this parallel section with a look forward to that time when God will establish Zion forever (v. 8) as the universally recognized seat of His rule over creation.
B. Praise of Zion (48:9-11)
48:9-11. Those who worship God have thought on (or “pondered,” “contemplated”) [His] lovingkindness (Hb. chesed; see comment on Ps 5:7), on Mount Zion, in the midst of [His] temple (v. 9). The reference to the name of God concerns His reputation. As His reputation is known throughout the whole earth, so His praise will be to the ends of the earth (v. 10). The idea of Zion be glad, described here, is the praise of the residents of Zion directed to their divine King. Specifically, as described by the psalmist, this is the praise expressed by all (v. 11).
C. Challenge of Zion (48:12-14)
48:12-14. The psalm concludes with a command to walk about Zion … count her towers and consider her ramparts. This would involve a worship procession, reflecting on the actual structures of Jerusalem as God’s chosen beloved city (v. 2; Pss 14; 87:2-3; 102; 1Kg 11:13, 32-36; Is 24:23). They are to consider how this city was established by a fledgling people as the capital of their fledgling nation (under Joshua and later David); how it was maintained intact against much larger and more powerful forces (such as the Arameans and Assyrians ; cf. Is 7:1-2; 37:36); and how, after the dramatic exile of its inhabitants as an expression of divine chastisement, it was again reestablished as Israel’s capital city against overwhelming odds (Neh 6:15-16). This observation of Jerusalem should not be limited to personal worship and reflection, but it should be told to the next generation (v. 13). Each generation is to do this and pass their knowledge of the Lord on to the next generation, for such is God, our God forever and ever. Because of His faithful love He will guide us until death (lit., “over death”; v. 14).
Psalm 49: Affirming God’s Grace as the Redeemer
On the heading of this Psalm of the sons of Korah, see comments on the headings to Pss 3, 4, and 42. Psalm 48 concluded with God’s care for His own even to the point of death. This psalm extends that care beyond death (Sailhamer, NIV Compact Bible Commentary, 325).
A. Man’s Inability to Redeem Himself Spiritually (49:1-9)
49:1-4. This beginning exhortation of the opening words hear this emphasized the importance of paying attention to what was to follow (vv. 1-2), described by the overlapping terms wisdom, meditation, proverb, and riddle (vv. 3-4; cf. Pr 1:6).
49:5-9. This section is one of the most concise biblical declarations of the human dilemma: Why should I fear in days of adversity? God alone is eternal and sovereign, whereas even those with abundance of their riches cannot live on eternally (vv. 5-6, 9). Everyone needs to be redeemed from eternal and spiritual death (cf. Ec 7:20; Ezk 18:4; Dn 12:2; Rm 3:23; 6:23), but also no one is able to pay his own soul’s redemption (v. 8; or “redemption price,” elsewhere used only in Ex 21:30 and in parallel to “ransom”) much less that of someone else (v. 7). Since this dilemma is universal, then the solution must be divine.
B. Man’s Inability to Redeem Himself Physically (49:10-14)
49:10-14. Not only are riches useless, even wise men die, along with the stupid and the senseless (v. 10). The bleakness of the human dilemma is here highlighted by focusing on the way of those who are foolish (v. 13), that is, those who believe that all the real property they amass in this life (i.e., houses … dwelling places … and lands) will enable their own names (signifying “reputation”) to endure forever (v. 11; cf. Gn 11:1-9, esp. v. 4). In the end, their form (i.e., their souls / spiritual essence), and any reputation they may have, are appointed for Sheol (OT designation for the place to which all people, righteous or wicked, go after death; v. 14; cf. Gn 37:35; 44:29; Nm 16:30-31; Pss 9:17; 16:10; 55:15; Pr 23:14; Ezk 31:16).
C. God’s Ability to Redeem Man Completely (49:15-20)
49:15. On the other hand, the psalmist commenced this last section of the psalm with the affirmation that God will redeem my soul from the power of Sheol (v. 15). The concept conveyed by the term she’ol in the OT is a complicated one, partly because both the righteous (see Jacob, Gn 37:35) and unrighteous (such as Korah and Dathan, Nm 16:30-31) go there as mentioned above. This led some early Church fathers to invent an improbable “two compartment” view of Sheol in which the wicked suffer, but the righteous reside in Abraham’s bosom until Christ’s resurrection when the righteous are led by Him into heaven. This unlikely view is also fueled by a misunderstanding of Lk 16:19-31; Eph 4:9-10; and 1Pt 3:19 (see comments there). The evidence is that the biblical term she’ol refers to the grave, where the bodies (not the souls) of all people, righteous and wicked alike, go at death. She’ol appears to be a synonym for another Hebrew word, qeber, used 71 times for “grave” (see the parallels between she’ol and qeber in Ezk 32:21-27). In Jb 17:13-16, the word she’ol denotes a downward place that is dusty, infested with worms, typified by decay—what one expects from a description of the grave (although disembodied souls notably are not eaten by worms nor do they rot). See also Jb 21:13. For this understanding of the term she’ol, see the helpful article by R. Laird Harris, “she’ol,” in vol. 2, TWOT, ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke (Chicago: Moody, 1980), 2:892–93.
Complicating this understanding of she’ol is the psalmist’s confidence that God would redeem his soul from the power of Sheol (v. 15). Often when nephesh (the word wrongly translated in this verse as soul) is used as the object of a verb (here it is the object of the verb redeem), it refers not to one’s immaterial nature (soul) but to a person’s life or to the entire individual himself, soul and body (see Jos 2:13; 1Sm 19:11; 2Sm 19:6; Pss 6:4; 72:13). On this Bruce K. Waltke wrote, “Here too belongs Lev 17:11, one of the most decidedly theological and distinctively meaningful passages where the word nephesh is of major significance, and one which certainly defines the term as meaning life [sic] ‘for the life (nephesh) of the flesh (basar) is in the blood’” (“nephesh,” in TWOT, 2:589–90). In addition, in the advancing parallelism between v. 15a and 15b, me corresponds to my soul (nephesh), suggesting that soul refers to the psalmist’s entire personhood and life, who he was both in body and soul. It is better to translate v. 15: “But God will rescue my life [or me (nephesh)] from the power of the grave [she’ol].” In contrast to the righteous person, who will finally be delivered from the grave at the resurrection of the righteous (see comments on 1Co 15:50-57), the wicked “will never see the light” (v. 19).
49:16-20. This section is a reminder never to worry about anyone else’s better situation: Do not be afraid when a man becomes rich, this should not threaten or concern you, but instead trust in the Lord (cf. Pss 37 and 73; see comments there).
Psalm 50: God as the Judge of Humanity
On the heading of this Psalm of Asaph, see comments on the heading to Ps 3. This psalm is attributed to Asaph (see Introduction: Author), who was as prophet (2Ch 29:30), as demonstrated in the many first person utterances of the Lord in this psalm (e.g., vv. 5-23).
A. Introduction of the Divine Judge (50:1-6)
50:1-6. This psalm begins like an oracle, a prophetic utterance: The Mighty One, God, the LORD, has spoken (cf. Jos 22:22). His credentials are presented in several ways. He is the Creator: He summoned the earth from the rising of the sun to its setting and summons the heavens above (vv. 1, 4). Also, He rules out of Zion in magnificent power (v. 2; cf. 48:2). He is so powerful that fire devours before Him (v. 3), a frequent description of God’s manifest power and judgment (e.g., 18:12-13; 97:3; Is 6:6-7, 13; 66:24; Zch 3:2).
B. Ruling of the Divine Judge (50:7-21)
50:7-15. This is another prophetic call: Hear, O My people, and I will speak (v. 7; cf. Dt 6:5). The pronouns in the phrases My people … your God (v. 7) reflect the relationship between God and His people (cf., e.g., Ex 19:3-6; Lv 19:2-4, 10, 25, 31, 34; 23:22). However, God does testify against (better translated “warns”; v. 7) His people Israel to be alert not only to their outward obedience, as epitomized by their sacrifices and burnt offerings (vv. 8-13), but also to their motives: offer to God a sacrifice of thanksgiving (v. 14a) that express gratitude and display righteousness in various areas of life (e.g., in fulfilling their vows, v. 14b). Especially prominent here is the need for His people to rely on Him (call upon Me in the day of trouble) and, with that attitude of utter reliance, to worship Him (you will honor Me; v. 15). These points are taken up again in Ps 51:13-19.
50:16-17. These words of judgment, but to the wicked God says, “What right have you … ?” (v. 16), are directed to Israelites not Gentile nations, because pagan Gentiles would not be worshipping the God of Israel. These wicked presumed to tell of God’s statutes (a term applied elsewhere in Scripture to the law of Moses; cf. Lv 10:11; Dt 4:6) or to take His covenant in their mouth (i.e., to appeal to the Abrahamic covenant as granting them a special relationship with the Lord; Gn 12:1-3; cf. Mt 8:10-12; Lk 3:8), but they had no right.
Rather than loving God’s instruction, they hate discipline and cast God’s words behind them; they might give verbal assent and rote obedience to worshipping the Lord, but in actuality they reject His Word and rule (v. 17; see Ps 1:2; cf. Pr 5:12).
50:18-21. The wicked interpersonal behavior of God’s wayward people demonstrates their inner moral corruption. They (1) approve of the behavior of a thief; (2) associate with adulterers; (3) speak evil and deceit; and (4) slander their own brother. At the same time, the wicked wrongly thought the Lord was just like them, making God into their image—a common error (cf. 10:3-6, 11). Instead the Lord will reprove them and will begin by stating the case in order right before their eyes, in the form of a legal indictment.
C. Final Warning of the Divine Judge (50:22-23)
50:22-23. In concluding His “ruling,” God addressed both groups, asking them to consider His message, which combines warning, exhortation, and promise. First, there is a warning to those who forget God (i.e., who ignore His statutes and offer Him no true worship), or He will tear them in pieces, an image of judgment (cf. Ps 7:1-2, this may indicate eternal condemnation; cf. Dn 12:2). The conjunction or (lit., “lest”) signals God’s grace by giving them the possibility of escaping this fate through repentance and worship. Second, an exhortation that He who offers a sacrifice of thanksgiving honors God; to go through the actions of worship and sacrifice with the right motives is to offer sacrifices truly expressive of thanksgiving to the Lord and sparked by trust in God and the recognition of His deliverance (as in Ps 50:15). Worshiping the Lord with a pure heart will result in one who orders his way aright, lives a godly life. Finally, God promises to the one who does sincerely worship the Lord and lives according to His Word that He shall show him the salvation of God (cf. 1:1-3). The verb show (lit., “cause to see”) here has the sense of “provide.” It is often translated this way elsewhere, and when applied to God it always refers to His active interaction with people (or a person) to give them what is best (see comments on Ps 4:6, where the same verb is used).
Psalm 51: David Affirms God’s Forgiveness
On the heading of this Psalm of David, see comments on the headings to Pss 3 and 4. The occasion for this psalm was when Nathan the prophet came to David to reprove him and prompt him to repent after [David] had gone in to Bathsheba, which is related in 2Sm 12.
A. Recognition of Personal Sin (51:1-6)
51:1. David’s plea for God to be gracious to him is based on the Lord’s character: according to Your lovingkindness and the greatness of Your compassion (cf. 6:4). One thing that undoubtedly qualified David as “a man after [God’s] own heart” (1Sm 13:14) was not that he was sinless, but that when confronted with his sin, he sincerely confessed and repented of it, rather than excusing, diminishing, or ignoring it. Such was exactly his response when called out by Nathan on his sins of murder and adultery. His request to blot out my transgressions pictures forgiveness with the image of writing being removed from a papyrus scroll (cf. v. 9; 9:5; Is 43:25; Jr 18:23).
51:2-3. David’s request for forgiveness is further illustrated with the images of wash me in terms of the removal of filth and cleanse me in terms of ritual purification for participation in temple worship (v. 2). Once David was confronted by Nathan, he recognized reality: my transgressions, and my sin is ever before me (v. 3).
51:4. The depth of David’s spiritual sensitivity is clear: Against You, You only [Hb. “You alone”], I have sinned. That is to say, “Against You, who alone (i.e., set apart, unparalleled) is the eternal and holy God, I have sinned.” He was not denying that he sinned against Uriah and Bathsheba; he knew he had committed the sin of adultery and murder. Instead he is affirming the grievous nature of his sin against the Lord, as did Joseph when he refused the offer made by Potiphar’s wife to sin sexually with her. Joseph asked, “How then could I do this great evil and sin against God?” (Gn 39:9). David recognized that in addition to the people against whom he had sinned, his primary sin was against the Lord, who alone is the source and standard of righteousness (cf. Ps 71:16; Ec 7:20; Jr 23:6; Rm 3:10) and who alone is the judge of all human sin (see Ps 50 and comments there).
51:5-6. By saying I was brought forth in iniquity, and in sin my mother conceived me (v. 5; see also Gn 8:21; Ps 58:3; Is 48:8), David did not indicate that he was conceived during some sinful act by his mother. Rather, the better understanding is that David bemoaned the possession of a sin nature, which came to him through natural generation at the moment of his conception. David contrasted his sinful nature with the Lord, who desires truth in the innermost being. Therefore David desired in the hidden part for God to make him know wisdom (v. 6; cf. 37:30-31; 139:13-16).
B. Request for God’s Mercy (51:7-13)
51:7-9. Following his confession of sin, David returned to his plea for forgiveness. David implored God’s mercy, which meant not giving him the death penalty he deserved for both murder and adultery (cf. Gn 9:6; Ex 21:12; Lv 20:10). David recognized that God in His justice cannot simply ignore sin, and that the penalty it requires (i.e., life) must still somehow be paid (Lv 17:11; Ps 49:7-8). So he implored God to forgive him and to purify him with hyssop (v. 7). Hyssop is an important shrub mentioned in the Bible. Jewish slaves dipped a bunch of hyssop in the blood of a slain lamb and applied some on both the lintel and doorposts of their houses prior to the Passover (Ex 12:22). Hyssop was also used in ceremonial cleansing from skin disease (Lv 14:4-7) and in making the red heifer offering (Nm 19:6). Thus, the symbolism of hyssop portrayed spiritual cleansing. The request to wash me, and I shall be whiter than snow is for complete purity (v. 7; cf. Is 1:18). To hide Your face from my sins is parallel to blot out all my iniquities (v. 9; cf. v. 1), or in other words, remove my sins from before You.
51:10-11. Along with his request for the forgiveness and removal of sin, David asked that God renew a steadfast [lit., a “right-thinking”] spirit within him (v. 10; cf. v. 6). His request that God not take His Holy Spirit from him (v. 11) has often been explained as a petition by David that God not revoke his salvation. This is a misunderstanding of the work of the Holy Spirit in the OT. Under the old covenant, the Spirit would come upon individuals to enable them to do remarkable work (see, e.g., Ex 31:3; 35:31; 1Sm 11:6), but He could also depart from them (as in the case of Saul in 1Sm 16:14, after which Saul’s decisions as king were consistently unwise, even though he himself was still “saved”; cf. 1Sm 28:19). Nowhere is the Spirit promised such that He might take up permanent residence in the rank-and-file OT believer. In David’s case, the Spirit came upon him so he could function skillfully as Israel’s king (1Sm 16:13-14). There is every reason to believe that David was saved in an OT sense before the coming of the Spirit upon him. What David was therefore requesting was that God not take away His special empowerment through the Spirit to function wisely in the role of Israel’s king. Under the new covenant after the day of Pentecost, the Holy Spirit permanently comes upon and resides in believers, never to be taken away (see Jesus’ promise of this to the disciples in Jn 14:16-17; Rm 8:9, 37-39).
51:12-13. After being forgiven and restored to fellowship with the Lord, David asked to have the joy of [God’s] salvation returned (v. 12). People identified as transgressors and sinners were Israelites who had stopped following the Lord. David wanted to teach [them God’s] ways (cf. 25:4). For the sinner to be converted (lit., “turned back” or “turned around,” the most frequently used OT term for turning to the Lord) to You does not mean a change in ethnic identity, but to turn away from sin and toward the Lord; to have a change of heart/mind about one’s behavior and henceforth to follow the Lord.
C. Response of Thanksgiving (51:14-19)
51:14-17. In response, David promised that if God would deliver [Him] from bloodguiltiness, then he would joyfully sing of God’s righteousness (v. 14) and declare God’s praise (v. 15). He would also bring Him “righteous sacrifices” (v. 19). David’s assertion You do not delight in sacrifice (v. 16) does not negate the sacrificial system, but rather indicates the Lord’s rejection of sacrifice offered without a proper heartfelt attitude and foundation of sincere faith (cf. 40:6). Once that foundation of right attitude is laid, the sacrifice becomes acceptable to God. But God finds the offering of sacrifices without a broken spirit and a broken and a contrite heart (v. 17) repugnant to Him (see Is 1:13-15).
51:18-19. This prayer for Zion, requesting to build the walls of Jerusalem … so then young bulls will be offered on Your altar is probably a postexilic addition to this psalm from the time of Nehemiah.
Psalm 52: The Problem of Evil in Perspective: Man’s Place in Eternity
On the heading of this Maskil of David, see comments on the headings to Pss 3, 4, and 32. The occasion of the psalm is when Doeg the Edomite came and told Saul … “David has come to the house of Ahimelech” (see 1Sm 22:9, 22; see also 1Sm 21:7).
On the concept of theodicy, which concerns the vindication of God’s justice in the face of what would seem to be His allowance and on occasion even enacting of injustice, see comments on Ps 37 (as well as Rm 9:14-29, which addresses this topic in an especially pointed fashion). In this case the seeming injustice in view is what occurred when (1) God ordained that Doeg communicate David’s whereabouts, thereby placing David in greater danger and distress, followed by (2) Doeg’s massacre of the priests at Nob, underscoring the seeming folly of God’s withdrawing from Saul the ability to lead effectively.
On this psalm, John Sailhamer commented, “The note about Doeg is probably intended to bring David’s words into the larger messianic picture of the fall of the house of Edom at the hands of the house of David (cf. Nm 24:18). It had long been an important part of the messianic hope of Israel that the Messiah’s coming would be marked by the destruction of Israel’s enemies, principally, the Edomites (e.g., Am 9:12; Ob 18). Edom was particularly singled out, not because its people were excessively evil, but for what was in fact a literary reason: ‘Edom,’ similar to the Hebrew word for humankind (‘Adam’), was used in order to form a wordplay. Hence, in speaking of the defeat of Edom (v. 5), the psalmist naturally calls to mind God’s judgment of all humanity” (Sailhamer, NIV Compact Bible Commentary, 326). While the reference is to Doeg the Edomite, he serves as an example of what will happen in the future to all humanity under the hand of David’s supreme Son.
A. Identity of the Wicked (52:1-4)
52:1-4. The mighty man in view here is Doeg the Edomite, whose character and actions David immediately contrasted with God’s own. Whereas Doeg boasted in evil … the lovingkindness of God endures all day long (i.e., even when man is sleeping, since God never does; v. 1; cf. Ps 121:4; Is 27:3; on lovingkindness, see comments on 5:7). David focused his description of Doeg on imagery connected with speech (v. 2, your tongue; v. 3, speaking; v. 4, words that devour … deceitful tongue) since the injustice Doeg committed was instigated by his report about David (1Sm 22:9-10). David therefore condemned what Doeg said as being evil (v. 3), whereas doing good sometimes requires saying nothing at all.
B. Final Place of the Wicked (52:5-7)
52:5-7. God’s justice is ultimately vindicated in that He will one day, inevitably, break … down the wicked and uproot them from the land of the living, plus this will be their state forever (v. 5), that is, eternal condemnation and separation from the presence of God (see Dn 12:2; Mt 25:46). The latter (eternal separation from God)—which is unquestionably the essence of the final torment of the wicked—is signaled by David’s assertion that God will snatch you up and tear you away from your tent (v. 5). Though some translations, including the NASB, insert the pronoun your (which is not in the Hb. text) before tent here, more likely David was referring here to God’s tent. God does not always “tear away” the wicked from their “tent,” though He will ultimately tear down their “house,” that is, their dynasty (as in Pr 15:25). Also the use of “tent” in this context parallels David’s use of the same word in Ps 27:5, where it clearly refers to God’s “tent” (the tabernacle), and, as in the present psalm, is paralleled by reference to God’s “house” (the temple; see v. 8 and Ps 27:4).
C. Final Place of the Righteous (52:8-9)
52:8-9. Just as God’s justice is ultimately vindicated by the eternal separation of the wicked from His presence, so too is it vindicated by the establishment of the righteous in His presence. Here the righteous are pictured like a green olive tree in the house of God (referring to the “tabernacle” of the new creation; see comments on Ps 15:1), where David will rest in the lovingkindness of God forever (v. 8), and give Him thanks forever in the company of His godly ones (i.e., the righteous, like him; cf. Ps 142:7 and see comment there).
Psalm 53: The Unchanging Anatomy of Human Folly
This Maskil of David repeats, with minor variations, Ps 14, apparently to emphasize the unchanging anatomy of human folly (its essence and pervasiveness). On the heading of this Maskil of David, see comments on the headings to Pss 3, 4, and 32. The concise instruction according to Mahalath probably designates the melody to which the psalm was to be sung, though the meaning of the term Mahalath is uncertain (suggestions include “sickness,” “entreaty,” or “pardon”). If Doeg the Edomite in Ps 52 stands for all humanity apart from and contrary to God and facing His judgment, this psalm continues the theme of God’s universal judgment of humanity (Sailhamer, NIV Compact Bible Commentary, 326).
A. Essence of Human Folly (53:1a)
53:1a. See the comments on Ps 14:1a.
B. Pervasiveness of Human Folly (53:1b-5)
53:1b-4. See the comments on Ps 14:1b-6a.
53:5. The main variation from Ps 14 complements the emphasis on God’s sympathy and proximity to the righteous in the structurally parallel passage in Ps 14:5-6. Both in 14:5-6 and 53:4-6, the psalmist emphasizes God’s judgment and rejection of those (i.e., the Gentile nations, who in the OT are generally identified with the enemies of the true God; see the comment on Ps 2:1) who encamped against David’s people (v. 5).
C. Antithesis of Human Folly (53:6)
53:6. See the comments on Ps 14:7.
Psalm 54: Appealing to God for Help
On the heading of this Maskil of David, see the comments on the headings to Pss 3, 4, and 32. This psalm was to be sung with the accompaniment of stringed instruments. The occasion for this psalm was when the Ziphites came and said to Saul, “Is not David hiding himself among us?” This refers to the situation introduced in 1Sm 23:19, in which the wording is identical to that in the heading of this psalm (hence not the situation introduced in 1Sm 26:1). The Ziphites were Israelite residents of Ziph (identified with the modern site of Tel Zif), a city situated in the tribal region of Judah about 25 miles south of Jerusalem (see Jos 15:55). The Ziphites are thus to be numbered among the fools mentioned in Ps 53 (Sailhamer, NIV Compact Bible Commentary, 326).
A. Consider Motivation (54:1-3)
54:1-3. David implored God, Save me … by You name, in which the term name signifies not merely the collection of labels by which God is known, but His reputation as revealed in who He is and what He does (see Gn 11:4; 12:2; Ex 3:13-16; see also comments on Pss 20:5; 23:3). David was asking God to act on His covenant love (Hb. chesed; see Ps 5:7) as previously affirmed and demonstrated toward him. David’s motivation was driven by God’s reputation (“by Your name,” i.e., for His name’s sake; cf. Pss 23:3; 25:11; 143:11) and not his own. David’s enemies (v. 3, violent men … have not set God before them) had not sought to live their lives in the fear of God (cf. 111:10), in contrast to the righteous who “set the LORD continually before” them (Ps 16:8). By vindicating David (v. 1) God would ultimately be vindicating Himself.
B. Affirm Confidence (54:4-5)
54:4-5. David’s confidence—as he affirmed so frequently throughout his psalms—was his relationship with God. Based on God’s own words and promises to him David was convinced that whatever may transpire in his role as Israel’s king, God was his helper. The personal intimacy of this relationship is indicated by the use here of a variant form of the same word used for Eve as Adam’s wife (i.e., “a helper suitable to him”; Gn 2:18, 20) and by the additional descriptive phrase sustainer of my soul (v. 4; cf. Pss 37:17, 24; 145:14). Against his foes David also had confidence in God’s faithfulness to bring recompense on them for their evil deeds and ultimately to destroy them (v. 5).
C. Express Thanksgiving (54:6-7)
54:6-7. In closing, David reiterated his Godcentered perspective. He ended this psalm (as he did so many others; e.g., Pss 7:17; 13:6; 26:11-12; 41:13) by affirming what he will do: I will sacrifice … I will give thanks to the Lord (v. 6), regardless of how and when God might resolve his present trouble. Despite any circumstances, ultimately God will deliver David, and he will look back upon his enemies with the knowledge that God’s name has been eternally vindicated (v. 7).
Psalm 55: Finding Solace from the Persecution of “Friends”
On the heading of this Maskil of David, see comments on the headings to Pss 3, 4, and 32. This psalm was to be sung with the accompaniment of stringed instruments. Whereas Ps 54 expresses David’s confidence that God would vindicate him, Ps 55 embodies a prayer for sustenance against the pressures that his opponents brought while David waited for God to act (see esp. 55:1-3).
A. Express Emotion to God (55:1-8)
55:1-5. The severity of David’s situation and the depth of his desire that God resolve it is immediately evident in his four-phrase parallelism (i.e., repetition of the same thought) in vv. 1-2: (1) give ear, (2) do not hide, (3) give heed, and (4) answer me. In the ensuing verses David then described in detail the emotional and psychological torment that he was experiencing (knowing that God, his heavenly Father, the Almighty, could help him—and, indeed, that He wanted to hear his child express his need for Him), so much so that even his heart was in anguish (v. 4, lit., “trembling,” as in Ps 114:7, here denoting the tremors brought on by anxiety).
55:6-8. Though the situation underlying this psalm is unspecified, a clue as to what it may have been is indicated by David’s wish that he had wings like a dove that he might fly away and be at rest (v. 6; doves are prone to fly about and dwell in places inaccessible to hunters). This idea of escape recalls David’s words in 1Sm 26:20, when he was cornered by Saul in the wilderness of Ziph (see the comments immediately below).
B. Implore Vindication from God (55:9-15)
55:9-11. Further suggesting that this psalm reflects the situation narrated in 1Sm 26, when Saul with his 3,000 men closed in on David with his 600 (1Sm 23:13), is the phrase Confuse, O Lord, divide their tongues (i.e., their ability to communicate and act efficiently against David; v. 9). Saul and his army could be stopped only by God’s direct intervention (cf. 1Sm 26:12).
55:12-15. David’s adversary was not an enemy who reproaches me (v. 12), but instead the attacks came from his companion and his familiar friend (v. 13), terms that sometimes described Saul’s attitude toward David (cf. 1Sm 16:21; 18:27). On Sheol (v. 15), see comment on Ps 49:14-15.
C. Affirm Your Confidence in God (55:16-23)
55:16-23. Ultimately, typical of his psalms of lament and complaint, David affirmed his confidence in the Lord: As for me, I shall call upon God, and the LORD will save me. His confidence in speaking of his situation to the Lord, even if he had to complain and murmur, was continual—evening, morning, and at noon as well. He found solace despite his situation by affirming what he knew God would do. David did not presume on God with what he wanted Him to do, but rather relied upon what God Himself had said He will do: He will hear my voice. Because God is faithful to His Word, His children have every right to expect Him to do what He said He will do. And what He has promised is to deliver His children from all the distress and persecution of this world (Is 25:8; Rv 21:4), in the hereafter if not before. And until He chooses to do so, his children, like David, can cast their burdens upon the LORD, knowing that He will sustain them throughout and never allow them to be shaken (see comment on 15:5b, cf. 1Pt 5:7).
Psalm 56: Affirming God’s Intimate Concern over You
On the heading of this Mikhtam of David, see the comments on the headings to Pss 3, 4, and 16. It is accompanied by the instruction, according to Jonath elem rehokim (lit., “The Dove of the throng [or “silent one”; cf. Ps 38:11] of the distant ones”). This most likely refers to the melody by which it was to be sung. Also the occasion for this psalm was when the Philistines seized David in Gath, (cf. 1Sm 21:11-15). David concluded Ps 55 by urging others to follow his example in relying on the Lord. Here he recounts an experience when he had to do this very thing (Sailhamer, NIV Compact Bible Commentary, 326).
A. Affirming God’s Intimate Concern over Circumstances (56:1-7)
56:1-2. David implored God to be gracious to him, an expression found frequently in psalms of entreaty (e.g., Pss 4:1; 6:2; 9:13; 26:11; 30:10; 31:9; 41:4; 51:1). This request embodies those foundational convictions on which all his entreaties to God are based, including (1) the conviction of an existing relationship between him and God, (2) the conviction that he did not merit God’s favor, and (3) the conviction that because of their existing relationship (and despite the lack of merit), God desired to be gracious to David, his child. The psalm uses poetic repetition to emphasize David’s serious circumstances: man had trampled upon him, and he was under attack all day long (v. 1); his enemies trampled upon him all day long (v. 2).
56:3-7. Despite his circumstances, David said, When I am afraid, I will put my trust in You (v. 3; afraid is repeated for emphasis in vv. 4, 11). David’s trust in God is based on His word (v. 4a). With the Lord on his side, no matter what his enemies do (distort his words, plan evil, attack, lurk, wait for his life; vv. 5-6) David is still able to ask, what can mere man do to me? (v. 4b).
B. Affirming God’s Intimate Concern over Your Sorrow (56:8-12)
56:8-12. God was concerned not only with what was happening around David but also, and more important, with what was happening within David. Hence he affirmed that God had taken account of [lit., “counted”] his wanderings, that is, David’s wanderings about Israel as he “fled … from Saul, and went to … Gath” (1Sm 21:10). And in one of the most poignant and picturesque examples of such in the Bible, he appealed to God’s intimate concern and empathy: Put my tears in Your bottle. Are they not in Your book? (v. 8). This is an image of God collecting David’s tears in a wineskin, indicating that God remembered his suffering. Not one tear of His child is ever shed without evoking the most heartfelt empathy and compassion of God. Jesus likewise endured sufferings and tears (Lk 19:41; Jn 11:35) so that He might sympathize with humanity in every respect and pioneer our way to “to the throne of grace, so that we may receive mercy and find grace to help in time of need” (Heb 4:1-16).
C. Affirming God’s Intimate Concern over Your Future (56:13)
56:13. Characteristic of David at the end of his psalms of entreaty and complaint, he looked ahead not to the hoped-for resolution of his immediate situation, but beyond it to that for which his heart truly longed: that time when he and all God’s children will do what man was meant to do in Eden—to walk [lit., “walk about,” “stroll;” the same verb as in Gn 3:8; see comments there] before God in the light of the living (or “life”; cf. Ps 116:9). This signifies qualitative ideal life, for which the tree of life was meant to seal man forever (see comments on Gn 3:22) and one day will (Rv 22:2). On the symbolism of light here, see comments on Ps 27:1.
Psalm 57: Finding Refuge in the Transcendent God
On the heading of this Mikhtam of David, see the comments on the headings to Pss 3, 4, and 16. This psalm is to be set to Al-tashheth (lit., “Do not destroy”; likewise Pss 58; 59; 75) and probably refers to the now unknown melody to which it was to be sung. The occasion for this psalm’s composition was when [David] fled from Saul in the cave, referring to either or both of the events recorded in 1Sm 22:1 and 24:3 (cf. Ps 142). As in the previous psalm, David found deliverance from the hand of Saul on this occasion as well and celebrated that deliverance with this song (Sailhamer, NIV Compact Bible Commentary, 327).
A. Finding Refuge in God’s Transcendent Power (57:1-3)
57:1-3. David’s opening entreaty, be gracious to me, is repeated for emphasis here as in a number of other psalms (cf. comment Ps 56:1). This entreaty is balanced by his subsequent assertion that, despite his present situation (and whether or not it was soon resolved), his soul takes refuge in God. This underscored the point David employed in a favorite familial expression: in the shadow of Your wings I will take refuge (v. 1; cf. Pss 17:8; 36:7; 61:4; 63:7; 91:4). This poignant poetic imagery was first employed by Moses (Dt 32:11) and then by David’s own great-grandparents Ruth and Boaz (Ru 2:12; 3:9), and it suggests unreserved submission, reliance, and selfless devotion, grounded in a warm relationship. David also affirmed that God will send forth His lovingkindness (cf. comment on Ps 5:7) and His truth (v. 3; cf. comment on Ps 43:3), as if they were angels sent ahead of David to prepare his way.
B. Finding Refuge in God’s Transcendent Glory (57:4-6)
57:4-6. Again despite his distressing circumstances as a fugitive from Saul’s wrath, the focus of David’s heart was the glory of God, whom he declared to be exalted above the heavens (v. 5). Implicit in this declaration—and also a source of encouragement to David—is the idea that God, being in the heavens and hence above all nations, will do as He pleases despite the will and opposition of man (cf. Pss 113:4; 115:3). So too, all that happens—regardless of when and how God resolves David’s situation—will ultimately contribute to the manifestation of God’s glory … above all the earth.
C. Finding Refuge in God’s Transcendent Praise (57:7-11)
57:7-11. See comments on Ps 108:1-5, which repeats, with minor variations, these five verses.
Psalm 58: A Meditation on Divine Justice
On the heading of this Mikhtam of David, see comments on the headings of Pss 3, 4 and 16. The psalm is to be set to Al-tashheth (see comment on heading to Ps 57).
A. Need for Divine Justice (58:1-5)
58:1-5. This does not begin by addressing God “the LORD” (Yahweh). Rather, the words O gods are occasionally applied to human authorities (judges and leaders) serving as intermediaries for God (see Ex 22:8-9; Ps 82:6). But the term used here is “aggregate/throng” (Hb. ’elem, as in Gn 37:7, where it is usually translated “sheaf,” i.e., a collection of stalks). Therefore, the sense of David’s opening words is, Do you indeed speak righteousness, O throng? (a throng of people, parallel to sons of men in the next line; v. 1). Hence the need for divine justice is immediately introduced—and further emphasized by David’s subsequent reference to violence (v. 2, signifying “wicked violence”; see the comment on Gn 6:11) and the wicked being estranged from the womb and going astray from birth (v. 3; i.e., depraved from birth, as in Ps 51:5; see comment there). This is a poetic passage and does not mean that week-old infants sin. The idea is that because of human depravity, from early on people do that which is wicked.
B. Demonstration of Divine Justice (58:6-9)
58:6-8. David thus urged God to manifest his justice (for His glory, as is made clear in the next section), using a number of figures of speech for destroying the enemy. David prayed that God will (1) shatter their teeth and break out the fangs of the young lions, actions that would render both the serpent (mentioned in v. 4) and attacking lions powerless (v. 6); (2) let them flow away like water that runs off and is absorbed in the ground; (3) make their attacks miss their aim like headless arrow shafts (v. 7); (4) let them be as powerless as a snail; and (5) let them be as fruitless as miscarriages (v. 8). See comments on imprecatory psalms under Introduction: Types of Psalms.
58:9. God’s judgment will be fast: before your pots can feel the fire of thorns (the kindling to start the fire), God will quickly and ultimately manifest His justice and sweep them away as a whirlwind that carries everything away in its path.
C. Reaction to Divine Justice (58:10-11)
58:10-11. The response to God’s justice that the righteous will rejoice (v. 10), not because the wicked have been destroyed as such (for in the death of the wicked God takes no delight, and so neither should His people; Ezk 18:23, 32; 33:11), but rather because God Himself has been vindicated (see comments on Pss 52:8; 54:7). Even more the sovereignty of God who judges all the earth (v. 11; cf. Gn 12:3; 18:15; 1Sm 17:46; see comments on Pss 2:10-12; 18:46-50; 22:27; 36:5-9; 45:16-17; 48:9-11).
Psalm 59: A Personal Petition for Divine Deliverance
On the heading of this Mikhtam of David, see comments on the headings of Pss 3, 4 and 16. The psalm is to be set to Al-tashheth (see the comment on heading to Ps 57). The occasion for this psalm was when Saul sent men to watch the house in which David lived with his first wife, Michal, in order to kill him, recounted in 1Sm 19:11-17.
A. Honestly Expressing the Need for Divine Deliverance (59:1-8)
59:1-8. David earnestly implored God to deliver him from his enemies (v. 1), referring not to Saul’s soldiers in general but to those among Saul’s followers whose desire for social and political favor by supporting the king was greater than their desire for righteousness. Hence David described them as those who do iniquity (v. 2) and who are treacherous in iniquity (v. 5). The futility of their schemes is underscored by his use of the same words as in Ps 2:4 (v. 8, namely, laugh and scoff), implying that in their opposition to David, God’s newly anointed king (1Sm 16:13), they are ultimately opposed to God Himself.
B. Humbly Considering the Purpose of Divine Deliverance (59:9-15)
59:9-15. David was unjustly hunted by Saul and vastly outnumbered, yet he trusted in the Lord: because of his strength I will watch [anticipate/expect] for You (v. 9). David was motivated not by his own glory (that he might be recognized and respected for who he is, God’s newly anointed king), but rather by the advancement of God’s glory, that He might be recognized and respected for who the Lord is: (1) a God who is characterized by lovingkindness (Hb. chesed, loyal covenant love), by which He will meet him (lit., “go before Him,” as vividly illustrated in 2Sm 5:24) as one who is under His covenant (v. 10); (2) the Lord who is our shield (v. 11); and (3) a God who is characterized by justice, for He will never let the wicked (unrepentant) go unpunished (Ex 34:7; Pr 11:21), but will destroy them in wrath (v. 13, again hearkening to the wording of Ps 2, in this case 2:12). The result will be that believers will worship and unbelievers will fear. And it is hoped unbelievers will submit and turn to Him as the only true God (as in Est 8:17), know[ing] that He rules in Jacob, the people of Israel, to the ends of the earth (v. 13).
C. Unconditionally Praising the Giver of Divine Deliverance (59:16-17)
59:16-17. David concluded in typical fashion with unconditional praise. As for him, regardless of how and when God answers him, he shall joyfully sing of God’s lovingkindness [chesed, cf. v. 10 above] in the morning (v. 16, for every morning they “are renewed”; see Lm 3:22-23 and comments on Ps 36:5-9) and sing praises to God, his strength (v. 17).
Psalm 60: Affirming Our Utter Dependence on God
On the heading of this Mikhtam of David, see comments on the headings of Pss 3, 4 and 16. The choir director is instructed that the psalm is according to Shushan Eduth (lit., “Lily of Testimony”), an expression also occurring (though in the plural) in the heading of Ps 80 (cf. headings of Pss 45 and 69). In both cases it probably designates the melody according to which the psalm was to be sung. In this unusually lengthy heading, the psalm’s purpose is to teach, used only here in the headings of the psalms, but true of all of Scripture (2Tm 3:16-17). In light of how the same expression is used in the preface to David’s funeral song for Saul and Jonathan (2Sm 1:18), this psalm was probably meant to be taught to the sons of Judah in commemoration of the many Israelites who fell in the difficult battle (when he struggled) with Aram-naharaim and with Aram-zobah (referring to the events of 2Sm 8 and 1Ch 18). David had a decisive victory over Edom during that time (see 2Sm 8:12-13), and the defeat of Edom has important messianic implications (see introductory comments to Ps 52).
A. Affirming God’s Chastisement (60:1-5)
60:1-4. Since this psalm, according to a natural reading of the heading, was composed in the course of Israel’s ongoing battle with the Arameans at a point when the former was struggling against the latter, David uttered a gut-wrenching cry of despair, O God, You have rejected us (v. 1). This is an expression of the depth of David’s despair in response to the horrific circumstances. It is not a contradicting theological truth, however, for the Lord will never reject His people or break his covenant with them (cf. comments 44:23). Because of God’s unique relationship with Israel, as His people, he will correct them, not abandon them. The difference is a crucial one: the concept of rejection (or abandonment), which in the Bible is synonymous with condemnation (cf. Ps 37:33; Rm 8:1, 38-39), takes place only in the absence of a relationship with God, whereas correction takes place only within the existence of a relationship (even if the existence of the a relationship is not felt by the one being corrected; cf. Heb 12:5-11 and comments on Ps 23:6 and Ps 30).
60:5. That a relationship indeed exists between Israel and God is indicated by the relational expressions “Your people” (v. 3) and Your beloved (v. 5, the name David means “beloved”; this is the plural from the same root as David’s name). For comments on this verse, see 108:6.
B. Affirming God’s Promises (60:6-8)
60:6-8. These verses are parallel to Ps 108:7-9; see comments there.
C. Affirming God’s Actions (60:9-12)
60:9-12. The question Who will bring me … ? (v. 9) is rhetorical, and the implied answer is the Lord, who will go forth with our armies (v. 10). The Lord will give the deliverance (v. 11) and by His might He … will tread down our adversaries and deliver His people (v. 12; cf. Ps 20:7; Nm 24:18; Is 14:19, 25: Jr 12:10; Zch 10:5).
Psalm 61: A Cry to God from the Faint of Heart
On the heading of this Psalm of David, see comments on the headings to Pss 3 and 4. This psalm was to be sung with the accompaniment of a stringed instrument. In Ps 60, David expressed confidence in God’s final victory over his enemies (60:12). Here he prayed that God would prosper the divine King who will bring about this final victory (61:5-8) and who will provide the refuge David and the righteous seek (Sailhamer, NIV Compact Bible Commentary, 327; cf. 61:4 with 2:12).
A. For Unbreakable Protection (61:1-4)
61:1-3. This is an earnest prayer: Hear my cry, O God; give heed to my prayer (v. 1). The images underscore David’s vulnerability; he is calling out to God as if from a distant land, from the end of the earth … when his heart is faint (v. 2a). He therefore looks to God for the most intimate familiarity (his internal emotional needs) and the most impenetrable security (his external physical needs). For security he implored God and said, Lead me to the rock that is higher than I, that is, to God Himself (v. 2b). A rock is a common biblical image of the Lord and a place of safety (cf. 18:2; 31:2; 62:2, 6-7; 71:3; 94:22). The Lord is specifically called “the Rock of Israel” (2Sm 23:3; Is 30:29). David knew that God was a refuge (cf. 2:12) and a tower of strength (v. 3; cf. 18:1-3).
61:4. He implored God to let him dwell in His tent forever (v. 4a), that is, to have intimate fellowship with Him in the tabernacle (cf. 15:1; 23:6; 27:4). David then asked God to let him take refuge in the shelter of His wings (v. 4b; see comments 57:1). Both of David’s petitions envision worship and joyful intimacy in the presence of God.
B. For Life-Giving Love (61:5-7)
61:5-7. Notwithstanding his opening appeal that God “hear” him, David affirmed that God had already heard, that is, He had already provided what was best for David (see comments on Ps 34:15; cf. Gn 16:11). This “best,” as David affirmed, entailed the inheritance of those who fear God’s name (v. 5; cf. 111:10). Inheritance usually refers to land but is used here metaphorically to refer to the spiritual rewards given to those who fear (have appropriate awe) for God’s reputation. He also prayed for God’s eternal King to come forth and be established, based on the promises God had made to David of an eternal King and kingdom described in 2Sm 7:11-17. David expected a descendant whose reign God will prolong, a reign in which the King’s years will be as many generations (v. 6), a poetic idiom for “forever” paralleled in v. 7a: the King will abide before God forever (cf. Dt 32:7). The prospect of this eternal King made it possible for David to anticipate eternal life with God (to “dwell in Your tent forever”; v. 4a) and to “take refuge” under God’s “wings” (v. 4b).
C. For Enduring Purpose (61:8)
61:8. David affirmed the essential motivation for his petition as well as the goal for which he earnestly yearned: to sing praise to [God’s] name forever (on the significance of God’s name, see comments on Ps 20:5; see also Gn 11:4; 12:2).
Psalm 62: A Meditation on True Salvation
On the heading of this Psalm of David, see comments on the headings to Pss 3 and 4. This psalm’s heading also includes the phrase according to Jeduthun, referring to a certain melody or a musical instrument, or that the psalm was somehow under the direction of one of the three families of Levitical singers (see the introductory comments to Ps 39). Though there is no explicit mention of the Messiah in this psalm, there is hope for a future salvation and of finding refuge in God, which according to Ps 2:12 is a refuge found in “the Son.” This taken in connection with the context of Pss 60 and 61, which are messianic, indicates the messianic hope of this psalm as well (Sailhamer, NIV Compact Bible Commentary, 328).
A. True Salvation Is Found in God Alone (62:1-4)
62:1-4. David asserted confidently that his soul “finds its tranquility” (a preferable translation to the NASB’s waits in silence) when he directed his thoughts toward God. Not only was his salvation (a word that, as in Ps 13:5, denotes full and final salvation) from God (v. 1), but in fact it is God—and He only (v. 2). Because God was David’s rock (see the comment on 61:2), he could declare with confidence that he shall not be greatly shaken. Whatever might befall him in this life would never be severe enough to dislodge the promises of future glory that God had given him, especially about his supreme Son (see comments on the parallel phraseology in Ps 15:5b). This initial assertion set David’s situation—oppression by those who delight in falsehood (v. 4)—in proper perspective and diminished the emotional sway it might otherwise have held over him.
B. True Salvation Is Available from God at All Times (62:5-8)
62:5-8. David began this second section by reiterating (in vv. 5-6) the comforting confidence with which he began the psalm, the only difference being that here he substituted hope for “salvation.” He thus affirmed that the “salvation” of which he spoke in v. 2 was still unrealized (and hence a reference to future and final salvation), just as hope, by definition, pertains to what is yet unaccomplished and unseen (cf. Heb 11:1, where “things hoped for” is parallel to “things not seen”; cf. also Rm 8:24-25). Nonetheless, on the basis of his confidence in God who is the unshakable source of his hope, David exhorted his people to trust in Him at all times (v. 8a)—not just as an unshatterable rock of … strength (v. 7), but also with a compassionate and ever-attentive ear, eager for His children to pour out their heart before Him, who is their refuge (v. 8b). This word refuge (Hb. machseh) is from the same root as the verb “to take refuge” (Hb. chasah), as in Pss 17:7-8; 36:7; 52:1; 61:4; 91:4, and employs the imagery of a fledgling bird finding refuge in the shadow and security of its parent’s wings (cf. 63:7).
C. True Salvation Is Dispensed by God Sovereignly (62:9-12)
62:9-12. David exhorted his people (those he addressed in v. 8) to look beyond the apparent prosperity of the wicked (v. 9, men of low degree), because power (v. 11) and lovingkindness (Hb. chesed; v. 12) belongs to God (i.e., they are His to the utmost degree), and by them He will eventually recompense every man according to his work (culminating at that time when Jesus returns in glory and wrath; see Mt 16:27 and Rm 2:6).
Psalm 63: Expressing Yearning for God
On the heading of this Psalm of David, see the comments on the heading to Ps 3. The background of this psalm is the time when David was in the wilderness of Judah, which refers to either or both of the periods when he was a fugitive from Saul (1Sm 23:14, 24; 24:1; 25:1) or his son Absalom (see 2Sm 15:28). David’s being in the wilderness sets the stage both for his thirst for God (v. 1) and for drawing a parallel to Israel’s wilderness wandering with the hope of entering and subduing Canaan. The mention of the king at the conclusion of the psalm (v. 11) puts this psalm in the context of the Torah’s (Pentateuch’s) anticipation of the deliverance brought by the great King who will arise from Judah and rescue God’s people (see Gn 49:8-12; Nm 24:7, 17) (Sailhamer, NIV Compact Bible Commentary, 328).
A. For His Presence (63:1-5)
63:1. In the expression You are my God in Hebrew is arranged grammatically as “My God You are,” by which he underscored not simply the deity of the Lord but also the comforting and joy-giving truth that the Lord, who is the only real deity, was his God, personally and intimately. His longing for God is deep: my soul thirsts for You, my flesh yearns [lit., “faints”] for You. The description is heightened by the image of desperate thirst in a dry and weary land where there is no water (cf. 42:1).
63:2-5. Although when David was in the wilderness removed from God’s presence (i.e., His cloud of glory; cf. Ex 40:34), he had seen Him in the sanctuary and knew of God’s power and His glory (v. 2). By the statement Your lovingkindness is better than life (v. 3), David meant that God’s chesed (cf. comment on 5:7), which will bring him into the glory and complete joy of the next life, is better than anything that the present life has to offer (cf. 84:10). In this hope his soul is satisfied as with marrow and fatness (v. 5), that is, highly valued and nourishing food sources (see Gn 4:4; Ps 36:8).
B. For His Protection (63:6-8)
63:6-8. David said he will remember God on his bed and meditate on God in the night watches (v. 6), emphasizing the importance (and benefit) of meditating in all wakeful hours of the night, i.e., filling one’s mind with the Word of God (see comments on Ps 1:2; Dt 6:5-9; Jos 1:8). In the shadow of Your wings (v. 7, cf. comments on 17:8) is one of David’s favorite phrases, since it so beautifully and concisely expresses his sense of relationship with, security in, and submission to the Lord. This sense of personal intimacy is poignantly emphasized by the statement my soul clings to You (v. 8)—in which the verb clings is the same one used to express the bond between husband and wife (see Gn 2:24 and comments there).
C. For His Praise (63:9-11)
63:9-11. Ultimately, David is confident that those who seek his life will be defeated by the Lord (v. 9). His hope is evident in the sudden reference to the King, reminding of the Torah’s mention of this king, who would come from Judah and rule the nations (Gn 49:8-12; Nm 24:7, 17). Everyone who swears by (i.e., places their confidence in) this future King will glory (lit., “boast,” as in Ps 105:3; cf. 1Kg 20:11), for He will fulfill all that He has promised, and so the mouths of those who speak lies [i.e., who contradict what God has said] will be stopped (v. 11).
Psalm 64: Finding Solace from Tormentors
On the heading of this Psalm of David, see comments on the headings to Pss 3 and 4. As with the preceding psalms, in Ps 64 David anticipated a future salvation, yet here it is a salvation that incorporates people from every ethnic group (v. 9), but still involves finding refuge in Him, that is, in the divine messianic King (see “take refuge” in 2:12; cf. comments on 62:8) (Sailhamer, NIV Compact Bible Commentary, 328).
A. Unburdening the Torment of Heart to God (64:1-6)
64:1-6. To express a complaint (v. 1) to God, provided one does so in the manner modeled by Scripture, is not only an acceptable part of worship (see comments on Pss 10:1-11; 28:1-2; 142) but is also an essential part. In doing so the child of God finds healthy release for the concerns that inevitably attend living in an ungodly world (cf. Mk 4:19; Jn 16:33; Ac 14:22; 2Tm 3:12), and in the process it strengthens the bonds of intimacy and dependence on one’s heavenly Father. David affirmed that the inward thought and the heart of a man are deep (v. 6), too deep for David to discover (and so take up his guard against), but never too deep for God who knows the innermost secrets of all men’s hearts (see Pss 17:3; 44:21; 139:1-4; Ac 15:8).
B. Affirming the Judgment of Tormentors by God (64:7-8)
64:7-8. Because God knows the heart and because He is just and all-powerful, David will say with confidence that God will shoot at his enemies and suddenly they will be wounded (lit., “smitten down”; v. 7). The words of this verse recall what David had said to Goliath: “This day the LORD will deliver you up into my hands, and I will strike [lit., “smite”] you down and remove your head from you” (1Sm 17:46). The battle indeed was the Lord’s, and He quickly gave the giant into Israel’s hands (vv. 47-51).
C. Anticipating the Glory of the Future with God (64:9-10)
64:9-10. David had also said to Goliath that he will be defeated so “that all the earth may know … and that all this assembly may know” that God alone is supreme (1Sm 17:46-47). Here too in Ps 64 David affirmed the consequent manifestation of God’s glory, which was cause for fear among unbelievers (v. 9, then all men will fear) and cause for gladness and a sense of solace among believers (v. 10, the righteous man will be glad … and will take refuge in Him). That solace, of course, is found ultimately for those who “do homage to the Son” and “take refuge in Him” (Ps 2:12) (Sailhamer, NIV Compact Bible Commentary, 328–29).
Psalm 65: God’s Grace toward Man
On the heading of this Psalm of David … A Song, see comments on the headings to Pss 3, 4, and 46. This psalm reiterates the theme of God’s universal rule expressed in Ps 64 (especially 64:9) (Sailhamer, NIV Compact Bible Commentary, 329). One of the reasons “all men will fear,” declare God’s works, and glory in Him (64:9-10) is because God will make available the forgiveness of sins to the ends of the earth (65:3-5).
A. As Expressed in His Sovereign Forgiveness (65:1-4)
65:1-4. This song of praise is set in Zion, the temple (v. 1). It is arranged into three sections, each expressing God’s grace toward humanity. First, the greatest of all, His forgiveness of sin: God will hear prayer, and as for our transgressions, He forgive[s] the sin of all men (lit., “all flesh,” meaning any human being, whether Jew or Gentile; cf. Gn 6:19; Is 49:26; Jr 32:27; Jl 2:28) who come to Him (v. 2). This wording parallels Solomon’s prayer (following in his father’s footsteps!) at the dedication of the temple (see 1Kg 8:41-43). How blessed (see comment on Ps 1:1) is the one whom God thus choose[s] (v. 4) to forgive (v. 3). And if such forgiveness comes about by God’s choice, then it cannot come about through the striving or merit of man; it is simply and magnificently a gift of God (Eph 2:8-9).
B. As Expressed in His Miraculous Works (65:5-8)
65:5-8. Second, God’s grace is expressed in His awesome deeds (v. 5), that is, the awe-inspiring miracles He performed to deliver His people Israel (v. 8), as recalled in Ps 106:22, where the same term is applied to all He did “by the Red Sea” (i.e., halting Pharaoh’s army with a pillar of fire, splitting the sea in half, bringing Israel across on dry land [Ex 14:10, 19-20, 22; 15:19; Ps 66:6], and then drowning Pharaoh’s army). Just as Israel affirmed in their song of response that God “has become my salvation” (Ex 15:2), so too did David affirm in this song (as the psalm is called in its heading) that the Lord is the God of our salvation (Ps 65:5; cf. 27:1; 85:4; Is 12:2).
C. As Expressed in His Continuous Provision (65:9-13)
65:9-13. Finally, God’s grace is seen in His providential care. David said that God visit[ed] the earth (v. 9), recalling the wording in Ru 1:6 that “the LORD had visited His people in giving them food.” He gives them grain, ensuring that seed is available and that it grows, and He brings water (i.e., rain) on the earth’s furrows (v. 10). And He does so in His grace, for both the righteous as well as the unrighteous (Mt 5:45), and in response the land and everything on it shout for joy (v. 13). Here David focused on God’s grace as expressed in His ongoing provisions for His people—and for humankind in general—by upholding the natural order (cf. Col 1:17).
Psalm 66: An Exhortation to Praise God for His Concern
On the heading of this Song … A Psalm, see comments on the headings to Pss 3, 4, and 46. The vast salvation God makes available for all flesh (65:4-6) calls for every human being who receives it to sing praises to Him (66:1-4) (Sailhamer, NIV Compact Bible Commentary, 329).
A. In Delivering His People (66:1-7)
66:1-7. The psalmist exhorted all the earth to shout joyfully (that is, in praise) to God (v. 1) for His awesome … works (v. 3), referring to His works of redemption (see comment on the same expression in Ps 65:5). In particular the psalmist specified God’s awe-inspiring miracle of turn[ing] the sea into dry land (v. 6; see Ex 14:21-22)—a miracle performed on such a grand scale that it set fear and trembling into the hearts of the peoples all around (Ex 15:14; cf. Jos 5:1) and serves through all Scripture as a symbol of the salvation God provides (see, e.g., 1Co 10:1-10). Yet though these people, the enemies of God and Israel, then feigned obedience to God out of fear of His great power (v. 3), the psalmist affirmed that one day all the earth will truly worship God (v. 4), a goal no force of history can preempt (cf. Is 11:10; Zch 14:9, 16; Rv 22:3-4).
B. In Refining His People (66:8-15)
66:8-15. The psalmist next praised God for having tried and refined His people (v. 10)—a process that is like an oppressive burden upon our loins (v. 11), yet those who have been trained by it come into a place of abundance (v. 12). Abundance more precisely signifies “satisfaction” and “rest” (of waiting on the Lord and finding one’s strength in Him). All these points are developed in Heb 12:4-13, which explicitly adds, citing Pr 3:11-12, that divine correction in the end is a cause for rejoicing, for it is evidence of God’s fatherly love.
C. In Hearing His People (66:16-20)
66:16-20. The psalmist praised God for hearing him when He had every reason not to listen. Regarding the wickedness in his heart, he correctly determined that the Lord will not hear (v. 18, cf. Is 59:2). Yet for those who have repented and submitted in faith to God’s Word, God will give heed to the voice of their prayer (v. 19) and not turn away His lovingkindness (Hb. chesed) from them (v. 20).
Psalm 67: Praise from All Peoples
On the heading of this Psalm … A Song, see comments on the headings to Pss 3, 4. This psalm was to be sung with the accompaniment of stringed instruments. Structurally and thematically this psalm is organized in a beautifully chiastic fashion:
A God’s care for Israel brings worldwide praise (vv. 1-2)
B Praise is the correct response by the peoples (v. 3)
C God’s sovereignty over the nations (v. 4)
B’ Praise is the correct response by the peoples (v. 5)
A’ God’s care for Israel brings worldwide praise (vv. 6-7)
In chiastic structures, the central element(s) is emphatic, here the sovereignty of God over the world expressed as His right to judge them. This structure underscores that this is not only a picture of what the nations should ideally do (taking up this theme from the contrasting description of what the nations say and do in Ps 2:1-6, 10-12), but also what they will one day really do when God establishes His kingdom on earth.
A. Based on His Spiritual Concern for Israel (67:1-2)
67:1-2. The psalmist adopted the wording of the priestly (or “Aaronic”) benediction (Nm 6:24-26) in which the key expressions be gracious, bless, and cause His face to shine upon (v. 1) all specifically signify both physical and spiritual provision regardless of outer circumstances, “rest” in the salvific sense (see Gn 2:15 and comments there), and intimacy with God (see comments on Pss 1:1; 2:12; 36:9; 44:3; 56:1, 13). God’s covenant faithfulness in spiritually redeeming Israel is intended that His way may be known on the earth, that is, His salvation among all nations (v. 2), in fulfillment of God’s greatest promise to Abraham (in Gn 22) to bless the world through his Seed, the promised Messiah (see comments on Gn 22:18). And indeed God’s ongoing salvation of individual Jewish people—as His future salvation of the entire nation—stands as one of the greatest testimonies in this world that “the word of God has [not] failed” (Rm 9:6; see 11:1-32 and comments there).
B. Based on His Administrative Concern for All Peoples (67:3-5)
67:3-5. The result of the Lord’s “salvation” being “known on the earth” (v. 2) will inevitably culminate in all the peoples of the earth offering their praise to God (vv. 3, 5; on the universal and spiritual significance of the term peoples in the plural; see comment on Ps 45:17). This will happen when, in the person of His Son, God will establish His kingdom permanently and physically on earth, judg[ing] the peoples with uprightness (reminding of the messianic imagery of Is 11:3-4; cf. Jn 7:24), and He will guide with compassion and concern as a shepherd guides his sheep and a father his children (on this specific sense of guide see, e.g., Ex 15:13; Pss 27:11; 43:3; 77:20; 107:30; 139:24) the nations on the earth, indicating God’s love for all mankind (Ps 67:4; cf. Is 9:6; 56:7; Lk 2:32).
C. Based on His Material Concern for Israel (67:6-7)
67:6-7. The psalmist affirmed God’s material concern for Israel, including both (1) His provision of food, since it is by His will that the earth has yielded its produce (v. 6a; cf. Ps 85:12), and (2) His protection, since an inseparable part of the blessing by which God blesses the psalmist and his people Israel (v. 6b) is not only by giving them food (see Ps 132:15) but also by ensuring that they never cease from being a people before Him (see Jr 31:37, reiterating His eternal promise to Abram in Gn 12:2-3; see also Gn 17:7-8; Ps 105:8-10). God’s protection and preservation of Israel will in turn serve as a worldwide testimony to His sovereign power, causing people in all the ends of the earth to fear Him (v. 7)—as the Egyptians did at Israel’s redemption from Pharaoh (Ex 12:33), as many of the people did at Israel’s redemption from Haman (Est 8:17), and as we should do in the face of Israel’s miraculous existence (as both a nation and a people) to this day. These are promises made to the nation and people of Israel. They require a fulfillment that includes the Jewish people’s presence in the land as a national entity. Promises such as this cannot be fulfilled by a “new Israel” or a “spiritual Israel,” i.e., the Church consisting of many nations, as it is sometimes argued. Only when Israel as a restored nation among other nations exhibits God’s sovereignty and grace can such promises as those here in Ps 67 be fulfilled. At that time, Israel as a nation will mediate God’s blessings to other nations of the world, and thus the families of earth’s nations will be able to receive the same salvation (cf. Gn 12:3; 22:18; 26:4; Is 42:6; 49:6; Gl 3:8; Ac 26:23).
Psalm 68: A Procession of Praise for the Triumphant God
On the heading of this Psalm of David. A Song, see the comments on the headings to Pss 3, 4, and 46. This psalm is linked to the previous one (with which it also shares several similar wordings) by continuing the same theme of God’s worldwide praise (both from Israel His people [vv. 7-8] as well as from the all the kingdoms of the earth [v. 32]). This psalm focuses on the processional expression of that praise while also introducing the focus of the following psalm, with which it shares a specific and direct messianic application (see the citation of v. 18 in Eph 4:8).
A. As the Head of Israel’s Triumph over Physical Distress (68:1-14)
68:1-6. This psalm opening, Let God arise, let His enemies be scattered (v. 1), is an indirect quotation/adaptation of Moses’ exhortation to Israel to move on from Mount Sinai, following “the cloud of the LORD” (Nm 10:35; cf. 9:16). This is similar to how Ps 67 begins by employing the wording of Aaron when he blessed Israel (Nm 6:24-26). These are excellent examples of intertextuality, how later writers of Scripture employed earlier texts of Scripture.
68:7-14. So this psalm continues the theme of the previous one, that God will lead His people triumphantly through their present distress just as He led their ancestors through the wilderness (v. 7). And not just those distant ancestors were blessed. The successive generations were blessed, to whom He confirmed (i.e., gave) His inheritance, that is, the land of Canaan that He gave to the Jewish people as an eternal inheritance (Gn 17:8; Ps 105:10-11), in which He brought them plentiful rain (v. 9) and caused the armies of their enemies to flee (v. 12). Resting under the wings of a dove covered with silver … pinions with glistening gold (v. 13) is a poetic image of Israel under God’s bountiful and beautiful protection (cf. 17:8; 57:1; 91:4).
B. As the Head of Israel’s Triumph over Spiritual Distress (68:15-23)
68:15-18. From imploring (vv. 1-3) and then affirming (vv. 4-14) God’s provision of temporal blessings, David moved on to affirming God’s provision of spiritual triumph to Israel. This is introduced in v. 18 with the observation that God crushed the enemies of Israel during the conquest of the land of Canaan. In turn, this supports the concept that He also has the power to save his people (vv. 19-20). In vv. 15-18, the psalmist describes the victory God provided over the opponents of the Jewish people in Canaan during the conquest. God gained the victory for them then, and likewise had been victorious over Zion on behalf of David in his time (see 2Sm 5:6-10). God, who had been present at Sinai (v. 17), subdued Zion (the mountain of God’s abode) and will reside there forever (v. 16). But doing so required taking many captives (v. 18) from those who were the enemies of Israel defeated in the conquest. You have received gifts among men should be understood as God, and His people, receiving the spoils of war or tributes from the vanquished kings of Canaan in the land that came to be called Israel (similarly, see v. 29). In Eph 4:8, the apostle Paul adjusts You have received gifts among men to “HE GAVE GIFTS TO MEN.” On this adjustment, Harold W. Hoehner wrote, “Although the two renderings seem to be opposites, they are not incompatible. If God receives the spoils of war from the enemies in Ps 68, it is not beyond understanding that he would give gifts to those who are on his side as a provision from him as is portrayed in Eph 4:8. Furthermore, if this is considered only an indirect quotation summarizing the whole psalm, then there is no need to harmonize completely the specific verse but rather to show that it is consistent with the content of the whole psalm. Thus, the essence is that God is the one who gives gifts to his children” (Harold W. Hoehner, Ephesians: An Exegetical Commentary [Grand Rapids, MI: Baker, 2002], 529).
68:19-23. All of this serves to substantiate the promise of God’s spiritual and physical deliverance that He will bring to His people as forecast in vv. 19-23: Blessed be the Lord, who daily bears our burden (cf. 55:22; 1Pt 5:7), the God who is our salvation (v. 19; cf. Ps 27:1) … He is to us a God of deliverances (v. 20; cf. 18:50; 32:7).
C. As the Head of All Nations’ Triumph over All Distress (68:24-35)
68:24-35. As a result of God’s triumph over all distress, both material and spiritual, as seen in His victory procession … into His sanctuary (v. 24). God’s victory will be recognized by all, both people from all Israel, indicated by the sample of the tribes Benjamin, Judah, Zebulun, and Naphtali (vv. 24-28), as well as the Gentile kings (vv. 29-35). Regarding the Gentiles, David looked forward to that culminating procession of praise when, in fulfillment of his exhortation in Ps 2:10, the nations are led in example by their kings (v. 29) to sing praises to the Lord (v. 32) and to ascribe strength to God (v. 34), who rules from His sanctuary (v. 35) in Jerusalem (see Rv 21:24-26; cf. Ezk 43:7; Zch 14:9-21).
Psalm 69: The Distress of God’s Servant
On the heading of this Psalm of David, see comments on the headings to Pss 3 and 4. The psalm is accompanied by the instruction according to Shoshannim (“Lilies”) (see introductory comments to Ps 45; cf. headings of Pss 60 and 80).
Psalm 69 is among those psalms more frequently referenced in the NT (directly in five instances and indirectly in at least seven more; for specific citations, see comments below) with application to the Messiah and His circumstances—concerning which David, being a prophet, could “look ahead” with clarity and speak of in detail (see Ac 2:30-31; see also Introduction: Background). Although David likely was writing about the Messiah, he was using some circumstance in his own life to describe or make allusions to Him. This may be called “symbolic realism” in which the real David becomes a symbol of the Messiah. Hence, David used his own flawed experience as the symbol of the Messiah and therefore included his own confession of guilt (Ps 69:5). Nevertheless, after David wrote this psalm, it was likely applied to every Davidic descendant as a possible fulfillment of the Davidic covenant (cf. comments on 2Sm 7:11-17). However, they all failed in the end, and Israel went into captivity without the messianic Seed of David ever taking His throne.
As a result, at the return from exile, when there was no Davidic king, a great hope and expectation for His coming emerged and began to grow. So when the psalms were redacted into a book (after the exile), these Davidic psalms (like Ps 69) were viewed as referring to the future Son of David, the Messiah. The NT goes even further, making explicit reference to Ps 69 in a variety of ways, each time showing that Jesus the Messiah was the referent who literally fulfilled these words (see Bruce K. Waltke, “A Canonical Process Approach to the Psalms” in Tradition and Testament: Essays in Honor of Charles Lee Feinberg, ed. John S. and Paul D. Feinberg [Chicago: Moody, 1981], 3–18). This explains the specific citations of this psalm in the NT as referring to Jesus.
As in Ps 68, the psalmist looks forward in Ps 69 to God’s deliverance of Zion and the establishment of God’s kingdom (vv. 34-36), both of which are contingent upon the fulfillment of the Davidic covenant (cf. 2Sm 7). This psalm, however, concentrates on the lamentable spiritual conditions among the people while awaiting the kingdom of God (Sailhamer, NIV Compact Bible Commentary, 330).
A. Appealing for Deliverance from the Distress (69:1-21)
69:1-3. This psalm begins with a cry: Save me, O God (v. 1a). Poetically it then describes David’s situation: waters, mire and deep waters (vv. 1b-2), all of which indicated great distress. He was weary with his crying. Despite his sadness and distress he was still waiting for God to act (v. 3).
69:4. David was innocent, and yet he was hate[d] … without a cause (cf. 35:19) by a multitude of enemies, more than the hairs of his head. The Lord Jesus applied the first part of v. 4 to Himself when he taught the disciples on the night he was betrayed (cf. Jn 15:25).
69:5-7. Although he had not done the things his enemies were persecuting him for (vv. 4), David recognized his sin: my wrongs are not hidden from You (v. 5). His prayer was that his circumstances and the mockery of his enemies would not cause the Lord to be dishonored through him (vv. 6-7; cf. 22:6-8; 42:3; 79:10; 115:2).
69:8-12. Because of his innocent behavior, although attacked by his enemies, David had become estranged from my brothers—even his family avoided him (v. 8; cf. Mk 3:21; cf. vv. 31-35). A primary catalyst for this rejection was that his zeal for God’s house consumed him (Ps 69:9). This is not limited to the literal temple but encompasses obedience to the Lord as epitomized by the temple, where the presence of God dwelt. For example, David’s commitment to honor Saul as the Lord’s king, prevented him from rebellion against Saul, to the consternation of David’s family and followers (see, e.g., 1Sm 24; 26; 2Sm 1). This zeal for the Lord was even truer of Jesus, and this text was applied to Him (cf. Jn 2:17). Jesus’ zeal led Him to do and say things that, unless perceived in light of zeal for God, were highly divisive and offensive to His contemporaries: for example, cleansing the temple (Jn 2:13-22) and calling religious leaders a brood of vipers (Mt 3:7).
Furthermore, the statement the reproaches of those who reproach You have fallen on me (Ps 69:9) was also applied to Jesus (cf. Rm 15:3 and see comments there) and refers to those who implicitly reject God the Father (despite their outward obedience) by offering Him only rote worship while inwardly rejecting the claims on their heart of His Word and now of His Son (Is 29:13; Mt 5:20; Jn 8:18-19; Heb 1:1-2).
69:13-19. This prayer repeats many of the images of distress from the opening prayer (vv. 1-3). David depended on the greatness of God’s lovingkindness (vv. 13, 16) to deliver him (cf. 5:7; 6:4; see comments on 5:7).
69:20-21. The reproach of those who hate him without cause (v. 1-4) had broken his heart, and there was no sympathy from anyone, nor any comforters (v. 20). When he was hungry and thirsty, it would have been better to have been given nothing than given gall (“bitter” or “poisonous”) for his food and … vinegar (“sour wine”) to drink (v. 21). These are metaphors of the scorn and opposition he faced. This experience of suffering and mistreatment is used in all four Gospels to illustrate the culmination of the Messiah’s rejection on the cross (Mt 27:34, 48; Mk 15:23, 36; Lk 23:36; Jn 19:28).
B. Imprecating the Cause of the Distress (69:22-28)
See comments on imprecatory psalms under Introduction: Types of Psalms.
69:22-23. The table before them may be a reference to meals. In any case, the wicked behavior of David’s enemies was a mockery of worship. So David prayed that even their peace may become a snare and a trap to them in their sin (v. 22). The passage may their eyes grow dim so that they cannot see is cited in the NT (from the LXX) by the apostle Paul to explain the reason the majority of his fellow Jewish people had rejected Jesus as the Messiah (v. 23; cf. comments on Rm 11:9-10). Yet Paul had further explained that the blindness was partial and that there was and always would be a remnant of Jewish people who believed in Jesus as the Messiah (cf. Rm 11:5, 23-25).
69:24-28. The references here to God’s indignation and His burning anger are phrases often associated with judgment (v. 24; cf. 79:6; Jr 10:25; Ezk 20:8). David’s imprecation calls for the homes/communities, camp[s], and tents to become desolate as the result of God removing the wicked (v. 25). This image of divine judgment is applied to Judas Iscariot (cf. Ac 1:16-20). It is important to understand, however, that the reference to being blotted out of the book of life (v. 28a; cf. Rv 3:5) does not mean that one can lose his salvation. Rather, as indicated by the parallelism in the second line of the verse, the petition may they not be recorded with the righteous is intended to emphasize that such individuals were never recorded in the book of life with the righteous in the first place (v. 28b).
C. Thanking the One Who Relieves the Distress (69:29-36)
69:29-33. God’s deliverance of His servant (see vv. 17, 36) would serve not only as another occasion for the servant Himself to offer the Father praise and thanksgiving (v. 30), but it would also cause the humble who have seen it (i.e., accepted it) to be glad (v. 32). On the basis of the servant’s deliverance, the heart of these humble ones (i.e., those who seek God) will revive (lit., “be made alive”; v. 32), language that anticipates the promise and blessings of the new covenant (Jr 31:33; Ezk 11:19; 36:26-27).
69:34-36. The exhortation to let heaven and earth praise Him … for God will save Zion and build the cities of Judah looks forward to the time when God’s kingdom will finally be established and the divine King, Messiah Jesus, will reign forever (see Pss 9:11; 20:5; Is 56:6; Rv 21:1-8; 22:1-5; see also comments there).
Psalm 70: A Paradigm of Dependence on God’s Deliverance
On the heading of this Psalm of David see the comments on the heading to Ps 3. This psalm is for a memorial (see introduction to Ps 38, the only other psalm for which this instructional note is given). Psalm 70 appears to be an introduction, and Pss 71 and 72 (like Pss 42 and 43) seem to constitute a single cohesive unit of thought. Psalm 70 repeats with minor variations Ps 40:13-17.
Psalm 70 is a fitting follow-up to the prayer of David for God to deliver Israel and establish His kingdom. In this psalm, David asks that God would answer the prayer of Ps 69 quickly. In its context between Pss 69 and 71–72, Ps 70 reiterates the plea for God’s swift return to establish His worldwide reign and establish the divine King upon His throne (Sailhamer, NIV Compact Bible Commentary, 330).
A. Imploring Deliverance from God (70:1-3)
70:1-3. See the comments on Ps 40:13-15, the parallel passage.
B. Encouraging Rejoicing in God (70:4-5)
70:4-5. See the comments on Ps 40:16-17.
Psalm 71: A Paradigm of Dependence on God in Old Age
Psalm 71 has no superscription, but may have been viewed by the redactors of the Psalms as ascribed to David, since the contents of the psalm are clearly Davidic. It is David’s final prayer in this section of the book. Here he is an old man (cf. vv. 9, 18), still trusting in God’s promises, many of which David had seen fulfilled, and still looking forward to the salvation God would bring in fulfillment of the promises He made to him decades before (cf. 2Sm 7) (Sailhamer, NIV Compact Bible Commentary, 330).
A. Affirming Confidence in God (71:6-16)
71:1-5. David began by asserting unconditionally his confidence in God. In You, O LORD, I have taken refuge. For this section see the comments on Ps 31:1-5.
71:6-16. Just as God had sustained him with life and strength from his birth, even from [his] mother’s womb (v. 6, indicating life begins in the womb, so David asked for God to continue sustaining him even now that he had arrived at old age (v. 9, and was “old and gray,” v. 18). David’s enemies (v. 10) were seeking to take advantage of his physical weakness. Old age, like “youth” (vv. 5, 17), is a blessed time of life in which one is inclined to greater dependence on God (cf. 92:14; Pr 16:31). No matter what happened, David kept the Lord uppermost in his thoughts and speech: But as for me, I will hope continually, and will praise You yet more and more … I will make mention of Your righteousness, Yours alone (vv. 14, 16; cf. vv. 2, 5, 8).
B. Declaring Gratitude to God (71:17-24)
71:17-24. David’s goal in life was to declare Your strength to this generation and to all who are to come (v. 18). In typically Davidic fashion, this psalm of entreaty concludes with an unconditional declaration of thanksgiving and praise (vv. 14, 22; praises, v. 22, 23), both for who God is (i.e., characterized by perfect righteousness; vv. 15-16, 19, 24) and for how He delivered David in the past and would revive [him] again (v. 20, cf. 9:1 comments). David was determined to praise You … Your truth … O Holy One of Israel (v. 22; this is a powerful name of God used 25 times by Isaiah [e.g., Is 1:4; 5:19; 41:14, 16, 20; 60:9, 14] and elsewhere only by Jeremiah [Jr 50:29; 51:5] and in 2Kg 19:22 as well as in Pss 78:41; 89:18). David would shout for joy and sing praises to God from his soul, which God had redeemed (v. 23; see comments on Pss 25:22 and 26:11).
Psalm 72: A Paradigm of Prayer for the King
This is the first Psalm of Solomon (the other being Ps 127). It was probably composed at his ascension to the throne, perhaps in connection with the prayer he offered when God appeared to him in a dream (cf. comments on 1Kg 3:6-9). Psalm 72 has several parallels to 1Kg 3 (Ps 72:1a//1Kg 3:9a; Ps 72:1b//1Kg 3:6; Ps 72:2a//1Kg 3:9). Just as Ps 2 looked forward to the fulfillment of the messianic promises, Ps 72 reiterates many of the same themes. And this psalm was written by Solomon, a son of David. His authorship would have evoked messianic hopes in those who read it (Sailhamer, NIV Compact Bible Commentary, 330–31). This final psalm in Book Two is a royal psalm. It is not primarily about David or Solomon, but is a description of the Messiah, with extravagant descriptions that go far beyond either of those kings. It was understood as messianic by early Jewish tradition, but is not cited in the NT.
A. The Messiah’s Righteous Reign (72:1-7)
72:1-4. Solomon requested that God would Give the king Your judgments (better “justice”) and righteousness, evoking memories of Solomon’s request for himself (v. 1; cf. 1 Kg 3:9). The prayer is that the righteous king would judge the people with righteousness and justice, bring peace to the people, vindicate and save the people, and crush the oppressor (vv. 2-4). These are all descriptions of a messianic reign and bring to mind the depiction of the King in Is 11:1-16.
72:5-7. The prayer for the messianic King continues, but the NASB reading of v. 5 based on the Masoretic Text (Let them fear You while the sun endures) is likely incorrect. It is preferred to follow the LXX (LXX), as does the HCSB: “May he continue while the sun endures and as long as the moon throughout all generations.” There are several reasons to follow the LXX reading. (1) There is no clear reason for the MT to change the pronoun from the surrounding verses, where there is a consistent reference to the king (“let him”); only in this verse is there an unexpected change to the second person (“let them fear you”). (2) There is no clear antecedent to the pronoun “them” in the MT. (3) The LXX verb “continue” makes more sense than the MT “fear,” because of all the temporal allusions in vv. 5-7. Some might argue that the MT is the harder reading and therefore to be preferred. However, it would be necessary to show a literary basis in the context for the MT reading, but there is none. Thus, v. 5 is calling for the establishment of an eternal King, whose reign would last as long as the sun and moon. And with His reign, He would bring abundance of peace till the moon is no more (v. 7).
B. The Messiah’s Universal Reign (72:8-14)
72:8-11. The petition for this King is not that He would reign over all Israel alone, but that He would rule from sea to sea and from the River to the ends of the earth (v. 8). This King’s enemies will lick the dust (v. 9), alluding to the promise of the victorious Messiah in Gn 3:15 (see comments there). Kings and nations will worship Him (vv. 10-11).
72:12-14. The Messiah’s worldwide reign will be characterized by justice for the needy and the afflicted (v. 12). Those who oppressed the weak and defenseless will have to face a righteous King who will rescue the downtrodden from oppression and violence (v. 14).
C. The Messiah’s Abundant Reign (72:15-17)
72:15-17. This section begins with another prayer for the messianic King to have abundance (the gold of Sheba and abundance of grain). The Messiah’s kingdom will not only be righteous but exceptionally prosperous, with a population that will flourish like vegetation of the earth (v. 16). This King will be so glorious that His name will endure forever … as long as the sun shines. All humanity will bless themselves by Him, a clear allusion to the messianic promises in Gn 12:3; 22:18; and 26:4. This King is the one through whom all nations of the earth will be blessed.
D. Conclusion to Book Two (72:18-20)
72:18-20. Though enumerated as the last verses of 72, these are an epilogue to Book Two (42–72). Blessed be the LORD God, the God of Israel is a similar doxology to the end of Book One (cf. 41:13). It includes a forward look to the end of days when the whole earth [will] be filled with His glory (cf. 85:9; Is 11:9; Hab 2:14). Even though several of the psalms in Books One and Two were written by others, they are all collectively identified here as the prayers of David since he wrote the majority of them.
III. Book Three: Responding in Worship to God’s Instruction in Holiness (Pss 73–89)
Psalm 73: On the Worth of Holiness
On the heading of this Psalm of Asaph, see Pss 3 and 50. Consistent with its placement at the beginning of the third of the five “books” of Psalms, this psalm focuses on and introduces the main theme of Book Three, which parallels the third book of the Pentateuch (Leviticus): the importance and obligations of holiness (see Introduction: Structure).
A. The Apparent Futility of Holiness (73:1-14)
73:1-2. The psalmist began by affirming what he knew to be true: God is good to Israel, and especially to those who are pure in heart! Yet at the same time he confessed a theological dilemma (vv. 2-14) that brought his feet … close to stumbling (failing to follow the Lord).
73:3-12. The dilemma was that the arrogant and the wicked appeared to prosper (v. 3). They enjoyed good health into old age (no pains in their death, v. 4); were not in trouble (v. 5), and increased in wealth (v. 12; cf. v. 7), even while ignoring the Lord and asking, How does God know? (v. 11).
73:13-14. Seeing the easy life of the wicked caused the psalmist to think that keeping his heart pure (i.e., holy, unstained by sin; cf. Pr 20:9) was a vain exercise (v. 13; the classic problem of the justice of God and the existence of evil; see the comments on Pss 37 and 52). The wicked were enjoying a prosperous easy life while the psalmist had been stricken all day long.
B. The True Futility of Unrighteousness (73:15-20)
73:15-20. The psalmist’s perspective changed when he came into the sanctuary of God (v. 17, lit., “holy places,” referring to the temple, cf. 68:35) and was confronted with the holy presence of God. Then he perceived the end of the wicked, that ultimately the Lord would judge their wickedness, despise their form (v. 20), and they would be cut off from Him. What was obscuring the psalmist’s spiritual perspective was quickly burned away by the blinding holiness of God. As Franz Delitzsch aptly summarizes, “[H]is eyes [were] opened to the holy plans and ways of God [and] the sad end of the evil-doers was presented to him” (Franz Delitzsch, Commentary on Psalms, in Commentary on the Old Testament in Ten Volumes by C. F. Keil and F. Delitzsch, Trans. James Martin [Grand Rapids, MI: Eerdmans, 1980], 318).
C. The True Worth of Holiness (73:21-28)
73:21-28. God’s holiness was impressed on the psalmist even in the midst of his affliction. He realized he was continually with God (v. 23; cf. v. 28) and afterward (i.e., after he died) God would receive him to glory (v. 24). This is a great contrast to the sudden terrors (v. 19) of the fate of the wicked. The psalmist was able to reconcile his adversity—his loss of station, possessions, and perhaps even his health (as suggested by vv. 14, 26)—because, when compared to what he already had in God (i.e., a present relationship and the hope of glory), all their value evaporated. Thus, with redoubled yearning he affirmed that, besides God, he desire[d] nothing on earth (v. 25; cf. 16:2). No matter what might happen to him, or what he might observe around him, as for me, the nearness of God is my good; I have made the Lord God my refuge (v. 28; cf. 14:6; 46:1; 61:3; 62:7-8; 71:7; 91:2, 9).
Psalm 74: Appealing to God for Relief from Affliction