Chapter One

Chapter One

Chapter One

Book I

(Psalms 1—41)

Psalm 1

The editor who placed this jewel at the beginning of the Psalms did a wise thing, for it points the way to blessing and warns about divine judgment. These are frequent themes in the Psalms. The images in this psalm would remind the reader of earlier teachings in the Old Testament. In Genesis, you find people walking with God (5:21, 24; 6:9; 17:1), the life-giving river (2:10–14), and trees and fruit (2:8–10). The law of the Lord connects the psalm with Exodus through Deuteronomy. Finding success by meditating on that law and obeying it reminds us of Joshua 1:8. The psalm presents two ways—the way of blessing and the way of judgment—which was the choice Israel had to make (Deut. 30:15, 19). Jesus used a similar image (Matt. 7:13–14). Bible history seems to be built around the concept of “two men”: the “first Adam” and the “last Adam” (Rom. 5; 1 Cor. 15:45)—Cain and Abel, Ishmael and Isaac, Esau and Jacob, David and Saul—and Bible history culminates in Christ and Antichrist. Two men, two ways, two destinies.

Psalm 1 is a wisdom psalm and focuses on God’s Word, God’s blessing on those who obey it and meditate on it, and God’s ultimate judgment on those who rebel. Wisdom psalms also wrestle with the problem of evil in the world and why God permits the prosperity of the wicked who reject His law. Other wisdom psalms include 10; 12; 15; 19; 32; 34; 37; 49—50; 52—53; 73; 78; 82; 91—92; 94; 111—112; 119; 127—128; 133; and 139. While this psalm depicts two ways, it actually describes three different persons and how they relate to the blessing of the Lord.

1. The Person Who Receives a Blessing from God (vv. 1–2). God’s covenant with Israel made it clear that He would bless their obedience and judge their disobedience (Lev. 26; Deut. 28). The word blessed is asher, the name of one of Jacob’s sons (Gen. 30:12–13). It’s plural: “O the happinesses! O the blessednesses!” The person described here met the conditions, and therefore God blessed him. If we want God’s blessing, we, too, must meet the conditions.

We must be directed by the Word (v. 1). Israel was a unique and separate people; they were among the other nations but not to be contaminated by them (Num. 23:9; Ex. 19:5–6; Deut. 32:8–10; 33:28). So it is with God’s people today: We are in the world but not of the world (John 17:11–17). We must beware of friendship with the world (James 4:4) that leads to being spotted by the world (James 1:27) and even loving the world (1 John 2:15–17). The result will be conforming to the world (Rom. 12:1–2) and, if we don’t repent, being condemned with the world (1 Cor. 11:32). Lot looked toward Sodom, pitched his tent toward Sodom, and soon moved into Sodom (Gen. 13:10–12; 14:12). Though he was a saved man (2 Peter 2:7–8), Lot lost all that he had when the Lord destroyed the cities of the plain (Gen. 18—19; 1 Cor. 3:11–23). We move into sin and disobedience gradually (see Prov. 4:14–15; 7:6ff.). If you follow the wrong counsel, then you will stand with the wrong companions and finally sit with the wrong crowd. When Jesus was arrested, Peter didn’t follow Christ’s counsel and flee from the garden (Matt. 26:31; John 16:32; 18:8) but followed and entered the high priest’s courtyard. There he stood with the enemy (John 18:15–18) and ultimately sat with them (Luke 22:55). The result was denying Christ three times. The “ungodly” are people who are willfully and persistently evil; “sinners” are those who miss the mark of God’s standards but who don’t care; the “scornful” make light of God’s laws and ridicule that which is sacred (see Prov. 1:22; 3:34; 21:24). When laughing at holy things and disobeying holy laws become entertainment, then people have reached a low level indeed.

We must be delighted with the Word (v. 2). We move from the negative in verse 1 to the positive. Delighting in the Word and meditating on the Word must go together (119:15–16, 23–24, 47–48, 77–78), for whatever we enjoy, we think about and pursue. “Meditate” in the Hebrew means “to mutter, to read in an undertone,” for Orthodox Jews speak as they read the Scriptures, meditate, and pray. God’s Word is in their mouth (Josh. 1:8). If we speak to the Lord about the Word, the Word will speak to us about the Lord. This is what is meant by “abiding in the Word” (1 John 2:14, 24). As God’s people, we should prefer God’s Word to food (119:103; Job 23:12; Jer. 15:17; Matt. 4:4; 1 Peter 2:2), sleep (119:55, 62, 147–148, 164), wealth (119:14, 72, 127, 162), and friends (119:23, 51, 95, 119). The way we treat the Bible is the way we treat Jesus Christ, for the Bible is His Word to us. The verbs in verse 1 are in the perfect tense and speak of a settled way of life, while in verse 2, “meditate” is the imperfect tense and speaks of constant practice: “He keeps meditating.”

2. The Person Who Is a Blessing (v. 3). God blesses us that we might be a blessing to others (Gen. 12:2). If the blessing stays with us, then the gifts become more important than the Giver, and this is idolatry. We are to become channels of God’s blessing to others. It’s a joy to receive a blessing but an even greater joy to be a blessing. “It is more blessed to give than to receive” (Acts 20:35).

The tree is a familiar image in Scripture, symbolizing both a kingdom (Ezek. 17:24; Dan. 4; Matt. 13:32) and an individual (52:8; 92:12–14; Prov. 11:30; Isa. 44:4; 58:11; Jer. 17:5–8; Matt. 7:15–23). Balaam saw the people of Israel as a “garden by a river” with trees in abundance (Num. 24:6). Like a tree, the godly person is alive, beautiful, fruitful, useful, and enduring. The most important part of a tree is the hidden root system that draws up water and nourishment, and the most important part of the believer’s life is the “spiritual root system” that draws on the hidden resources we have in Christ (Eph. 3:17; Col. 2:7). This is known as “abiding in Christ” (John 15:1–9).

In Scripture, water for drinking is a picture of the Spirit of God (John 7:37–39; 1 Cor. 10:4), while water for washing pictures the Word of God (Ps. 119:9; John 15:3; Eph. 5:26). Thirst for water is an image of thirst for God (42:1; 63:1; 143:6; Matt. 5:6; Rev. 22:17), and the river is often a picture of God’s provision of spiritual blessing and help for His people (36:8; 46:4; 78:16; 105:41; Ex. 17:5–6; Num. 20:9–11; Ezek. 47; Rev. 22:1–2). We can’t nourish and support ourselves; we need to be rooted in Christ and drawing upon His spiritual power. To meditate on the Word (v. 2) is one source of spiritual energy, as are prayer and fellowship with God’s people. “Religion lacks depth and volume because it is not fed by hidden springs,” wrote Alexander Maclaren.

Trees may wither and die, but the believer who abides in Christ stays fresh, green, and fruitful (see 92:12–14). “Fruit” speaks of many different blessings: winning people to Christ (Rom. 1:13), godly character (Rom. 6:22; Gal. 5:22–23), money given to the Lord’s work (Rom. 15:28), service and good works (Col. 1:10), and praise to the Lord (Heb. 13:15). It’s a tragedy when a believer ignores the “root system” and begins to wither. We must remember that the tree doesn’t eat the fruit; others eat it. We must also remember that fruit isn’t the same as “results,” because fruit has in it the seed for more fruit. Fruit comes from life, the life of God flowing in and through us.

The godly person described in verses 1–3 is surely a picture of our Lord Jesus Christ, who, according to John 14:6, is the way (v. 1), the truth (v. 2), and the life (v. 3).

3. The Person Who Needs a Blessing (vv. 4–6). The first half of the psalm describes the godly person, while the last half focuses on the ungodly, the people the godly must seek to reach with the gospel. How desperately these people need to know God and receive His blessings in Christ! The wicked are pictured in many ways in Scripture, but the image here is chaff. In contrast to the righteous, who are like trees, the ungodly are dead, rootless, blown about, and destined for the fire. Chaff is worth nothing. When the grain is winnowed, the wind blows the chaff away, and what chaff remains is thrown into the fire. John the Baptist used these same images of the tree, fruit, and chaff to warn sinners to repent (Matt. 3:7–12). The wicked of this world seem rich and substantial, but from God’s point of view, they are cheap, unsubstantial, and destined for judgment. (See Ps. 73.) No wonder Jesus used the garbage dump outside Jerusalem (gehenna) as a picture of hell, because that’s where the cheap waste ends up in the fire (Mark 9:43–48). The chaff is so near the grain, but in the end, the two are separated, and the chaff is blown away or burned. But until that happens, we have the opportunity to witness to them and seek to bring them to Christ.

There is a coming day of judgment, and the Lord, the Righteous Judge, will separate the wheat from the tares, the sheep from the goats, and the trees from the chaff; and no unbeliever will be able to stand in the assembly of the righteous. The verb knows in verse 6 doesn’t mean that God is aware of them intellectually and has the godly in his mind. Rather, it means that God has chosen them and providentially watched over them and brought them finally to His glory. The word know is used, as in Amos 3:2, to mean “to choose, to enter into covenant relationship with, to be personally acquainted with.” The Jewish Publication Society translation of Amos 3:2 is “You alone have I singled out of all the families of the earth.” That same translation gives verse 6 as “For the LORD cherishes the way of the righteous.…” At the last judgment, Jesus says to the wicked, “I never knew you; depart from Me, you who practice lawlessness” (Matt. 7:23 NKJV).

This psalm begins with “blessed” and ends with “perish.” True believers are blessed in Christ (Eph. 1:3ff.). They have received God’s blessing, and they ought to be a blessing to others, especially to the chaff that will one day be thrown into the fire. Let’s seek to win as many of them as we can.

Psalm 2

Psalm 1 emphasizes God’s law, while Psalm 2 focuses on prophecy. The people in Psalm 1 delight in the law, but the people in Psalm 2 defy the law. Psalm 1 begins with a beatitude, and Psalm 2 ends with a beatitude. Psalm 1 is never quoted in the New Testament, while Psalm 2 is quoted or alluded to at least seventeen times, more than any single psalm. (See Matt. 3:17; 17:5; Mark 1:11; 9:7; Luke 3:22; 9:35; John 1:49; Acts 4:25–26; 13:33; Phil. 2:12; Heb. 1:2, 5; 5:5; Rev. 2:26–27; 11:18; 12:5; 19:15.) It is a messianic psalm, along with 8; 16; 22—23; 40—41; 45; 68—69; 102; 110; and 118. The test of a messianic psalm is that it is quoted in the New Testament as referring to Jesus (Luke 24:27, 44). But this is also a royal psalm, referring to the coronation of a Jewish king and the rebellion of some vassal nations that hoped to gain their freedom. Other royal psalms are 18; 20—21; 45 (a royal wedding); 72; 89; 101; 110; and 144. According to Acts 4:25, David wrote this psalm, so it may have grown out of the events described in 2 Samuel 5:17–25; 8:1–14; and 10:1–19.

Israel was ruled directly by the Lord through His prophets and judges until the nation asked for a king (1 Sam. 8). The Lord knew this would happen (Gen. 17:6, 16; 35:11; Num. 24:7, 17) and made arrangements for it (Deut. 17:14–20). Saul was not appointed to establish a dynasty, because the king had to come from Judah (Gen. 49:10), and Saul was from Benjamin. David was God’s choice to establish the dynasty that would eventually bring the Messiah into the world (2 Sam. 7). However, both Psalm 2 and 2 Samuel 7 go far beyond David and his successors, for both the covenant and the psalm speak about a universal kingdom and a throne established forever. This can be fulfilled only in Jesus Christ, the son of David (Matt. 1:1).

Some psalms you see (114; 130; 133), some psalms you feel (22; 129; 137; 142), but this one you hear, because it is a record of four voices.

1. Conspiracy—the Voice of the Nations (vv. 1–3). David didn’t expect a reply when he asked this question, because there really is no reply. It was an expression of astonishment: “When you consider all that the Lord has done for the nations, how can they rebel against Him!” God had provided for their basic needs (Acts 14:15–17), guided them, kept them alive, and sent a Savior to bring forgiveness and eternal life (Acts 17:24–31; see Dan. 4:32). Yet, from the Tower of Babel (Gen. 11) to the crucifixion of Christ (Acts 4:21–31) to the battle of Armageddon (Rev. 19:11ff.), the Bible records humanity’s foolish and futile rebellions against the will of the Creator. The kings and minor rulers form a conspiracy to break the bonds that the Lord has established for their own good. The picture is that of a stubborn and raging animal trying to break the cords that bind the yoke to its body (Jer. 5:5; 27:2). But the attempt is futile (vain) because the only true freedom comes from submitting to God and doing His will. Freedom without authority is anarchy, and anarchy destroys. I once saw a bit of graffiti that said, “All authority destroys creativity.” What folly! Authority is what releases and develops creativity, whether it’s a musician, an athlete, or a surgeon. Apart from submitting to the authority of truth and law, there can be no true creativity. The British theologian P. T. Forsythe wrote, “The first duty of every soul is to find not its freedom but its Master.”

But the nations’ rebellion isn’t against “God” in some abstract way; they defy the Messiah, Jesus Christ, the Son of God. The one thing the nations can agree on is “We will not have this man to reign over us” (Luke 19:14). The word messiah comes from the Hebrew word meaning “to anoint”; the Greek equivalent is “Christ.” In the Old Testament, kings were anointed (1 Sam. 10:1; 2 Kings 11:12), as were prophets and priests (Ex. 28:41). Jesus said that the world hated Him and would also hate those who followed Him (John 7:7, 18–19, 24–25; Matt. 24:9; Luke 21:17). The phrase “set themselves” means “get ready for war.” The consequences of this defiance against the Lord and His Christ are described in Romans 1:18ff., and it isn’t a pretty picture.

2. Mockery—the Voice of God the Father (vv. 4–6). The peaceful scene in heaven is quite a contrast to the noisy scene on earth, for God is neither worried nor afraid as puny man rages against Him. He merely laughs in derision (37:8–13; 59:1–9). After all, to God, the greatest rulers are but grass to be cut down, and the strongest nations are only drops in the bucket (Isa. 40:6–8, 12–17). Today, God is speaking to the nations in His grace and calling them to trust His Son, but the day will come when God will speak to them in His wrath and send terrible judgment to the world (Rev. 6—19). If people will not accept God’s judgment of sin at the cross and trust Christ, they will have to accept God’s judgment of themselves and their sins.

It was God who gave David his throne on Zion, and it was God who gave David victory after victory as he defeated the enemies of Israel. But this was only a picture of an even greater coronation: God declares that there is but one legitimate King and that is His Son, who is now seated on the throne of glory (Mark 16:19; 1 Cor. 15:25; Eph. 1:19–23). Jesus Christ is both King and Priest after the order of Melchizedek (Heb. 5:5–6; 7:1ff.). Today, there is no king in Israel (Hos. 3:4), but there is a King enthroned in the heavenly Zion (Heb. 12:22–24). If we fail to see Jesus Christ in this psalm, we miss its message completely: His death (vv. 1–3; Acts 4:23–28), His resurrection (v. 7; Acts 13:33), His ascension and enthronement in glory (v. 6), and His return and righteous rule on earth (vv. 8–9; Rev. 2:27; 12:5; 19:15).

3. Victory—the Voice of God the Son (vv. 7–9). The enthroned King now speaks and announces what the Father said to Him. “I will declare the decree” informs the rebels that God rules His creation on the basis of sovereign decrees. He doesn’t ask for a consensus or take a vote. God’s decrees are just (7:6), and He never makes a mistake. According to Acts 13:33, verse 7 refers to the resurrection of Christ, when He was “begotten” from the tomb and came forth in glory. (See Rom. 1:4; Heb. 1:5; 5:5.) In the ancient Near East, kings were considered to be sons of the gods, but Jesus Christ is indeed the Son of God. (See 89:26–27; 2 Sam. 7:14.) At our Lord’s baptism, the Father alluded to verse 7 and announced that Jesus was His beloved Son (Matt. 3:17; Mark 1:11; Luke 3:22).

The Father has promised the Son complete victory over the nations, which means that one day He will reign over all the kingdoms of the world. Satan offered Him this honor in return for His worship, but Jesus refused (Matt. 4:8–11). Christ’s rule will be just but firm, and if they oppose Him, He will smash them like so many clay pots. The Hebrew word translated “break” can also mean “shepherd,” which explains the King James Version translations of Revelation 2:27; 12:5; and 19:15. Before going to battle, ancient eastern kings participated in a ritual of breaking clay jars that symbolized the enemy army and thus guaranteed the help of the gods to defeat them. Jesus needs no such folly; He smashes His enemies completely (Rev. 19:11ff.; Dan. 2:42–44). Jesus is God, Jesus is King, and Jesus is Conqueror.

4. Opportunity—the Voice of the Holy Spirit (vv. 10–12). In view of the Father’s decree and promised judgment, and the Son’s victorious enthronement in heaven, the wise thing for people to do is to surrender to Christ and trust Him. Today, the Spirit of God speaks to mankind and pleads with sinners to repent and turn to the Savior.

Note that in verses 10 and 11, the Spirit speaks first to the kings and leaders, and then in verse 12, He addresses “all” and urges them to trust the Son. The Spirit starts His appeal with the world leaders, because they are accountable to God for the way they govern the world (Rom. 13). The people are enraged against God mainly because their leaders have incited them. They are ignorant because they follow the wisdom of this world and not the wisdom that comes from God (1 Cor. 1:18–31). They are proud of what they think they know, but they really know nothing about eternal truth. How can they learn? “Be instructed” (v. 10) from the Word of God. The word also means “to be warned.” How gracious the Lord is to save sinners before His wrath is revealed!

Once the Spirit has instructed the mind, He then appeals to the will and calls the rebels to serve the Lord and stop serving sin (v. 11). True believers know what it means to have both fear and joy in their hearts. Love for the Lord casts out sinful fear (1 John 4:18) but perfects godly fear. We love our Father but still respect His authority. The third appeal is to the heart and calls for submissive love and devotion to the King. In the ancient world, vassal rulers would show their obedience to their king by kissing his hand or cheek. Judas kissed Jesus in the garden, but it meant nothing. This is the kiss of submission and even reconciliation. The Spirit ends with a word of warning and a word of blessing. The warning is that this loving King can also become angry and reveal His holy wrath suddenly and without warning (1 Thess. 5:1–4). The theme of wrath is connected with the Father (v. 5) and the Son (vv. 9, 12).

Psalm 1 opens with “blessed,” and Psalm 2 concludes with promised blessing for all who put their trust in the Son of God. That promise still stands (John 3:16–18; 20:31).

Psalm 3

This is the first time we find the word psalm in the book. The Hebrew word is mizmor and means “to pluck strings.” This is also the first prayer in the Psalms and the first psalm attributed to David. All the psalms in book I (Ps. 1—41) are attributed to David except 1; 10; and 33. (Ps. 2 is assigned to him in Acts 4:25.) Psalm 3 is categorized as a “personal lament,” and there are many of these in the collection (Ps. 3—7; 13; 17; 22; 25—28; 35; 38—40; 42—43; 51; 54—57; 59; 61; 63—64; 69—71; 86; 88; 102; 109; 120; 130; 140—143). David wrote the psalm after he had fled Jerusalem when his son Absalom took over the throne (2 Sam. 15—18). The king and his attendants had crossed the Jordan River and camped at Mahanaim. This is a morning psalm (v. 5); Psalm 4 was written during the same events and is an evening psalm (4:8). It’s possible that Psalm 5 also fits into the same time period, as well as 42; 43; 61—63; 143. (See 5:3, 8–10.)

Conflict: He Admits His Troubles (vv. 1–2). The prayer begins very abruptly with “Lord.” Like Peter sinking into the sea (Matt. 14:30), David didn’t have time to go through a long liturgy, for his own life was at stake and so was the future of the kingdom. David knew that God is a “very present help in trouble” (46:1). Absalom had taken a long time to build up his support for taking over the kingdom, and the number increased day by day (2 Sam. 15:12–13; 16:7–8; 17:11; 18:7). Absalom was handsome, smooth spoken, and a gifted liar who knew how to please the people and steal their hearts (2 Sam. 15:1–6). British statesman James Callaghan said, “A lie can be halfway around the world before the truth has got its boots on.” There’s something in the heart of mankind that enjoys feeding on lies.

Not only were David’s enemies increasing, but the news was getting worse. People were saying, “The king is beyond help.” (See 31:13; 38:19; 41:4–9; 55:18; 56:2; 69:4; 71:10–11.) The word help in the Hebrew (yeshua) is translated “save” in verse 7 and “salvation” in verse 8 and gives us the names “Jesus” (Matt. 1:21) and “Joshua.” It’s used 136 times in the Psalms.

Why had God permitted this dangerous and disgraceful uprising? It was part of David’s chastening because of his sins of adultery and murder (2 Sam. 12:1–12). God in his grace forgave David when he confessed his sins (2 Sam. 12:13–14; Ps. 32; 51), but God in his government allowed David to reap the bitter consequences of those sins. He experienced painful family problems (2 Sam. 12—14), including the death of the son Bathsheba bore him, the rape of his daughter Tamar, and the slaying of his sons Amnon, Absalom, and Adonijah.

This is the first use of “Selah” in Scripture (vv. 2, 4, 8); it is used seventy-one times in the Psalms and three times in Habakkuk 3. Hebraists aren’t agreed whether it comes from words meaning “to lift up” or “to be silent.” If the first, then it might be a signal for louder voices or the lifting and blowing the trumpets, perhaps even the lifting of hands to the Lord. If the second, it could signal a pause, a moment of silence and meditation.

Confidence: He Affirms His Trust in the Lord (vv. 3–4). But David wasn’t a man easily beaten. Without ignoring his problems, he lifted his eyes from the threatening situation around him and looked by faith to the Lord. David knew he was in danger, but God was his shield (see Gen. 15:1). Israel’s king was referred to as a “shield” because he protected the nation (84:9; 89:18), but David depended on God as his shield (7:10; 18:2; 47:9; 59:11; 84:11; Deut. 33:29). David was in disgrace because of his own sins and his son’s treachery, but God was the source of David’s glory. Absalom turned his father’s “glory into shame” (4:2), but one day that glory would be restored. The situation was discouraging, but the king knew that God would lift up his head and restore him to his throne (27:6; 2 Sam. 15:30). His faith was in the promises God had made to him in the covenant recorded in 2 Samuel 7, and he knew God would not forsake him.

The temple had not yet been built on the “holy hill of Zion,” but the ark was there (see 2 Sam. 15:25), and that was God’s throne (80:1 NASB). David may have been forced off his throne, but Jehovah was still on the throne and in control, and Absalom had attacked God’s anointed king (2:2). That was a dangerous thing to do. David kept crying out to God in prayer, knowing that God had not forsaken him in the past and would not forsake him now. “This poor man cried out, and the LORD heard him, and saved him out of all his troubles” (Ps. 34:6 NKJV).

Celebration: He Anticipates the Victory (vv. 5–8). When David awakened the next morning, his first thought was of the Lord and how He had protected him and his attendants during night. This was a sign to him that the Lord was with them and would see them through the crisis. It reminds us of Jesus asleep in the storm (Mark 4:38) and Peter asleep in the prison (Acts 12). If we trust Him and seek to do His will, God works on our behalf even while we’re asleep (121:3–4; 127:2). David affirmed that he would not be afraid if tens of thousands of people were set in battle array against him, for God would give him victory (Deut. 32:30).

The morning was the most important time of day for David, as it should be for us today.

It was in the morning that he met with the Lord and worshipped Him. It was his time to pray (5:3), to sing (57:7–8; 59:16), and to be satisfied by God’s mercy (90:14). “For His anger is but for a moment, His favor is for life; weeping may endure for a night, but joy comes in the morning” (30:5 NKJV). Abraham arose early in the morning (Gen. 19:27; 21:14; 22:3), and so did Moses (Ex. 24:4; 34:4), Joshua (Josh. 3:1; 6:12; 7:16; 8:10), Samuel (1 Sam. 15:12), Job (Job 1:5), and our Lord (Mark 1:35).

God not only rested David, but He also rescued him. David’s prayer in verse 7—“Arise, O LORD”—takes us back to the years when Israel was in the wilderness, as David was at that time. When the guiding cloud of glory began to move and the camp set out, Moses would say (or sing): “Rise up, O LORD! Let Your enemies be scattered, and let those who hate You flee before You” (Num. 10:35 NKJV). David had sent the ark back to Jerusalem (2 Sam. 15:24–29), but he knew that the presence of a piece of sacred furniture was no guarantee of the presence of the Lord (see 1 Sam. 4). David had no access to the tabernacle or the ministry of the priests, but he was spiritual enough to know that the love and obedience of his heart was what God wanted. He didn’t have the ark of God, but he had the God of the ark! He couldn’t offer animal sacrifices or incense, but he could lift his hand to worship God (141:2). The glory of God was with him (v. 3), and so was the blessing of God (v. 8). Let the enemy arise (v. 1)! God will also arise and give victory!

Some translations render the verbs in verse 7 as past tense (KJV, AB, NASB), indicating that David was looking back at the many past victories God had given him. “You saved my life many times in the past, so why would You abandon me now?” The New International Version sees this as a prayer for present and future victories. Either way, David had the faith to trust God to go before him and defeat the army of Absalom, and God did. Striking the enemy on the cheek—a “slap in the face”—was an act of humiliation. David saw the rebellious army as a pack of animals that needed their teeth broken (7:2; 22:12–13, 16, 20–21; 10:9; 17:12; 35:17; 57:4; 58:6).

Jonah quoted verse 8 when he was in the great fish (Jonah 2:9) and then experienced that salvation. Though he had used brilliant strategy in opposing Absalom’s plans, David refused to take the credit. It was the Lord who alone would receive the glory. David also refused to carry a grudge against his people but asked the Lord to bless them. This reminds us of our Lord’s prayer on the cross (Luke 23:34) and Stephen’s prayer as he was being stoned to death (Acts 7:60). God restored David to his throne and enabled him to prepare Solomon to succeed him. David was also able to bring together his wealth so that Solomon would have what he needed to build the temple. (See 1 Chron. 22—29.)

Psalm 4

When you compare the wording in this psalm with Psalm 3, you cannot but draw the conclusion that they deal with the same situation in David’s life: foes/distress (4:1/3:1), many/many (4:6/3:2), glory (4:2/3:3), call/answer (4:1/3:4), lie down/sleep (4:8/3:5). Psalm 3 is a morning psalm (v. 5) and Psalm 4 an evening psalm (v. 8). For the historical setting, review the introduction to Psalm 3. This is the first mention of “the chief musician,” who is included in the titles of fifty-three psalms. He was the “minister of worship” and custodian of the sacred psalms at the tabernacle and then at the temple (1 Chron. 6:31–32; 15:16–22; 25:1, 7). The Hebrew word neginoth means “accompanied by stringed instruments” (4; 6; 54—55; 61; 67; 76) and refers to the harp and lyre (1 Chron. 23:5; 25:1, 3, 6). It’s a wonderful thing that David could turn this distressing experience into song, to the glory of God. His example shows us what our responses ought to be in times of crisis.

Look to the Lord (v. 1). “Hear me” is a passionate and concerned call that means “Answer me!” David had been praying for God’s help and was desperate to receive an answer. (See 18:6; 50:15; 55:16; 145:18.) During his youthful days of exile, he had a priest with him to consult the Urim and Thummim and determine God’s will, but not during Absalom’s rebellion. “God of my righteousness” implies not only that God is righteous and will do what is best (“my righteous God”), but also that David’s righteousness came from God, and therefore God should vindicate him (“God of my innocence”). Yes, David was being chastened because of his disobedience, but God had forgiven his sins. God had called David to be king, and God alone could vindicate him.

David reminded the Lord that He had often delivered him in times past, so He was able to deliver him now. “Distress” means “pressed into a corner, in a tight place.” But God “enlarged him” or “set him in a broad place,” for David grew spiritually in difficult situations (18:19, 36; 25:17; 31:8; 118:5; 119:32). David knew he didn’t deserve any help from the Lord, but he prayed on the basis of God’s mercy and favor. God in His grace gives us what we don’t deserve, and God in His mercy doesn’t give us what we do deserve.

Confront the Enemy (vv. 2–3). David wasn’t at the scene of the revolt, but he spoke out to those who had turned against him and made Absalom king. The phrase “sons of men” refers to the leading men of rank who had been seduced by Absalom and with him were leading the people astray. David understood their thinking and how Absalom had deceived them. David had no glory of his own, for all his glory came from the Lord (3:3). The enthusiastic mob was following vanity and would pay dearly for their sins. When you follow vain things and believe falsehood, you can only go astray. The people weren’t just deposing a king; they were fighting against the Lord Jehovah, who had placed David on the throne. Absalom certainly wasn’t a man of God, nor was he God’s chosen one to rule over Israel. The rebels were actually following a false god when they listened to Absalom’s flattery and lying promises (2 Sam. 15:1–6). David didn’t try to compromise with the rebels; he knew what they were, and he rejected them.

Encourage Your Friends (vv. 4–5). In these verses, David speaks to his own followers, some of whom were so overcome by their emotions that they were about to get out of hand. David gave them six instructions, all of which are useful to us today when we find ourselves getting angry.

(1) Tremble before the Lord (4a). Believers who fear the Lord need not fear anything else. Absalom’s followers trembled neither before the Lord nor before their rightful king.

(2) Don’t sin (4b). Sinful anger leads to sinful words and deeds and even to murder (Matt. 5:21–26). Paul quoted this verse in Ephesians 4:26, using the Septuagint (Greek version of the Old Testament). It reads, “Be angry, and do not sin” (NKJV), which reminds us that not all anger is sinful. There is a holy anger against sin that ought to be in the heart of every believer (Mark 3:5), but we must be careful not to be guilty of unholy anger.

(3) Search your own hearts (4c). It’s easy to get angry at the sins of others and ignore our own sins (Matt. 7:1–5). In fact, David himself was guilty of doing this (2 Sam. 12:1–7). Some translate this phrase, “Speak to your own heart” (see 10:6, 11, 13). Instead of tossing and turning in bed because of the things others are doing, take inventory and see if there aren’t sins in your own heart that need to be confessed.

(4) Be still (4d). The Amplified Bible translates this, “Be … sorry for the things you say in your heart.” Another translation is “Say so in your own heart,” that is, “Say to your own heart, Sin not.” The honest searching of the heart should lead us to confess our sins to the Lord and claim His gracious forgiveness (1 John 1:9).

(5) Offer right sacrifices (5a). They couldn’t offer them there in the wilderness, but they could promise the Lord they would do so when they returned to Jerusalem. This is what Jonah did (Jonah 2:9). Absalom was offering insincere and hypocritical sacrifices to impress the people (2 Sam. 15:12), but God didn’t accept them. (See Ps. 50:14–15.)

(6) Trust the Lord (5b). Absalom was trusting his leadership, his army, his clever strategy, and his popularity with the people; but he wasn’t trusting the Lord. His plans were destined to fail.

David was not only a great king and military strategist, but he was also a loving shepherd who cared for his people and wanted them to walk with the Lord. David knew that the spiritual condition of his people was far more important than their military skill, for the Lord gives victory to those who trust and obey (Ps. 51:16–19).

Praise the Lord (vv. 6–8). David’s leaders reported to him what many of the people were saying, so he knew that there was discouragement in the ranks (see also 3:2). “Who will show us any good?” means “Oh, that we might see some good!” (AB), or “Can anything good come out of this?” or “Who can get us out of this plight?” The tense of the verb indicates that this discouraging statement was repeated again and again by the complainers, and the more they complained, the more others took up the strain. The Jewish Publication Society version reads, “O for good days!” It’s well been said that “the good old days” are a combination of a bad memory and a good imagination. What kind of “good” were the people looking for—material wealth, peace and security at any price, a godly king, a successful new king?

David knew what kind of good he wanted: the light of God’s smile upon him and his people. To see the glorious face of God and know that He was well pleased would take care of everything. This statement refers to the priestly blessing in Numbers 6:24–26 (see also Ps. 31:16; 44:3; 67:1; 80:3, 7, 19; and 119:135). There was no priest present to bestow this blessing, but David knew that God would answer the prayer of his heart. The king wanted to see the Lord change darkness into light, and that’s exactly what He did. But not only did David’s darkness become light, but his discouragement was replaced by joy (v. 7). The Israelites experienced great joy at weddings and bountiful harvests (Isa. 9:3; Jer. 48:33); but the joy God gave David exceeded even those times. (See Rom. 15:13; John 16:24.) Finally, David praised God for the peace the Lord placed in his heart before the battle had been fought and won (v. 8; see 3:5). God had given him rest the night before, and now he would rest again, knowing that God was his shield (3:3). The Hebrew word for “peace” (shalom) means much more than the absence of conflict. It carries with it the ideas of adequacy for life, confidence, and fullness of life. Perhaps the Lord brought Deuteronomy 33:12 to David’s mind—“The beloved of the LORD shall dwell in safety by Him, who shelters him all the day long” (NKJV). This promise is even more meaningful when you recall that David’s name means “beloved.”

Psalm 5

Like Psalm 3, this is a morning psalm (v. 3). David may have written it during the crisis caused by Absalom, but we have no indication that he did. However, the description of David’s enemies given in verses 4–6 and 9–10 suggests the period prior to David’s flight from Jerusalem. The New International Version translates verse 10 “Let their intrigues be their downfall,” and there was certainly a great deal of deception and intrigue going on at that time. The Hebrew words for “house” and “holy temple” (v. 7) are also used for the tabernacle in Exodus 23:19; Deuteronomy 23:18; Joshua 6:24; 1 Samuel 1:9; 3:3, 15; so we don’t have to date the psalm from the time of Solomon. Nehiloth in the title is a musical instruction that probably means “for flutes.”

Because of the prayer in verse 10, Psalm 5 is classified as one of the “imprecatory psalms” (see 12; 35; 37; 58—59; 69; 79; 83; 109; 139—140). In these psalms, the writers seem to describe a God of wrath who can hardly wait to destroy sinners. The writers also seem to picture themselves as people seeking terrible revenge against these enemies. But several facts must be considered before we write off the psalmists as pagan brutes who cannot forgive or God as a “dirty bully.” To begin with, the enemies described are rebels against the Lord (5:10) and, in some instances, against the Lord’s anointed king. The Jews were a covenant people whom God promised to protect as long as they obeyed Him (Lev. 26; Deut. 27—29). In His covenant with Abraham, God promised to bless those who blessed Israel and to curse those who cursed them (Gen. 12:1–3). When the Jews asked God to deal justly with their wicked enemies, they were only asking Him to fulfill His covenant promises. “God is love” (1 John 4:8, 16), but God is also “light” (1 John 1:5), and in His holiness, He must deal with sin. Ever since the fall of man in Genesis 3, there has been a battle going on in the world between truth and lies, justice and injustice, and right and wrong; and we cannot be neutral in this battle. “If the Jews cursed more bitterly than the Pagans,” wrote C. S. Lewis in Reflections on the Psalms, “this was, I think, at least in part because they took right and wrong more seriously. For if we look at their railings, we find they are usually angry not simply because these things have been done to them but because these things are manifestly wrong, are hateful to God as well as to the victim.”

Those who have difficulty accepting the “imprecations” in the Psalms must also deal with them in Jeremiah (11:18ff.; 15:15; 17:18; 18:19ff.; 20:11ff.) and in the preaching of John the Baptist (Matt. 3) and Jesus (Matt. 23), as well as in the requests of the martyrs in heaven (Rev. 6:9–11). However, no one will deny that these servants of God were filled with the Spirit and wanted the Lord’s will to be accomplished. Perhaps our problem today is what C. S. Lewis pointed out: We don’t hate sin enough to get upset at the wickedness and godlessness around us. Bombarded as we are by so much media evil and violence, we’ve gotten accustomed to the darkness.

If this psalm did grow out of the time in the wilderness when David was fleeing from Absalom, then he teaches us an important lesson: No amount of danger or discomfort should keep us from our time of morning fellowship with the Lord. In this psalm, David gives us three valuable instructions to encourage our daily fellowship with the Lord.

1. We Prepare to Meet the Lord (vv. 1–3). If we had an invitation to enjoy a private visit with the president of the United States, or perhaps Queen Elizabeth, we would certainly prepare for it; yet many believers rush into their morning devotional time as if no preparation were necessary. David was open with the Lord and admitted his inward pain (“meditation” can be translated “groaning”), and his prayer was a cry for help. David was king of Israel, but he saw the Lord alone as his King (Ex. 15:18). David was a man with a broken heart, but he knew that the Lord understood his sighs and groanings (see Rom. 8:26). We may come to God’s gracious throne with “freedom of speech” (“boldly” in Heb. 4:16; and see 10:19) because the Father knows our hearts and our needs and welcomes us. Like our Lord Jesus Christ (Mark 1:35), David kept this appointment “morning by morning” and allowed nothing to interfere. (See Ps. 55:17–18; 59:16; 88:13; 92:2.)

David was not only faithful in his praying each morning, but he was also orderly and systematic. The word translated “direct” in verse 3 was used to describe the placing of the pieces of the animal sacrifices in order on the altar (Lev. 1:8). It also described the arranging of the wood on an altar (Gen. 22:9), the placing of the loaves of bread on the table in the tabernacle (Lev. 24:8), and the setting of a meal before the guests (Ps. 23:5). David wasn’t careless in his praying; he had everything arranged in order. The word also has a military connotation: a soldier presenting himself to his commander to receive orders and an army set in battle array on the field. In past years, many soldiers had presented themselves to David to get their orders, but David first presented himself to the Lord. In order to exercise authority, leaders must be under authority. “I will look up” conveys the idea of waiting expectantly for God to come and bless. In our daily morning meetings with the Lord, we should come like priests bringing sacrifices to the altar and soldiers reporting to our Captain for duty.

2. We Seek to Please the Lord (vv. 4–6). God has no pleasure in wickedness, nor can He be neutral about sin; therefore, rebel sinners couldn’t enter into His presence (15:1ff.; 24:3–6). God delights in those who fear Him (147:11) and who offer sincere praise to Him (69:30–31). To please God, we must have faith (Heb. 11:6) and be identified with His Son in whom He is well pleased (Matt. 3:17). When you read verses 5–6 and 9–10, you meet a crowd of people who deliberately and repeatedly disobey God and think nothing of the consequences. It’s the crowd John describes in Revelation 21:8, the people who are going to hell. God loves the world of lost sinners (John 3:16) and sent His only Son “to be the Saviour of the world” (1 John 4:14; and see 1 Tim. 2:3–4; 2 Peter 3:9). Jesus died on the cross for the sins of the world (1 John 2:1–2), and His invitation to salvation is sent to all who will believe and come (Matt. 11:28–30; Rev. 22:17). Such are the vast dimensions of God’s grace and love (Eph. 3:18–19).

But the glorious truth of God’s love doesn’t change the fact that God hates sin and punishes sinners. He has no pleasure in them, and they cannot dwell with Him (v. 4) or stand before Him as they are (v. 5; see 1:5–6). He abhors murderers and liars and destroys them if they don’t trust His Son (v. 6). It isn’t necessary to dilute the word hate in verse 5 because you find it also in 11:5 and 45:7; and see 7:11. In fact, the Lord expects those who love Him to love what He loves and hate what He hates (97:10; 119:113; 139:21; Prov. 6:16–19; Amos 5:15; Rom. 12:9). There is no such thing as “abstract evil” except in dictionaries and philosophy books. Evil is not an abstraction; it’s a terrible force in this world, wrecking lives and capturing people for hell. God’s hatred of evil isn’t emotional; it’s judicial, an expression of His holiness. If we want to fellowship with God at His holy altar, then we need to feel that same anguish (anger plus love) as we see the evil in this fallen world.

3. We Submit to the Lord (vv. 7–12). When he wrote “But as for me,” David contrasted himself with the wicked crowd that rebelled against the king. David had come to pray, and he had three requests.

He prayed for guidance (vv. 7–8). Because he wasn’t a member of the tribe of Levi, David couldn’t actually enter the tabernacle as could the priests, but he used that phrase to describe his approach to the Lord. David was in the wilderness, but he came to the Lord with the kind of awe that the priests and Levites displayed in the tabernacle. In the worship of our great God, there’s no place for cuteness and flippancy. For believers to enter into the presence of God to worship and pray, it cost Jesus His life (Heb. 10:19–20), and to treat this privilege lightly is to cheapen that sacrifice. David knew he needed guidance from God, for he had to put the kingdom back together again. (See James 1:5.)

He prayed for justice (vv. 9–10). David didn’t issue orders to his officers to go out and slaughter his enemies; instead, he turned them over to the Lord. During that tragic battle in which Absalom was slain, “the wood devoured more people that day than the sword devoured” (2 Sam. 18:8). David’s prayer was answered: “Let them fall by their own counsels” (v. 10). But it was not because they rebelled against David; their great sin was that they had rebelled against God. “The LORD loves righteousness and justice” (Ps. 33:5 NIV; and see 36:6; 58:11; 97:2; Isa. 30:18; Luke 18:7–8; Rom. 1:32). Anybody who resents this kind of praying can’t honestly pray, “Hallowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven” (Matt. 6:9–10). In Romans 3:13, Paul quoted “their throat is an open sepulchre” as part of his proof that the whole world is guilty before God (Rom. 3:19)—and that includes all of us! Instead of being upset over God’s treatment of David’s enemies, we need to examine our own relationship with the Lord!

He prayed for God’s blessing (vv. 11–12). David didn’t rejoice because some of God’s covenant people were evil and were judged by the Lord, but because Israel’s God had been glorified and His king vindicated. The future of God’s great plan of salvation rested with Israel. And if the Davidic dynasty was destroyed, what about God’s gracious messianic covenant with David (2 Sam. 7:8)? The outcome of our fellowship with the Lord should be joy in His character, His promises, and His gracious answers to prayer. Even though some of his own people had turned against him, David prayed that God would bless and protect them! This sounds like our Lord on the cross (Luke 23:34) and Stephen when he was stoned to death (Acts 7:60). Note that verse 11 emphasizes faith and love, and verse 12 gives the assurance of future hope. The shield in verse 12 is the large rectangular shield, like a door, and not the smaller round shield of 3:3.

David began his devotions seeking help for himself but ended by seeking blessing for all the people, including his enemies. That’s the way our devotional times ought to end.

Psalm 6

The inscription tells us that David wrote this psalm, but we aren’t sure when he wrote it. It could have been composed during the time of Absalom’s rebellion when David was old, sick, and unable to handle all the complex responsibilities of the kingdom. David’s gradual failure as a visible leader was one of Absalom’s “selling points” as he stole the hearts of the Israelites (2 Sam. 15:1–6). But the psalm might have been written at any time during David’s reign when he was ill and being attacked by his enemies. He describes his plight—“foes without, fears within”—and cries out to God for mercy. He was sure he was facing death (v. 5), which indicates that his experience was real and that he wasn’t using sickness and war only as metaphors for his personal troubles. Neginoth means “stringed instruments,” and Sheminith means “eighth,” which may refer to the number of a familiar melody, a lower octave for men’s voices, or the number of strings of the instrument to be played. You find Sheminith also in the title of Psalm 12 (see 1 Chron. 15:21). Psalm 6 is the first of seven “penitential psalms” in which the writers are being disciplined by God and experiencing suffering. The other psalms are 32; 38; 51; 102; 130; and 143; and all of these psalms are helpful to us when we need to confess our sins and draw closer to the Lord. In this psalm, David records the stages in his difficult experience of moving by faith from trial to triumph.

The Pain of Discipline (vv. 1–3). Eight times in the psalm David addresses God as “LORD—Jehovah,” the covenant name of God, and the address in verse 1 is repeated in 38:1, and see Jeremiah 10:24. When God deals with His children, usually He first rebukes and then chastens, just as parents first warn disobedient children and then discipline them (Heb. 12:5–6; Prov. 3:11–12). According to Hebrews 12:1–13, chastening is not punishment meted out by an irate judge but discipline given by a loving Father to help His children mature (see Rev. 3:19). Sometimes God chastens us in order to deal with our disobedience, but at other times, He chastens us to prepare us for what lies ahead. It’s like the training of an athlete for a race. David thought God was angry with him, but that wasn’t necessarily true. However, when you consider that he was surrounded by foes (v. 7), evildoers (v. 8), and enemies (v. 10) and that his body was weak and in pain and his soul troubled, you can see why he felt like he had a target on his back.

Three times he used the Hebrew word bahal, which means “faint, weak, troubled, terrified.” It is translated “vexed” in the King James Version (vv. 2, 3, 10), but in the seventeenth century, the word vex was much stronger than it is today. The translators of the Greek Old Testament used tarasso, which is the word used in the Greek of John 12:27: “Now is my soul troubled” (and see Matt. 26:38; Mark 14:34). Knowing that he deserved far more than what he was enduring, David begged for mercy (see 103:13–14) and asked God to send help speedily. The painful question “How long?” is asked at least sixteen times in the Psalms (6:3; 13:1–2; 35:17; 62:3; 74:9–10; 79:5; 80:4; 82:2; 89:46; 90:13; 94:3). The answer to the question is, “I will discipline you until you learn the lesson I want you to learn and are equipped for the work I want you to do.” According to Hebrews 12, when God disciplines us, we can despise it, resist it, collapse under it, and quit or accept it and submit. What God is seeking is submission.

The Futility of Death (vv. 4–5). David felt that God had turned His back on him and deserted him, so he asked Him to return; and then he began to reason with Him. Every Jew knew that the Lord was “merciful and gracious” (Ex. 34:6–7), so David asked God to manifest that mercy to him and spare his life. Furthermore, what would the Lord gain by allowing David to die? (See 30:9–10; 88:10–12.) King Hezekiah used a similar approach when he prayed for deliverance from death (Isa. 38:18–19). The word grave in verse 5 is sheol, a word that can mean “the grave” or “the realm of the dead.” Here it means the latter. In Old Testament times, people didn’t have the clear revelation of the afterlife that was brought through Jesus (2 Tim. 1:10), although there were glimpses of what God had in store for His people (16:9–11; 17:15; 49:14–15; 17:15). A body in the grave can’t praise or serve God, and David wasn’t certain what his spirit could do for the Lord in sheol. Conclusion: It would be wiser for the Lord to deliver him and let him live. David still had work to do.

The Strain of Despair (vv. 5–7). We have gone from a morning psalm (3:5) to an evening psalm (4:8) and back to a morning psalm (5:3). Now we have another evening psalm (6:6). But whereas in the previous psalms, the Lord gave sleep and peace to David, here we find the king sleepless because of fear and pain. He was worn out from groaning, tossing, and turning; and he spent a good deal of time weeping. “I soak my pillow … I drench my couch” (v. 6 AB; see 38:9–10). Sleeping had been replaced by suffering. Sleep is important for healing (John 11:11–12), so David’s lack of sleep only made the condition worse. David’s weakened condition was revealed by the dullness of his eyes (v. 7; see 1 Sam. 14:27, 29). It’s remarkable how much physicians can discover about our physical condition by looking into our eyes.

A man I considered to be a godly spiritual leader once said, “I hear Christians say that their pain and sickness brought them closer to God, but in my case, that didn’t always happen.” That encouraged me! From my own experience and pastoral ministry, I’ve learned that sickness and pain either make us better or bitter, and the difference is faith. If we turn to God, pray, remember His promises, and trust Him, we will find His grace sufficient for our needs (2 Cor. 12:9). The Lord may not do what we ask, when we want it, but He will do what needs to be done and help us glorify His name. The question we should ask isn’t “When will I get out of this?” but “What can I get out of this?”

The Joy of Deliverance (vv. 8–10). At this point, there’s a sudden and surprising change from suffering to joy, an experience recorded in other psalms (22:22; 56:10; 69:30). It doesn’t matter whether this change occurred later or immediately after David prayed, but he felt healing in his body and peace in his heart and mind. Perhaps word came to him that the enemy had retreated or, better yet, had been defeated; and he knew God had heard his cries. Or maybe his circumstances hadn’t changed at all, but David felt God’s witness in his heart that all would be well. The Lord had heard his weeping and requests and had accepted his prayer.

He used this experience to glorify the Lord as he witnessed to his enemies. How this message was conveyed to them, we don’t know; but David was quick to honor the Lord for what had occurred. Perhaps the words in verses 8–10 are an apostrophe, a speech addressed to persons not present but meaningful to those people hearing or reading it. His enemies said that David was done for, but the failure of their prediction would leave them ashamed and defeated. The phrase “Depart from me” is quoted in Matthew 7:23 and Luke 13:27 and seems quite final.

Psalm 7

Cush the Benjamite was among King Saul’s fawning flatterers. He was one of a group of evil men from Saul’s tribe who reported what they heard about David during those years when Saul was out to capture and destroy his rival. Saul played on the sympathy of his leaders and bribed them into serving as spies (1 Sam. 22:6ff.; 23:21; 24:8ff.; 26:18–19). To earn the king’s approval and rewards, they even lied about David, and Saul believed them. We don’t know what lies Cush told Saul, but David was concerned enough to cry out to God for deliverance and vindication. Shiggaion is used only here in the Psalms (but see Hab. 3:1) and could mean “a passionate psalm with strong emotion.” Some believe it comes from a word meaning “to wander, to cry aloud.” The theme is God’s vindication of His servant and judgment on his enemies (vv. 6, 8, 11). The psalm describes four different judgments.

1. Other People Judge Us Wrongly (vv. 1–2). Cush lied about David; therefore, Saul persecuted and pursued David (vv. 1, 5, 13). David fled to the Lord for refuge (see 11:1; 16:1; 31:1; 57:1; 71:1l; 141:8) because the Lord knew that David was innocent of Saul’s accusations. David had saved his father’s sheep from the attacks of dangerous beasts (1 Sam. 17:34–37), and now he felt like he was the victim. (For animals as symbols of enemies, see 10:9; 17:12; 22:12–13, 16, 20–21; 35:17; 57:4; 58:6; 124:6.) David saw himself as a “dead dog,” a “flea,” or a hunted bird (1 Sam. 24:14; 26:20). Note that the King James Version and the New American Standard Bible move from the plural (v. 1) to the singular (v. 2), from Saul’s men to Saul himself. Saul’s judgment of David was false, and David trusted the Lord to protect and save him. When today people falsely accuse us and create problems for us, we should follow David’s example and find refuge in the Lord. But let’s be sure that we are suffering wrongfully and not because of our own foolishness or disobedience (Matt. 5:11–12; 1 Peter 3:13–17).

2. We Judge Ourselves Honestly (vv. 3–5). David affirmed his integrity before the Lord and asked the Supreme Judge to vindicate him because his hands were clean. David wasn’t claiming to be sinless; he was stating that he was blameless in his motives and actions (v. 8; see 18:16–26; Phil. 2:12–15). If indeed David was guilty of sin, he was willing to accept God’s discipline; but he knew that his hands were pure. David had two opportunities to kill King Saul and refused to do so (1 Sam. 24, 26). This was proof enough that his heart was not filled with personal malice and a desire for revenge. How important it is that we are open and honest with both our Lord and ourselves. If he was proved guilty, then David was willing for his own honor to be laid in the dust; but David knew that his hands were clean (Isa. 1:15; 59:3; Ezek. 23:37, 45; Acts 20:26).

3. God Judges Sinners Righteously (vv. 6–13). David didn’t take the situation into his own hands; rather, he turned Saul and his scheming men over to the Lord. Only God’s holy anger could truly vindicate David (Rom. 12:17–21). “Arise, O LORD” reminds us of the words of Moses when the camp of Israel began their march with the ark leading the way (Num. 10:35; see also 2 Chron. 6:40–42). David knew that danger was near, and he wanted the Lord to move into action. (See 3:7; 9:19; 10:12; 17:13; 44:26; 68:1.) It’s during those times when God seems inactive that we get impatient and want to see things happen immediately. But God is more long-suffering than we are, and we must wait for Him to work in His time. “Let God convene the court! Ascend Your throne on high! Let all the people gather together to witness the trial! Let the Lord try me and prove to all that I am innocent!” David knew that almighty God could test the minds and the hearts (v. 9; see Rev. 2:23), and he wanted to see the wickedness of his enemies exposed and stopped. David’s defense was with the Lord.

How can God both love the world (John 3:16) and hate the wicked? (On God’s hatred of evil, see 5:5.) The King James Version puts “with the wicked” (v. 11) in italics, which means the phrase was added by the translators, but both the New International Version and the New American Standard Bible translate the text without it. Their emphasis is that God expresses His anger at sin every day, so He doesn’t have to summon a special court to judge sinners. He allows sinners to reap the sad consequences of their sins day by day (v. 16; see Rom. 1:24, 26–27, 32), but sometimes their persistent rebellion causes Him to send special judgment when His long-suffering has run its course (Gen. 6:5ff.). God’s love is a holy love, and if God loves righteousness, He must also hate wickedness.

Note that God is called “God Most High,” which is El Elyon in the Hebrew. This divine name is used twenty-three times in the Psalms and goes back to Genesis 14:18–22. (See also Deut. 32:8; 2 Sam. 22:14.) Jesus was called “Son of the Most High” (Mark 5:7; Luke 1:32, 35; 8:28).

4. Sin Itself Judges Sinners Ultimately (vv. 14–17). The image of sin as pregnancy is frequently found in Scripture (Job 15:35; Isa. 33:11; 59:4, 13; James 1:13–15). Sinners “conceive” sin that, like a monstrous child, eventually grows up and destroys them. They dig pits and fall into them themselves (see 9:16; 37:14–15; 57:6; 1 Sam. 25:39; Prov. 26:27; Eccl. 10:8; Ezek. 19:4). The trouble they cause comes back on their own heads (Gal. 6:7). There is a work of divine retribution in this world, and nobody can escape it. “Though the mills of God grind slowly, yet they grind exceeding small” (Friedrich von Logau).

God abandoned King Saul to his own ways (1 Sam. 15), and ultimately both the arrow and the sword caught up with him (vv. 12–13; 1 Sam. 31:3–4). He wanted to kill David, but his own sword killed him. Pharaoh ordered the male Jewish babies to be drowned in the Nile, and his own army was drowned in the Red Sea. Haman built a gallows on which to hang Mordecai, and Haman himself was hanged on it (Est. 7).

The psalm closes with David extolling the Lord, not for the fact that sinners have been judged, but because the righteousness of God has been magnified. The fact that people are ensnared by their own sins and ultimately judged brings no joy to the hearts of believers, but the fact that God is glorified and His righteousness exalted does cause us to praise Him. God judges sin because He is holy and His decrees are just (v. 6). “Even so, Father; for so it seemed good in thy sight” (Luke 10:21). Finally, keep in mind that God gave His own Son to die for the sins of the world, so that He might uphold His own holy law and at the same time offer His mercy and grace to all who will believe. People may not like the way God runs His universe, but, as Dorothy Sayers expressed it, “for whatever reason God chose to make man as he is—limited and suffering and subject to sorrows and death—He had the honesty and the courage to take His own medicine.”

Psalm 8

In this beautiful expression of praise to God, David stands amazed that the God of creation, the great and glorious Jehovah, would pay any attention to frail people on earth. David understands that God glorifies Himself in the heavens, but how can He glorify Himself on earth through such weak, sinful people? This is a “nature psalm” (see 19; 29; 65; 104), but it is also a messianic psalm (Matt. 21:16; Heb. 2:6–8; 1 Cor. 15:27; Eph. 1:22). The answer to the question “What is man?” is ultimately answered by Jesus Christ, the “last Adam,” through whom we regain our lost dominion. Gittith means “winepress” and may identify a vintage tune (see 81; 84). As they worship and serve Him (Matt. 5:13–16), the faithful people of God glorify His name on earth (vv. 1, 9) and help to defeat His enemies (v. 2). That God, in His remarkable condescension, should focus attention on us is proof of our dignity as creatures made in the image of God. The grandeur of men and women is found only there. Apart from knowing God, we have no understanding of who we are or what we are to do in this great universe.

God Created Us (vv. 1–2, 5a). The phrase “our Lord” is a threefold confession of faith: There is but one God, all people were created by God, and the Jewish people in particular are “his people, and the sheep of his pasture” (100:3). They can call Him “our Lord.” (See 135:5; 147:5; Neh. 10:29.) However, Jehovah was not a “tribal god” who belonged only to Israel, for He wanted His name (character, reputation) to be known “in all the earth” (66:1; 83:18; Ex. 9:14, 16; Josh. 3:11). Not only has the Lord set His glory “above the heavens” (beyond the earth’s atmosphere), but He has also deigned to share His glory with His creatures on earth. The glory of God dwelt with Israel in the tabernacle and temple, and it was especially revealed in the person and work of Jesus Christ (John 1:14). Wicked people crucified “the Lord of glory” (1 Cor. 2:8), but He was raised from the dead and has returned to heaven in honor and great glory (Phil. 2:5–11).

In verse 2, David moved from God’s transcendence to His immanence. Jehovah is so great that He can entrust His praise to infants and children and still not be robbed of glory! Jesus quoted this verse after He cleansed the temple (Matt. 21:16). Words are only sounds plus breath, two very weak things. Yet words of praise even from sucklings (not yet weaned) and babes (children able to play in the streets) can defeat God’s enemies! The cry of baby Moses ultimately brought Egypt to her knees, and the birth of Samuel was used by God to save Israel and bring David to the throne. Of course, it was the birth of Jesus that brought salvation to this world. Indeed, God has used the weak and helpless to praise Him and help defeat His enemies (1 Cor. 1:27). David himself was but a youth when he silenced Goliath and defeated him (1 Sam. 17:33, 42–43), and he brought great glory to the name of the Lord (17:45–47). God didn’t need us, yet He created us and prepared a wonderful world for us. As the Westminster Catechism states it, our purpose is to “glorify God and enjoy Him forever,” and if we leave God out of our lives, we miss life’s greatest opportunity.

God Cares for Us (vv. 3–4). The sun rules the day, and its blinding light usually blots out anything else we might see in the heavens. But at night, we are overwhelmed by the display of beauty from the moon, stars, planets, and galaxies. Ralph Waldo Emerson wrote that if the stars came out only once in a century, people would stay up all night gazing at them. What we know today about the size of the universe makes the earth and its inhabitants look even more insignificant than they appeared in David’s day. Our knowledge of light-years and the reaches of outer space gives us even more reason for appreciating our insignificance in the solar system and God’s wonderful concern for us. In His great love, the Lord chose the earth for Himself (Ps. 24:1) and created us in His own image. “Man” in verse 4 is enosh, “weak man,” and “son of man” is “son of adamah—son of the earth, earth-born” (Gen. 2:7). Both titles emphasize the weakness and frailty of humankind.

God spoke the worlds into existence, but David saw creation as coming from God’s fingers (v. 3; see Ex. 8:19) and hands (v. 6), the work of a Master Craftsman. It was evil for the Jews to worship the heavenly host (Ex. 20:4–6; Deut. 4:15–19; 17:2–7), but they understood that creation was proof of a caring Creator who prepared the world for the enjoyment and employment of mankind. God is mindful of us (“remembers,” see Gen. 8:1; 19:29; 30:22) and cares for us (“visits,” see Job 10:12). God completed His creation before He made Adam and Eve and placed them in the garden, so everything was ready for them, to meet their every need.

God Crowns Us (vv. 5–9). Why does God pay attention to “frail creatures of dust”? Because He has made them in His own image and they are special! Instead of humans being “a little higher than animals,” as science believes, they are actually “a little lower than God.” The word elohim can mean angelic creatures (see Heb. 2:7), but here it definitely means “God.” The Lord crowned Adam and Eve and gave them dominion over the other creatures (Gen. 1:26–27). We are coregents of creation with the Lord! The angels are servants (Heb. 1:14), but we are kings, and one day, all who have trusted Christ will be like Him (1 John 3:1–3; Rom. 8:29).

People today live more like slaves than rulers, so why aren’t we living like kings? Because our first parents sinned and lost their crowns, forfeiting that glorious dominion. According to Romans 5, sin is reigning in our world (v. 21), and death is also reigning (vv. 14, 17), but Jesus Christ has regained the dominion for us and will one day share it with us when He reigns in His kingdom (Heb. 2:6–8). When Jesus ministered here on earth, He exercised the dominion that Adam lost, for He ruled over the beasts (Mark 1:13; 11:1–7), the fowl (Luke 22:34), and the fish (Luke 5:4–7; Matt. 17:24–27; John 21:1–6). Today He is on the throne in heaven and all things are “under his feet” (1 Cor. 15:27; Eph. 1:22; Heb. 2:8). The phrase means “completely subjected to Him” (47:2–3; Josh. 10:24). Through the exalted Christ, God’s grace is reigning today (Rom. 5:21) so that God’s children may “reign in life” through Jesus Christ (v. 17). He has made us “kings and priests unto God and his Father; to him be glory and dominion forever and ever. Amen” (Rev. 1:6). By faith, “we see Jesus” (Heb. 2:8–9), crowned in heaven, and that assures us that one day we will reign with Him and receive our crowns (Rev. 20:1–6).

To summarize: God the Father created us to be kings, but the disobedience of our first parents robbed us of our crowns. God the Son came to earth and redeemed us to be kings (Rev. 1:5–6), and today the Holy Spirit of God can empower us to “reign in life by one, Jesus Christ” (Rom. 5:17). When you crown Jesus Christ Lord of all, you are a sovereign and not a slave, a victor and not a victim. “O LORD, our Lord, how excellent is thy name in all the earth!” (Ps. 8:9).

Psalm 9

The emphasis is on joyful praise (vv. 1–2, 11, 14), especially for God’s care of Israel and His righteous judgment on the nations that attacked His people. You find the theme of judgment and justice in verses 4, 7–8, 16, and 19–20; and note the mention of the throne of God (vv. 4, 7, 11 NIV). (For a parallel passage, see Isa. 25:1–5.) Muth-labben means “death of a son,” but we don’t know how it relates to the psalm. Perhaps it was the name of a familiar melody to which the psalm was to be sung. Ever since the Lord spoke the words recorded in Genesis 3:15 and 12:1–3, there has been a war going on between the forces of Satan and the forces of God, and the focus has been on the nation of Israel. (See Rev. 12.) That battle goes on today.

Personal Praise: God Saves the King (vv. 1–8). David offers wholehearted praise to the Lord (Matt. 15:8) for delivering him and his army from the enemy nations that attacked Israel. His aim was to honor the Lord, not to glorify himself. His joy was in the Lord, not just in the great victory that he had been given (Phil. 4:4), and he wanted to tell everybody about God’s wonderful works. (See vv. 14; 103:1–2; 117:1; 138:1; 1 Peter 2:9; and Eph. 2:7.) “God Most High” is El Elyon (see 7:17; 18:13; 21:7). This was the name that Abraham honored after God gave him victory over the kings (Gen. 14).

David describes the victory in verses 3–6, verses that should be read in the past tense: “Because my enemies were turned back …” Note the repeated “You have” (or “Thou hast”) in verses 4–6. God turned the enemy back, and in their retreat, they stumbled and perished before the Lord. Why did the Lord do this? To maintain the right of David to be king of Israel and accomplish God’s purposes in this world. God’s rebuke is an expression of His anger (2:5; 76:6). To “blot out” a name meant to destroy the person, place, or nation completely (83:4; Ex. 17:14; Deut. 25:19; 1 Sam. 15; and see Deut. 9:14; 29:20). In contrast to the wiping out of the nations, the Lord and His great name stand forever. His throne cannot be overthrown. In fact, in the victory God gave David, the king saw a picture of the final judgment and victory when God will judge the world, and Paul referred to verse 8 in his address in Athens (Acts 17:31).

National Praise: God Shelters the People (vv. 9–20). The focus now centers on the people of the land, whom David calls the oppressed (v. 9), the humble (“afflicted,” v. 12 NIV), and the needy and the poor (v. 18). These are the faithful worshippers of the Lord who have been persecuted, abused, and exploited by local rulers for being true to the Lord. (See 10:17; 25:16; 40:17; 102:1; Zeph. 2:3; 3:12–13.) David praises the Lord for His faithfulness in caring for His sheep.

The refuge—God will not forsake them (vv. 9–10). The first word means “a high safe place” and the second “a stronghold.” During his years of exile, David found the wilderness strongholds to be places of safety, but he knew that the Lord was the safest refuge (46:1). The phrase “times of trouble” means literally “times of extremity” (see 10:1; 27:5; 37:39; 41:1; 73:5; 107:6, 13, 19, 26, 28). To “know God’s name” or “love God’s name” means to trust Him and be saved (5:11; 69:36; 91:14; 119:132; 1 Sam. 2:12). God forsook His own Son (Matt. 27:46) that He might never forsake His own people.

The avenger—God will not fail them (vv. 11–17). David calls upon the suffering remnant to sing praises to God because He is on their side and fights their battles. He will not fail to hear their cries and execute justice on their behalf. Israel’s calling was to bear witness to the nations that Jehovah is the only true and living God (18:49; 44:11; 57:9; 106:27; Isa. 42:6; 49:6). The ark was now in Jerusalem, so Jehovah was on His throne in Israel. “Inquisition for blood” refers to the official investigation of murder, to see who was guilty of the crime, symbolized by having blood on the house (Deut. 22:8), the hands (Ezek. 3:17–21; 33:1–9), or the head (Acts 18:6). (See Gen. 9:5; 10:13.) There was no police force in Israel, but a near kinsman could avenge the murder of a family member. This is why God assigned the six “cities of refuge” to provide havens for people who accidentally killed someone (Num. 35). But when God is the avenger, He has all the evidence He needs to find and punish rebellious sinners. The suffering remnant prays to God in verses 13–17 and asks to be taken from the gates of death (sheol, the world of the dead; see 107:18; Job 17:16; 38:17; Isa. 38:10) and put at the gates of Zion (v. 14). From death to life! They also ask God to catch their enemies in their own traps (vv. 15–16; see 7:14–16) and finally consign them to the grave (sheol). Higgaion could mean “meditation,” or it may refer to a solemn sound on the accompanying instruments.

The conqueror—God will not forget them (vv. 18–20). “Arise, O LORD” reminds us of the conquering march of Israel (Num. 10:35), when God went before His people to defeat their enemies. “Man” in verse 19 is enosh, “weak frail man,” a fact that sinners don’t want to admit. (This we will see in Psalm 10.) One day the Lord will put the rebels in their rightful place, and they will discover that they are only—dust!

Psalm 10

The problem in Psalm 9 is the enemy invading from without, while the problem in Psalm 10 is the enemy corrupting and destroying from within. There were wicked nations around Israel (9:5), but there were also wicked people within the covenant community (10:4), people who claimed to know God, but whose lives proved they did not know God (Titus 2:16). They know there is a God, but they live as though there is no God or no final judgment. They are “practical atheists” who are their own gods and do whatever they please.

Questioning God (v. 1). The psalmist wrestles with the age-old problem, “Why doesn’t God do something about the prosperity of the wicked (vv. 2–4, 7, 10, 15) and the misery of the afflicted (vv. 2, 8–10, 12, 14, 17–18)?” It’s also discussed in 13:1–3; 27:9; 30:7; 44:23–24; 73; and 88:13–15, as well as Job 13:24ff. and Jeremiah 14. The wicked are marching through the land, but the Lord seems to be distant and unconcerned. During the past century, millions of godly people have lost their homes, jobs, possessions, families, and even their lives because of the ruthless deeds of evil leaders; and where was God? (See 22:1, 11; 35:22; 38:21; 42:9; 43:2; 71:12; 74:1; 88:14.) God has expressed a special concern for widows, orphans, and the helpless (68:5; 82:3; Deut. 10:18; 24:17–21; 26:12–13; 27:19), yet He is not to be found. He “covers His eyes” as though nothing is happening (see Lev. 20:4; 1 Sam. 12:3; Prov. 28:27).

Rejecting God (vv. 2–13). The psalmist now describes these wicked people, what they do, and why they do it. He gives four statements that express what they believe, because what they believe determines how they behave.

(1) “There is no God” (vv. 2–4, see v. 4 nasb). Believing this lie frees the wicked to do whatever they please, for they become their own god. “You shall be as God” (Gen. 3:5; 6:5). The wicked cleverly plot against the righteous and hotly pursue them until they get what they want. These evil workers live to please themselves and fulfill their selfish desires and then brag about their sins (Phil. 3:18–21)! They revile the Lord (vv. 3, 13 NIV) and “stick their nose up” when anybody challenges them.

(2) “I shall not be moved” (vv. 5–7). This arrogant attitude comes from an ignorance of the laws of God, because unconverted people have no understanding of the Word of God or the ways of God (1 Cor. 2:10–16). Because God is long-suffering, they think they’re getting away with their sins (Eccl. 8:11). Peace and prosperity give them a false sense of security that will end very suddenly. (See Luke 12:13–21 and 1 Thess. 5:1–3.) Telling lies and swearing oaths they have no plans to keep, they escape the penalties of the law and pursue their devious ways. Like people savoring tasty food, they keep lies under their tongues and enjoy them (Job 20:12–15; Prov. 4:17). Paul quoted verse 7 in Romans 3:14. It is the godly who have God’s promise of true security (15:5; 16:8; 21:7; 62:2; 112:6).

(3) “God doesn’t see me” (vv. 8–11). Like ferocious lions, wicked people hide and watch for opportunities to pounce on the helpless prey, and like hunters or fishermen, they catch their prey in their nets. They are sure that the law won’t catch up with them or the Lord notice what they do. The lion is often used as a picture of ruthless sinners who attack others (17:12; 37:32; 56:6; 59:3; 64:4).

(4) “God will not judge me” (vv. 12–13). At this point, the psalmist cries out to God for help, and he uses three different names for God: Jehovah, the God of the covenant, and El and Elohim, the God of power. The wicked boast that God will not investigate their sins or judge them, but God says, “Be sure your sin will find you out” (Num. 32:23). The Lord will keep His covenant promises to His people, and there will be a day of reckoning when sinners will be judged by a righteous God. “Arise, O LORD” takes us back to Numbers 10:35 and the triumphant march of Israel.

Read those statements again and see if they don’t express the outlook of lost sinners today.

Trusting God (vv. 14–18). As the psalm draws to a close, the writer expresses his full confidence that God is on His throne and has everything under His control. The Lord may not explain to us why some people seem to get away with their evil deeds, but He does assure us that He will judge sinners and ultimately defend His own. In this paragraph, the Lord answers all four of the statements of the wicked that are quoted in verses 2–13.

(1) God sees what is going on (v. 14). This answers the claim in verses 8–11 that the Lord pays no attention to what the wicked are doing. Even more, God sees the trouble (outward circumstances) and grief (inward feelings) caused by the wicked as they persecute the helpless, and He will take the matter in hand. The poor and needy can safely commit themselves into the hands of the Lord (55:22; 1 Peter 5:7).

(2) God judges sin (v. 15). This answers the false claim of verses 12–13. The psalmist prays that the Lord will carefully investigate each sinner’s life and works, until every evil deed is exposed and judged. But he asks that the sinners be judged in this life and their power removed (“break the arm”). This prayer isn’t always answered. (See Rev. 6:9–11.)

(3) God is King (v. 16). The wicked claim that there is no God (vv. 1–4), but the truth is that God is and that He rules over all! (See 2:6; 5:2; 24:7–10; 29:10; 1 Sam. 8:6–7.) After their deliverance from Egypt, the Israelites sang praises to their King: “The LORD shall reign for ever and ever” (Ex. 15:18).

(4) God defends His own people (vv. 17–18). The wicked boast that they will not be moved (vv. 5–7), but God has other plans for them. He hears the prayers of the persecuted, He sees their plight, He strengthens their hearts for whatever trials He permits (Rom. 8:28), and He eventually judges those who abuse them. People of faith can depend on the God of heaven, but the self-confident and arrogant “people of the earth” have no future with the Lord. Life without the Lord is empty and vain (49:12–20; 62:9). Christians have their citizenship in heaven (Phil. 3:20), and their names are written down in heaven (Luke 10:20). They don’t belong to this world, although their ministry is in this world. God’s people have been “redeemed from the earth” (Rev. 14:3) and have heaven as their home. The phrase “them that dwell on the earth” is found often in the book of Revelation (3:10; 6:10; 8:13; 11:10; 12:12; 13:8, 12, 14; 14:6; 17:2, 8) and describes not only where these unbelievers live but what they live for—the things of the earth. The “earth dwellers” may seem to have the upper hand today, but wait until the Lord reveals His hand!

Psalm 11

It’s difficult to determine the historical background of this psalm. David was often in danger, whether in the court of Saul (1 Sam. 19:1), in the wilderness being chased by Saul, or during the rebellion of Absalom, his son. David did flee from Saul’s court and hide in the wilderness for perhaps ten years, and he did abandon Jerusalem to Absalom and take refuge over the Jordan, both of which proved to be wise moves. But during the crisis described in this psalm, David did not flee his post but remained on duty, trusting the Lord to protect him; and He did. Whatever the crisis, the psalm teaches us that we must choose between fear (walking by sight) or trust (walking by faith), listening to human counsel or obeying the wisdom that comes from the Lord (James 1:5).

What David Should Do (v. 1). When the crisis arose, David’s counselors immediately told him to leave Jerusalem and head for the safety of the mountains. They didn’t seem to have faith that the Lord could see him through (see 3:2; 4:6). David used the imagery of the bird in 55:6–7. But David didn’t need wings like a dove; he needed wings like an eagle (Isa. 40:31) so he could rise above the storm by faith and defeat his enemies. The verb “flee” is in the plural and refers to David and his court. It’s right for us to flee from temptation (2 Tim. 2:22) as Joseph did (Gen. 39:11–13), but it’s wrong to flee from the place of duty, as Nehemiah was invited to do (Neh. 6:10–11). The leader who flees needlessly from the crisis is only a hireling and not a faithful shepherd (John 10:12–13). Beware of listening to unwise counsel. Put your faith in the Lord, and He will protect you and direct your paths.

What the Enemy Does (v. 2). “For look” (NIV) suggests that these counselors are walking by sight and evaluating the situation from the human perspective. (See 2 Kings 6:8–23.) It’s good to know the facts, but it’s better to look at those facts in the light of the presence and promises of God. There was a secret plot afoot, not unusual in an Eastern palace. The bows and arrows may have been literal, but it’s more likely they are metaphors for deceptive and destructive words (57:4; 64:3–4; Prov. 26:18–19; Jer. 9:3, 8; 18:18). Perhaps this psalm was written during the early days of Absalom’s campaign (2 Sam. 15:1–6). David was upright before God (v. 2) and righteous (vv. 3, 5), and he knew that the Lord was righteous and would do the right thing (v. 7).

What Can the Righteous Do? (v. 3). David was God’s appointed king, so anything that attacked him personally would shake the very foundations of the nation. God had abandoned Saul as king, and Absalom had never been chosen king, and both men weakened the foundations of divine government. (See 75:3; 82:5.) Society is built on truth, and when truth is questioned or denied, the foundations shake (Isa. 59:11–15). The question “What can the righteous do?” has also been translated “What is the Righteous One doing?” God sometimes “shakes things” so that His people will work on building the church and not focus on maintaining the scaffolding (Heb. 12:25–29; Hag. 2:6). But the traditional translation is accurate, and the answer to the question is “Lay the foundations again!” Each new generation must see to it that the foundations of truth and justice are solid. Samuel laid again the foundations of the covenant (1 Sam. 12), and Ezra laid again the foundations of the temple (Ezra 3). Despite all his trials, David lived to make preparations for the building of the temple and the organization of the temple worship. During the checkered history of Judah, godly kings cleansed the land of idolatry and brought the people back to the true worship of the Lord. Christ’s messages to the churches in Revelation 2—3 make it clear that local churches need constant examination to see if they’re faithful to the Lord, and we need to pray for a constant reviving work of the Spirit.

What God Will Do (vv. 4–7). When you look around, you see the problems, but when you look up to the Lord by faith, you see the answer to the problems. When the outlook is grim, try the uplook! “In the Lord I put my trust,” said David, for he knew that God was on the throne in His holy temple in heaven (Hab. 2:20; Isa. 6) and that He saw everything the enemy was doing. The word try or test in verse 4 carries the idea of “testing metals by fire,” as in Jeremiah 11:20 and 17:10. God’s eyes penetrate into our hearts and minds (Heb. 4:12; Rev. 2:23). The Lord tests the righteous to bring out the best in them, but Satan tempts them to bring out the worst. When we trust the Lord in the difficulties of life, our trials work for us and not against us (2 Cor. 4:7–18).

David uses three images to describe the judgment that God has prepared for the wicked. First, he saw fire and brimstone descend on them, such as the Lord sent on Sodom and Gomorrah (v. 6a; Gen. 19:24; see also Isa. 30:33; Rev. 9:17). Then he beheld a terrible storm destroying the enemy, a “scorching wind” such as often blew from the desert (v. 6b NIV). David used the image of the storm in his song about his deliverance from his enemies and King Saul (18:4–19). The third image is that of a poisonous potion in a cup (v. 6c KJV and NASB). “Drinking the cup” is often a picture of judgment from the Lord (75:8; Isa. 51:17, 22; Jer. 25:15–17; Rev. 14:10; 16:19; 18:6). On the Lord’s hatred of evil and violent people, see Psalm 5:5.

What does God have planned for His own people? “The upright will behold His face” (v. 7 NASB; see 17:15; 1 John 3:1–3.) To “see the face” means to have access to a person, such as “to see the king’s face” (2 Sam. 14:24). For God to turn His face away is to reject us, but for Him to look upon us with delight means He is going to bless us (Num. 6:22–27). When Jesus returns, those who have rejected Him will be cast “away from the presence of the Lord and from the glory of his power” (2 Thess. 1:8–10; Matt. 7:21–23), while His own children will be welcomed into His presence (Matt. 25:34).

Psalm 12

On some university campuses, what once was called “Home Economics” is now “The College of Applied Life Studies.” In Tucson, Arizona, potholes are no more, because they’re now known as “pavement deficiencies.” In politics, new taxes are “revenue enhancements,” and in military jargon, “retreat” is “backloading of augmentation personnel.” If, while you’re “backloading,” you get shot, the bullet hole is “a ballistically induced aperture in the subcutaneous environment.” This kind of artificial evasive language is known as “doublespeak,” and its popularity in almost every area of human life is evidence that language and communication are in serious trouble. Our ability to speak and write words is a precious gift of God, and this psalm deals with the right and wrong use of that gift. (For Sheminith, see Ps. 6.)

The Righteous—Despairing Words (v. 1). In Psalm 11, the foundations of society were shaking (v. 3), but here David cried out for help (salvation, deliverance) because the godly remnant of faithful believers was getting smaller and smaller. This wasn’t the complaint of a crotchety old man longing for “the good old days.” It was the cry of a truly faithful servant of God who wanted to see his nation, Israel, fulfill her divine purposes on earth. The faithfulness of Israel involved bringing the Savior into the world and blessing all the nations (Gen. 12:1–3). David wasn’t alone in his concern. Elijah thought he was the only faithful prophet left (1 Kings 18:22; 19:10, 18), and the prophets Isaiah (Isa. 57:1) and Micah (Mic. 7:1–7) expressed their concern at the absence of righteous leaders. (See also Ps. 116:1; Eccl. 10:5–7; Jer. 5:1.) When he wrote 1 Timothy, Paul lamented over what “some” were doing in the church (1:3, 6, 19; 4:1; 5:15; 6:10), but in 2 Timothy, that “some” had become “all” (1:15; 4:16). One of the tragedies today is that a new generation of believers doesn’t seem to know what it takes to be a godly leader, so they borrow leadership ideas from secular society and choose all kinds of unequipped and unqualified people to be leaders.

The Wicked—Deceptive Words (vv. 2–4). One mark of a Spirit-filled believer is the ability to detect lies and liars and avoid them (1 John 2:18–29), and David knew that he was living in a society controlled by deception. It wasn’t that only a few people were telling lies; deception was a major characteristic of the whole generation. (See 5:9; 28:3; 34:13; 55:21; 141:3.) What would David say if he were alive today and witnessed the propaganda and promotion that make up what we casually call “the media”? He would probably describe today’s “communication” as he did centuries ago: empty and useless words (“vanity”), smooth talk (“flattery”), double-talk from double hearts, and boastful talk or “proud words.”

Saul used lies to deceive his leaders about David, and Absalom used flattery to poison the minds of the naive people of Israel against David. Flattery is not communication; it’s manipulation (see Prov. 26:28; 28:23). Even in Christian ministry it’s possible to use flattery to influence people and exploit them (1 Thess. 2:1–6; Acts 20:28–31). Flattery plays on the ego and especially influences people who want to appear important (Jude v. 11). You can flatter yourself (36:2), others (5:9; 12:2), and even God (78:34–37). Of course, what the lips speak comes from the heart (Matt. 12:33–37), and that’s why David accuses these liars of duplicity, which is a divided heart (literally “a heart and a heart”). This is the opposite of the “perfect heart,” total loyalty to God and His truth (86:11; 1 Chron. 12:33, 38; Rom. 16:17–18).

As for “proud words,” this describes boastful speech that impresses people by its oratory and vocabulary. “Great swelling words” is the phrase used in 2 Peter 2:18 and Jude v. 16. Daniel (7:20, 25) and John (Rev. 13:2, 5) both tell us that the Antichrist will speak in this way and rule the world. This kind of speech is motivated by pride and is used by people who think they’re in control and will never need to answer to anybody, including the Lord. Their lips are their own, and they can speak just as they please.

The Lord—Delivering Words (vv. 5–8). But God sees the oppression of the weak (Ex. 3:7) and hears the pain in their cries, and He declares that He will arise and judge the liars and deceivers. “I will arise” takes us back to 3:7; 7:6; 9:19; and 10:12 (and see Num. 10:35 and Isa. 33:10–12). “Safety” in verse 5 (“protect,” NIV) comes from the same Hebrew root as “help” in verse 1 and “deliver” in 6:8 and is the basis for the names “Jesus” and “Joshua” (“Jehovah is salvation”). The last phrase in verse 5 should read as in the New American Standard Bible: “the safety for which he longs.” When God comes to deliver His people, He will “cut off” those who practice flattery and deception (v. 3), which means separation from the covenant community (Gen. 17:14), like the separation of the goats from the sheep (Matt. 25:31–33).

But can the Lord’s promises be trusted? Yes! Unlike the worthless words of the deceivers, the Word of the Lord is like precious silver (19:9–10) that is heated seven times in the crucible before it is poured out into the mold. His Word is flawless and can be trusted; His Word is precious and must be valued (119:14, 72, 127, 162). How paradoxical that society today sees the Scriptures as something relatively worthless and yet pays great sums of money to the people who manufacture deception and flattery. No matter how many lies this generation tells, God’s Word is safe, for He said, “I am watching over My word to perform it” (Jer. 1:12 NASB). Furthermore, God is able to protect His godly people from the lies of the enemy. God’s people are “the generation of the righteous” (14:5), the generation that seeks God (24:6), the generation of His children (73:15), the generation of the upright (112:2). If God’s people will saturate themselves with God’s Word, they won’t be seduced by “this lying generation.” When the church adopts the techniques and motives of the world system, the church ceases to glorify the Lord.

The final verse issues a call to action, for “the wicked strut about, and evil is praised throughout the land” (NLT). Vileness (“cheapness”) is promoted and exalted in the media: immorality, brutality, murder, lies, drunkenness, nudity, the love of money, the abuse of authority. The things that God condemns are now a means of universal entertainment, and the entertainment industry gives awards to the people who produce these things. People boast about things they ought to be ashamed of (Phil. 3:18–19). Is there a way to restrain and overcome this national decay? Yes! God’s people are salt and light (Matt. 5:13–16). If there were more light in the land, there would be less darkness, and if we had more salt, there would be less decay. As God’s people worship God, pray, and share the gospel with the lost, more people will trust Christ and increase the salt and light in the land. We must also share the truth of the Word with the next generation (2 Tim. 2:2) and prepare them for the battles and opportunities to come (78:1–8; 102:18). The church is always one generation short of extinction, so we must be faithful to win the lost and teach the believers, or vileness will conquer the land.

Psalm 13

This psalm was probably written during David’s difficult years of exile when King Saul was pursuing him. There were times when he confessed, “There is but a step between me and death” (1 Sam. 20:3). By the grace of God, David turned his sufferings into songs and left those songs behind to encourage us in our trials (2 Cor. 1:2–11). In this brief psalm, David deals with his feelings, his foes, and his faith.

The Inward Struggle—His Feelings (vv. 1–2). God had promised David the throne of Israel, yet that day of coronation seemed further and further away. Saul was doing evil things, and God wasn’t judging him, and yet David was doing good things and felt abandoned by the Lord. David was certainly disturbed by what the enemy was doing, but he was more concerned about what the Lord was not doing. “How long?” is a familiar question in Scripture (see 6:3) and is a perfectly good question to ask if your heart is right with God. The saints in heaven even ask it (Rev. 6:10). When we’re in trouble and pray for help, but none comes, we tend to feel deserted. David felt that God was ignoring him and that this alienation was final and complete. He also felt that God was hiding His face from him instead of smiling upon him (see 30:7; 44:24; Lam. 5:20). To behold God’s face by faith and see His glory were always an encouragement to David (11:7; 17:15; 27:4, 8; 31:16; 34:5; 67:1), but now he felt abandoned.

Feeling like he was left to himself, David tried to devise various ways to overcome the enemy (“wrestle with my thoughts,” v. 2 NIV), but nothing seemed to satisfy him. But faith is living without scheming; it means not leaning on our own experiences and skills and trying to plot our own schedule (Prov. 3:5–6). There were storm clouds in the sky, hiding the sun, but the sun was still shining. It’s a dangerous thing to give in to our feelings, because feelings are deceptive and undependable (Jer. 17:9). When Jacob heard the news about Simeon being left hostage in Egypt, he gave up and announced that everything was against him (Gen. 42:36) when actually God was causing everything to work for him. We must not deny our feelings and pretend that everything is going well, and there is no sin in asking, “How long?” But at the same time, we must realize how deceptive our feelings are and that God is greater than our hearts (1 John 3:20) and can lift us above the emotional storms of life. David eventually learned to replace the question “How long, O Lord?” with the affirmation “My times are in thy hand” (31:15). This is a lesson that all believers must learn.

The Outward Danger—His Foes (vv. 3–4). It’s good to have peace within you, but you also need protection around you. That’s why David prayed to the Lord and made three requests. The first was, “Look on me,” a plea for the Lord to fix His eyes on His servant and scrutinize him. David felt that God had hidden His face, and he wanted Him to turn His face toward him again. His second request was that the Lord answer him and send some kind of encouragement. David felt that he had been deserted and that his prayers were accomplishing nothing. “Give light to my eyes” was the third prayer. This involved not only spiritual enlightenment (19:8) but also physical and emotional vitality and strength (Ezra 9:8; 1 Sam. 14:24–30). When the mind and body are weary, how easy it is to be discouraged! Perhaps David was even ill and in danger of death (v. 3; see 7:5). If he died, what would happen to the throne of Israel?

As much as David was concerned about his own needs, he was concerned even more with the glory of God (v. 4). After all, God had chosen David and had commanded Samuel to anoint him king, and if David failed, God’s name would be ridiculed. “Don’t allow the enemy to gloat over me!” was his prayer. The word moved in verse 4 means “to waver, to be agitated, to totter and shake” (see 10:6). If David began to waver, the faithful people of the land would think that God was unable to fulfill His own promises. (See 35:19–21; 38:16–17.)

The Upward Look—His Faith (vv. 5–6). The little word but indicates a transition from fear to faith and from questioning to claiming God’s promises. In their false confidence, let the enemy rejoice, but David will rejoice in the Lord his God! David’s feelings had been on a roller coaster, but God was still on the throne, and His character had not changed. God’s mercy (steadfast love) was all that David needed, for it would never fail (see 25:6; Isa. 63:9; Lam. 3:22–23). God’s people don’t live on explanations; they live on promises, and those promises are as unchanging as the character of God. “According to your faith be it unto you” (Matt. 9:29).

Relying on the Lord leads to rejoicing in the Lord and His salvation (yeshua). The word bountiful focuses on the goodness of God and His generosity in dealing with His people in grace. (See 103:2; 116:7; 119:17; 142:7.) The NIV translates it, “[The Lord] has been good to me.” David’s circumstances haven’t changed, but the Lord has changed him, and that occurred when David stopped looking at his feelings and his foes and by faith started looking to the Lord.

Psalm 14

The psalm deals with the character and conduct of the “practical atheist” and adds to the messages of Psalms 10 and 12. The three psalms present a vivid picture of the ungodly—their proud attitude (10), their deceitful words (12), and now their corrupt deeds (14). All that they are, say, and do comes from their arrogant (and ignorant) belief that “there is no God.” Psalm 14 is duplicated in Psalm 53 with two changes: Psalm 53 uses the name “God” (Elohim) instead of “Jehovah” and replaces 14:6 with an addition to verse 5. David contrasted “the workers of iniquity” in Israel with the godly remnant (“the generation of the righteous” vv. 4–5) who sought God and obeyed the terms of His covenant. During the reign of King Saul, the spiritual level of the nation was very low, and many Jews followed the bad example of Israel’s first king. But even in the worst of times, God has cared for His faithful remnant and has been their refuge in times of trouble. Note the characteristics of the “practical atheists.”

Willful Folly—They Ignore God (vv. 1–3). Our English word fool comes from a Latin word that means “bellows,” suggesting that the fool is a person “full of hot air.” In the Hebrew language, there are three basic words for “fool”: kesyl, the dull, stupid fool; ewiyl, the unreasonable and perverted fool; and nabal, the brutish person who is like a stubborn animal. Nabal is the word used in 14:1, and it was the name of a man who was brutish and refused to help David (1 Sam. 25). People who say “There is no God” are not necessarily lacking normal intelligence; in fact, they may have good minds. However, they lack spiritual wisdom and insight. The nabal fool has a moral problem in the heart, not a mental problem in the head. The American evangelist Billy Sunday used to say that sinners can’t find God for the same reason criminals can’t find policemen—they aren’t looking!

Nabal fools are self-righteous and don’t need or want God. They want to live their own lives the way they please. Their problem is willful ignorance and not lack of normal intelligence (2 Peter 3:5; Rom. 1:18–28). But this decision causes sad consequences in both their character and their conduct. By leaving God out of their lives, they cause their inner person to become more and more corrupt—the heart (v. 1), the mind (vv. 2, 4), and the will (v. 3). The Hebrew word means “rotten, putrid, decayed.” It is used to describe Jeremiah’s useless sash (Jer. 13:7). When God looks down to investigate (Gen. 6:5, 11–12; 18:21), He sees people who are filthy (v. 3), a word that describes milk that has become rancid. “Gone aside” means they have turned their backs on God (Jer. 2:21) and refuse to fulfill the purpose for which they were created—to glorify God.

This indictment is universal: All people, individually or all together, cannot do anything at all that is good enough to merit heaven—no one, no, not one. Paul quotes from this passage in Romans 3 as part of his proof that the whole world is guilty before God and can be saved only by the grace of God as revealed in Jesus Christ (Rom. 3:9–26). Human depravity doesn’t mean that all persons are as wicked as they can be, or that all are equally bad, or that no man or woman can ever do anything good (Luke 11:13). It simply means that all have a fallen nature they cannot change and that apart from the grace of God none can be saved from eternal judgment.

Sudden Fear—They Meet God (vv. 4–6). Someone asked the agnostic British philosopher Bertrand Russell what he would say if, when he died, he suddenly found himself standing before God. Russell replied, “You did not give us sufficient evidence!” If the heavens above us, the earth beneath our feet, the wonders of nature around us, and the life and conscience within us don’t convince us of the existence of a wise and powerful Creator, how much more evidence must the Lord give? An atheistic Russian cosmonaut said he’d looked carefully while in space and didn’t see God. Someone commented, “If he’d opened the door of the space capsule, he would have met Him!” The time comes when God and the sinner suddenly meet. (See Belshazzar in Dan. 5, the rich farmer in Luke 12:13–21, and the people in Rev. 6:12–17.)

Verse 4 gives us two more indictments: These practical atheists take advantage of the weak and the poor, and they will not call upon the Lord. To “eat people like bread” is a biblical metaphor for exploiting the helpless (27:2; 35:25; 53:4; Mic. 3:1–3; Lam. 2:16; and see Isa. 3:12; Jer. 10:25; Amos 2:6–8; Mic. 2:2; 7:2–3). People must never be used as a means to an end or “treated as consumer goods,” as Eugene H. Peterson expresses it. Instead of praying to God, the wicked prey on the godly. But then the Lord suddenly appears in judgment, and He identifies Himself with the remnant of faithful believers. We don’t know what event David was referring to, but the parallel passage in 53:5 suggests a great military victory that left all the enemy dead, unburied, and therefore humiliated. Some interpret the scene as a metaphor of a court case and connect it with verse 6: “You evildoers frustrate the plans [counsel] of the poor” (NIV). Imagine God suddenly appearing in court and ousting the crooked judge! Whatever the meaning, this much is clear: God is in the generation of the righteous, God is their refuge when the enemy attacks, and God will protect His own people.

Joyless Future—They Have No God (v. 7). God has promised that the Redeemer will one day come to Zion and deliver His people in mighty power (Isa. 59:16–21; Jer. 31:33–34), and Paul affirmed this at the close of his great discussion of the future redemption of the Jewish nation (Rom. 11:25–32). The word captivity in verse 7 doesn’t refer to the Babylonian captivity, for Jeremiah made it clear that it would end in seventy years (Jer. 25:8–14). The phrase “bringeth back the captivity” means “to restore the fortunes, to radically change circumstances from bad to very good.” The day will come when Jesus Christ will return, defeat His enemies, cleanse the nation of Israel, and establish His righteous kingdom on this earth (Zech. 10—14). What a time of rejoicing that will be when the prayer “thy kingdom come” is fulfilled!

But what about the wicked? They have no future with the Lord because they preferred not to know the Lord or live for Him. They lived according to the desires of their own hearts, not to please the Lord and glorify Him. Those who reject Jesus Christ will spend eternity apart from the Lord and will honestly be able to say in hell, “There is no God—here!”

Psalm 15

Psalm 14 informs us that there were two groups in Israel: the “workers of iniquity” and “the generation of the righteous” (vv. 4–5). The former group forsook the law, but the latter group was a believing remnant that kept faith alive in the nation of Israel (Mal. 3:16–18). Today, the church is that “righteous generation,” citizens of that heavenly Zion (Heb. 12:19–25), that ought to make a difference in this world (Phil. 2:12–16). Psalms 10 and 12 focus on those who are not acceptable to the Lord, while Psalm 15 describes those who are acceptable and are invited to dwell in His tabernacle. David may have written this psalm after his second—and successful—attempt to bring the ark of the covenant to Mount Zion (2 Sam. 6), where it was housed in a tent.

The rabbis taught that there were 613 commandments for the Jewish people to obey if they wanted to be righteous, but this psalm brings that number down to eleven. Isaiah 33:15–16 gives six requirements, and Micah 6:8 lists three. Habakkuk 2:4 names but one—faith—for faith in Jesus Christ is the only way to have your sins forgiven and be welcomed into the Lord’s presence (John 14:6; Rom. 1:7; Gal. 3:11; Heb. 10:38). The psalm says nothing about offering sacrifices, for spiritual Israelites knew that it was their personal faith that brought them salvation (Mark 12:28–34). It’s important to note that Psalm 15 is not a prescription for being saved but a description of how saved people ought to live if they want to please God and fellowship with Him. The list contains both positive and negative qualities, and these qualities must be present in all of life at all times. Believers who would fellowship intimately with God must follow David’s example and meet three personal requirements.

1. Seeking God’s Presence (v. 1). After his men captured Mount Zion, David made it the site of his residence and of the sanctuary of God, and Jerusalem became “the city of David” (2 Sam. 5:1–16). The tabernacle, the throne, and the “holy hill” belonged together (see 24:3–6; 2:6; 3:4; 43:3). To the believer today, Mount Zion speaks of the heavenly city where God’s people will dwell forever (Heb. 12:19–25). David asked this question because he loved the house of the Lord (26:8; 27:3–5; 65:4) and desired in his heart to know God better and fellowship with Him in a deeper way. The priests could come and go in the house of the Lord, but David, though he was king, had to keep his distance. “Abide” means “to sojourn as a stranger,” while “dwell” suggests a permanent residential status, but here the verbs are probably synonymous. Knowing about Eastern hospitality, David wanted to enjoy the benefits of being a resident in God’s house—enjoying God’s fellowship, God’s protection, and God’s provision. The word dwell in the Hebrew is shakan and gives us the word shekineh, referring to the presence (dwelling) of God’s glory in the sanctuary (Ex. 25:8; see also 29:46; 1 Chron. 22:19; Ps. 20:2; 78:69; 150:1). David’s great desire was to be with God in heaven and dwell in His house forever (23:6; 61:4), for God is our eternal home (90:1). Believers today can enjoy intimate fellowship with God through Jesus Christ (John 14:19–31; Heb. 10:19–25).

2. Obeying God’s Precepts (vv. 2–5b). Three basic areas of life are named in verse 2—blameless character, righteous conduct, and truthful conversation—and then these are applied specifically and practically in verses 3–5a. If we are right in these basic virtues, we will “work them out” in every area of life and be obedient to the Lord. Walk, work, and speak are present participles, indicating that the dedicated believer is constantly obeying the Lord and seeking to please Him.

Integrity—blameless character (vv. 2a, 4a, 4b). What we are largely determines what we do and say, so the first emphasis is on godly character. (See Isa. 33:14–16; 58:1–12; Jer. 7:1–7; Ezek. 18:5–9; Hos. 6:6; Mic. 6:6–8; Matt. 5:1–16.) “Blameless” doesn’t mean “sinless,” for nobody on earth is sinless. Blameless has to do with soundness of character, integrity, complete loyalty to God. Noah was blameless (Gen. 6:9), and the Lord admonished Abraham to be blameless (Gen. 17:1), that is, devoted wholly to the Lord. (See Ps. 18:23–25; 101:2, 6; Deut. 18:9–13; Luke 16:13.) People with integrity will honor others who have integrity and who fear the Lord (15:4; 119:63). They will not be deceived by the flatterers (12:2–3) or enticed by the sinful (1:1). When godly people endorse the words and deeds of the ungodly, there is confusion in the church. “Like a muddied fountain and a polluted spring is a righteous man who … compromises his integrity before the wicked” (Prov. 25:26 AB).

Honesty—righteous conduct (vv. 2b, 5a, 5b). People who “work righteousness” are honest in their own dealings and concerned that justice be done in the land. In the ancient Jewish monarchy, there wasn’t much the average citizen could do about crooked judges or extortion (Eccl. 3:16–17; 4:1–3), but in today’s democracies, each qualified citizen at least has a vote. Someone defined “politics” as “the conduct of public affairs for private advantage,” and too often that is true. In verse 5, David applied the principle of honesty to two areas: asking for exorbitant interest and accepting bribes. Both were “sins in good standing” in the days of the divided kingdom, and the prophets preached against both sins (Isa. 1:23; 5:23; 10:2; Ezek. 22:12; Amos 5:11–12). The Jews were not permitted to charge other Jews interest (Ex. 22:25; 23:7–8; Lev. 25:35–38; Deut. 23:20), and judges were warned not to accept bribes (Ex. 23:8; Deut. 10:17–18; 27:25; 2 Chron. 19:5–7). There can be no justice in a society where money tells the court what is right or wrong.

Sincerity—truthful conversation (vv. 2c, 3–4c). Truth is the cement that holds society together. If people can get away with lies, then every promise, agreement, oath, pledge, and contract is immediately destroyed. The false witness turns a trial into a travesty and causes the innocent to suffer. But we must speak truth in love (Eph. 4:15) and use truth as a tool to build relationships as well as a weapon to fight deception. When truth is in the heart, then the lips will not speak lies, spread gossip (Lev. 19:16), or attack the innocent. People with truthful hearts will keep their vows and promises (Deut. 23:22–24; Eccl. 5:1–5). People of integrity don’t have to use oaths to strengthen their words. A simple yes or no carries all the weight that’s needed (Matt. 5:33–37). More trouble is caused in families, neighborhoods, offices, and churches by gossip and lies and the people who keep them in circulation than by any other means. The Lord wants truth in our innermost being (51:6), and He wants us to love the truth and protect it.

The Lord is blameless in what He is (1 John 1:6), righteous in what He does (Ezra 9:15), and truthful in what He says (1 Sam. 15:29), and He wants His guests to have the same characteristics.

3. Trusting God’s Promise (v. 5c). “He who does these things will never be shaken” (NASB). This means that the godly described in this psalm have security and stability in life and don’t have to be afraid of earthquakes or eviction notices. “Moved” comes from a Hebrew word that refers to a violent shaking (46:3–4; 82:5; 93:1; 96:10; Isa. 24:18–20). God’s promise to the godly is that they are firmly grounded on His covenant promises and need not fear. “He who does the will of God abides forever” (1 John 2:17 NKJV). In these last days, God is shaking things so that the true will remain and the false will be exposed (Heb. 12:18–29). Jesus closed the Sermon on the Mount with a parable about two builders (Matt. 7:24–27) whose structures (lives) were tested by the judgment storm, and only one stood strong. It was the life built by the person who did the will of God. The godly life that our Lord discussed in the Sermon on the Mount parallels the characteristics of the godly person described in Psalm 15, and in both places, the promise is given: “You shall never be moved.”

Psalm 16

This is a very personal hymn of joy that focuses on the goodness of the Lord. The personal pronoun “my” is used over a dozen times (my trust, my goodness, my cup, etc.). David’s joy (vv. 9, 11) is expressed in words like “delight” (vv. 3, 6), “pleasant” and “pleasure” (vv. 6, 11), and “glad” (v. 9). David finds his delight only in the Lord and confesses that everything good in his life has come from God. This psalm may have been written shortly after the Lord gave His gracious covenant to David and assured him of an enduring throne (2 Sam. 7). That covenant was eventually fulfilled in the Lord Jesus Christ, the son of David (Luke 1:32–33). The style of David’s response to the covenant (2 Sam. 7:18–29) matches that of Psalm 16, a combination of joy, praise to God, humility, and submission to the divine will. This is the first use of Michtam in the Psalms; it is repeated in the inscriptions to 56—60. Students don’t agree on the meaning of the word: engraved in gold, to cover, secret treasure, a poem containing pithy sayings. All six of the Michtam psalms end on a happy and triumphant note. This is also a messianic psalm, for in his message at Pentecost (Acts 2:25–28), Peter said it referred to Jesus, and so did Paul in his sermon in the synagogue at Antioch of Pisidia (Acts 13:35). As he praised God for His grace and goodness, David presented three descriptions of the Lord, and all three may be applied to Jesus Christ today.

1. The Lord of Life (vv. 1–8). “Preserve me” (“Keep me safe,” NIV) doesn’t suggest that David was in trouble or danger, as in Psalms 9 and 13. It simply means that he needed God’s constant care and oversight so that he might honor the Lord and enjoy all the good things that only God could give him. God alone is good (Matt. 19:17), and apart from Him, we have nothing good.

A good relationship (vv. 1–2). The Lord is our highest good and greatest treasure (73:25, 28), the giver of every good and perfect gift (James 1:17). To know Him through Jesus Christ is the highest privilege in life. If we have anything that we think is good, and it doesn’t come from God, it isn’t good. God meets us with “the blessings of good things” (21:3 NASB), and His goodness follows us until we reach the Father’s house (23:6). When Jesus Christ is your Savior (refuge) and Lord, you experience God’s goodness even in the midst of trials. Our relationship to ourselves, our circumstances, other people, and the future depends on our relationship to the Lord.

A good companionship (vv. 3–4). We don’t live the Christian life alone, because we’re part of a great spiritual family and need each other. As in previous psalms, two groups are depicted: the believing remnant (“saints”) and the unbelieving worshippers of idols (10:8–10; 11:2–3; 12; 14:5–6). The saints are those who trust God and obey His covenant, those who are set apart for the Lord. They take seriously God’s command, “Be holy, for I am holy” (Lev. 19:2; 20:7–8, 26; 21:8). Israel was a kingdom of priests (Ex. 19:6; Deut. 7:6) and a holy nation, just as the church is today (1 Peter 2:9). David called them “the majestic ones” (NASB), a word that carries the meaning of excellence, nobility, and glory. Despite our faults and failures, believers are God’s elite, His nobility on earth. We must all love one another and use our God-given abilities and resources to minister to the family of God (Gal. 6:1–10). Like David, we must not compromise with those who disobey the Lord and worship idols (money, success, fame, etc.) but should seek to lead them to Jesus Christ, the source of all that is good and lasting. Multiplied gods only bring multiplied sorrows. David didn’t even want to speak the names of the false gods of those in Israel who forsook the covenant (Ex. 23:13; Josh. 23:7). We are not to be isolationists, for the Lord has left us in this world to be salt and light; but we must be careful not to be defiled by their sins (James 1:27; 4:4; Rom. 12:2). No church is perfect, because no believer is perfect; but let’s still give thanks for the people of God and seek to encourage them all we can.

A good stewardship (vv. 5–6). After Israel conquered the Promised Land, each tribe except Levi was assigned a special inheritance (Josh. 13—21). Because they served in the sanctuary and ate of the holy sacrifices, the priests and Levites had the Lord as their special inheritance (Num. 18:20–32; Deut. 10:8–9; 14:27–29; Josh. 13:14, 23), and David saw himself in that privileged position. “The LORD is the portion of my inheritance and my cup” (v. 5 NASB). To possess great wealth but not have the Lord is poverty indeed (Luke 12:13–21), and to enjoy the gifts but ignore the Giver is wickedness indeed. If Jesus is the Lord of our lives, then the possessions we have and the circumstances we are in represent the inheritance He gives us. The measuring lines marked off the inheritance of the tribes, clans, and families in Israel; and then each individual lot was marked with a “landmark” that was not to be moved (Deut. 19:14; 27:17; Prov. 15:25; 22:28; 23:10–11). David rejoiced that God had caused the lines of his inheritance to fall in pleasant places and that he had a “delightful inheritance” (NIV). He wanted to be a good steward of all that the Lord had given him.

A good fellowship (vv. 7–8). David’s personal fellowship with the Lord was his greatest joy. This was when God instructed and counseled David and told him what to do and how to do it. David even went to “night school” to learn the will of God. (See 17:3; 42:8; 63:6; 77:2, 6.) “Night” is plural, suggesting “dark nights” or “night after night” learning from God. The word instruct carries with it the idea of discipline and chastening, for David learned many lessons when God’s loving hand chastened him (Heb. 12:1–12). The Lord at his right hand suggests God as his advocate and defender. (See 73:23; 109:31; 110:5; 121:5; 1 John 2:2; Acts 2:33; 5:31.) With the Lord as his guide and guard, he had nothing to fear; he would not be moved (10:6; 15:5). The future is your friend when Jesus is your Lord.

2. The Conqueror of Death (vv. 9–10). To delight in the Lord and His goodness and then lose all these blessings at death would be a great tragedy. “If in this life only we have hope in Christ, we are of all men the most pitiable” (1 Cor. 15:19 NKJV). But in His death and resurrection, Jesus has conquered death, and through faith in Him we have a “lively hope” (1 Peter 1:3ff.). When David wrote “My body also will rest secure” (v. 9 NIV), he was referring to the Messiah and not to himself. Using these verses, Peter proved that Jesus had been raised from the dead, for it’s obvious that David was dead and that his body had decayed in his tomb (Acts 2:22–31). But Jesus did not see corruption! When He arose from the dead on the third day, He had a real and substantial body, but it was a glorified body that could ingest food (Luke 24:36–42) but was also able to appear and disappear (Luke 24:28–31) and pass through locked doors (John 20:19–29). David could face death with a glad heart and soul and could rest in the grave in hope, knowing that one day, he, too, would have a new glorified body. Paul used this same text to prove the resurrection of Jesus Christ from the dead (Acts 13:26–39). The full light of revelation about death and resurrection had not yet been revealed in Old Testament times, although there are hints in verses like 17:15 and 73:24–26, but through Jesus Christ, God had brought “life and immortality to light through the gospel” (2 Tim. 1:10).

3. The Joy of Eternity (v. 11). The noted philosopher and Harvard University professor Alfred North Whitehead once asked a friend, “As for Christian theology, can you imagine anything more appallingly idiotic than the Christian idea of heaven?” But the focal point of heaven is not gates of pearl, streets of gold, or even angels and glorified saints. The central glory and joy of heaven is Jesus Christ (Rev. 4—5). The path of life that He shows us on earth today will end in even greater life when we enter heaven. Then we shall be in His presence and experience fullness of joy and pleasures forevermore. A foolish caricature of heaven shows white-robed saints with halos and harps, resting on little white clouds; but the Bible gives no such description. In our glorified bodies, we shall be like Jesus Christ (Phil. 3:20–21; 1 John 3:1–3), and we shall worship and serve Him forever. The pleasures of heaven will be far beyond any pleasures we have known here on earth; and as we enjoy the Lord and serve Him, we will not be restricted or encumbered by time, physical weakness, or the consequences of sin. So magnificent are the glories of heaven that the apostle John had to ransack human language to find words to describe it (Rev. 21—22).

Is Jesus Christ the Lord of your life? Have you accepted your inheritance, and are you making the most of it for His glory? Do you anticipate being with Christ in glory? Is He the joy of your life today? For if He isn’t, when will you be prepared to enjoy Him for all eternity?

Psalm 17

This is one of five psalms identified as “prayers” (17; 86; 90; 102; 142). The title is also used in Habakkuk 3:1 and Psalm 72:20. Since most of the psalms contain prayers to the Lord, we wonder why these five were singled out for this special title. Except for 90, written by Moses, they describe the writer in dangerous situations and crying out to God for deliverance. Only 17; 86; and 142 are attributed to David; and they were probably written during the years when Saul pursued him. There are at least a dozen words for prayer in the Hebrew language, and this one (tepilla) can also mean “to intervene.” Perhaps the title also told the temple musicians what melody to play when using these psalms in public worship. Psalm 17 has definite connections with Psalm 16—“keep me” (16:1/17:8), the night (16:7/17:3), the use of El as the name for God (16:1/17:6), the hand (16:8/17:7, 14), God’s presence (16:11/17:15), maintain or hold up (16:5/17:5). While there are suggestions of danger in Psalm 16 (vv. 1, 8, 10), the atmosphere is much more calm than what we find in 17. In this prayer, David deals with three pressing concerns and makes three major requests to the Lord. Each section opens with David addressing the Lord.

1. Vindication—“Examine Me” (vv. 1–5). The psalm begins and ends with “righteousness” (vv. 1, 15), because David wants God to examine him and vindicate him before his enemies. He saw God as a Righteous Judge who would give him a fair trial. King Saul and his leaders believed and circulated all kinds of lies about David, but the Lord and David knew the truth. David asked God to hear his plea, examine his life, and declare his integrity by giving him victory over the forces of Saul. Then everybody would know that God was with David, the man He had chosen to be Israel’s king. God knew that David’s prayer was sincere and that his life, though not sinless, was blameless. He was a man of integrity whose cause was a righteous one. During those years of exile, God had proved David’s heart, visited and examined him, and tested him the way gold and silver are tested and refined in the crucible (“tested by fire”). (See 26:2; 66:10; 81:7; 95:9; 139:23–24; also Job 23:10; Rev. 3:18.) No matter what Saul and his men had said about him, David was able to affirm to the Lord that he had not spoken evil of the king. In fact, on at least two occasions, David could have slain Saul, but he refused to lay hands on God’s chosen and anointed leader (1 Sam. 24; 26). Saul would have killed David (v. 9, “deadly enemies”), but David obeyed the Word of the Lord and kept himself from violence. Though he was a fugitive in the wilderness, David walked on the paths of the Lord and obeyed God’s law.

David’s declaration of righteousness was not evidence of pride or hypocrisy but of faithfulness to the Lord in difficult situations. You find similar language in 18:19–28 (and see John 18:22–23; Acts 23:1; 24:16). David had a good conscience toward God.

2. Protection—“Keep Me” (vv. 6–12). The enemy had surrounded him (vv. 9, 11; and see 1 Sam. 23:19–29), and though David was a masterful military tactician, he knew that without the Lord’s help he could not escape. God was not only the Righteous Judge, but He was also the powerful defender who could shelter David and his men from the enemy. David used the Hebrew name El as he addressed the Lord, a name that emphasizes God’s great power, for He is “the Mighty God.” His request in verse 7 reminds us of the Song of Moses in Exodus 15:1–19. Jehovah is a God of marvels and wonders (Ex. 15:11) and great unfailing love (15:13), and His right hand works for His people (15:12). If God could deliver His people from Egypt, He could deliver David from the hand of Saul. (In Ps. 18, David will celebrate that victory.) David asked for “a marvelous demonstration of God’s love” in the defeat of his enemies.

In verse 8, David used two images—the eye and the wings—to remind God that he was precious to Him. The “apple” of the eye is the pupil, the most delicate part of the eye. The Hebrew says “the little man of the eye,” for when you look into someone’s eyes, you can see yourself. Just as we protect the eye from injury, so David wanted the Lord to protect him. David may have borrowed this image from Deuteronomy 32:10. The phrase “under the shadow of thy wings” sometimes pictures the mother hen protecting her young (Matt. 23:37), but often it refers to the wings of the cherubim in the Holy of Holies of the tabernacle (Ex. 25:18–20). David asked the Lord to make his hiding place into a Holy of Holies, the place of God’s throne and God’s glory, protected by the angels of God (see 36:7–8; 57:1; 61:4; 63:7; Ruth 2:12). Because of the heavenly intercession of Jesus Christ, God’s people today can enter into the Holy of Holies and fellowship with God (Heb. 10:1–25).

The enemy had arrogant mouths and hearts that were “enclosed in fat” (v. 10); that is, they had hearts that were callous from repeated disobedience to the Lord. In Scripture, “fatness” is sometimes associated with a selfish and worldly lifestyle (73:1–9; 119:70; Isa. 6:10). These people were morally and spiritually insensitive to what was right and weren’t upset when they did something wrong. Paul called this “a seared conscience” (1 Tim. 4:2), for a heart covered with fat would not be sensitive to the needs of others (1 John 3:17). David’s heart was sensitive to God’s will; he knew that God wanted him to have “a broken and a contrite heart” (51:17). David was a compassionate shepherd, but Saul was a ravenous beast (v. 12; see 57:3; 2 Sam. 1:23). Twice Saul threw his spear at David (1 Sam. 18:11; 19:10), on four occasions he sent soldiers to capture him, and Saul went personally to lay hold of him (1 Sam. 19:11–23). Now, like a lion, Saul tracked his prey and waited for the right time to pounce; but the Lord protected David.

3. Salvation—“Rescue Me” (vv. 13–15). David now sees the Lord as his gracious Redeemer, rescuing him and his men from the wicked hands of Saul. These verses contrast the “people of this world” to the “people of God” who live for that which is eternal. “Arise, O Jehovah” reminds us of 3:7; 7:6; 9:19; and 10:12, all of which go back to Numbers 10:35. He asks the Lord to confront Saul and his army, cast them down, and use His sword to defeat them. “Cast down” (v. 13) can be translated “make him crouch down like a lion that has been subdued.” (See v. 12.) Except for his son Jonathan, Saul and his leaders were not spiritually minded but thought only of the things of this fleeting world (39:5; 89:47). As “men of the world,” they lived for time, not for eternity, and for their own pleasures, not for the glory of God. (See Luke 16:8, 25; James 5:5.)

Verse 14 is difficult to translate, but the sense seems clear: God was storing up judgment for David’s enemies (Matt. 23:32; 1 Thess. 2:16), and their only reward would be in this life, not in the afterlife. They were full, they had many children who lacked nothing, and they would leave their wealth to their descendants. But the consequences of their sins would also be inherited by their descendants (Ex. 34:7; Num. 14:18). “May they have their punishment in full. May their children inherit more of the same, and may the judgment continue to their children’s children” (v. 14 NLT). But verse 15 describes David’s glorious future: seeing God’s face and sharing God’s likeness. This is one of the few texts in the Psalms that touches on the future life (see 16:11; 73:23–26). “Awake” is a metaphor for the resurrection of the human body (2 Kings 4:31; Job 14:12, 14; Dan. 12:2; John 11:11; 1 Thess. 4:13–18). David seems to be saying, “Even when I die, the Lord won’t desert me; for I shall be awakened and given a glorified body. I shall see His face, and I shall be satisfied!”

Psalm 18

This psalm of praise and victory was written and sung after the Lord made David king of all Israel and gave him victory over the nations that opposed his rule (2 Sam. 5; 8; 10). Another version of the psalm is found in 2 Samuel 22, and quotations and allusions are found in Psalm 116. No matter how much Saul persecuted David, David did not consider Saul his enemy. “Deliver” is one of the key words in the psalm; it is found in the title as well as in verses 2, 17, 19, 43, and 48. It’s possible that the new king used this song at a national day of prayer and praise to give thanks to the Lord for His manifold mercies to Israel. The psalm opens (vv. 1–3) and closes (vv. 46–50) with a doxology. David the servant of God (78:70; 89:3, 20, 39; 132:10; 144:10) addressed the Lord in verses 1, 25–29, 35–36, 39–40, 43, and 48; and in the rest of the psalm, he told the people what God had done for him, so the song blends worship and witness. The focus of the psalm is on the Lord and what He graciously did for His servant, but it also tells us what He can do for us today if we will trust and obey.

God Delivers When We Call on Him (vv. 1–18). When David expressed his love for the Lord, he used a special word that means “to love deeply, to have compassion.” It’s related to the Hebrew word for “womb” and describes the kind of love a mother has for her baby (Isa. 49:15), a father has for his children (103:13), and the Lord has for His chosen people Israel (102:13; Hos. 1:7; Deut. 13:17). It’s a deep and fervent love, the kind of love all of us should have for the Lord (31:23). David expressed his love (v. 1), his faith (v. 2), and his hope (v. 3). The metaphors he used certainly reflect the life of an outdoorsman and a soldier. “Rock” (vv. 2, 31, 46) is a familiar metaphor for the Lord, speaking of strength and stability, a place of refuge (19:14; 28:1; 31:2–3; 42:9; 62:2, 6–7; 71:3; 78:20; 89:26; 92:15; 94:22; 95:1; 144:1; 1 Sam. 23:25). It goes back to Genesis 49:24 and Deuteronomy 32:4, 15, 18, and 30–31. “Fortress” pictures God as a stronghold, like the city of Jerusalem on Mount Zion (1 Sam. 22:4; 24:22; 2 Sam. 5:17; 23:14). “Shield” speaks of God’s protection (3:3; 7:10; 28:7; 33:20; Gen. 15:1; Deut. 33:29), but it also is a symbol of the king (84:9; 89:18). David was Israel’s shield, but the Lord was David’s shield. “Horn” refers to strength (Deut. 33:17; 1 Sam. 2:1, 10; 1 Kings 22:11) and has messianic connotations (Luke 1:69). This kind of God is worthy of our prayers and praise! (See 48:1; 96:4; 145:3.)

After expressing his devotion, David described his distress (vv. 4–6) and pictured himself as a man who had been hemmed in on every side, caught in a trap, bound with cords, and thrown into the water to drown. (See 88:16–17; 69:2, 15; 124:4; Job 22:11.) But, when David called, God began to act on his behalf. The great deliverance (vv. 7–19) is depicted as a storm. The Lord had been long-suffering with King Saul, but now His anger arose and began to shake things, like an earthquake and an erupting volcano (vv. 7–8; Ex. 15:8; Deut. 32:22). God came down in a storm, like a warrior in a chariot, carried along swiftly by a cherub. (See Gen. 3:24; Ex. 25:18; 2 Kings 19:15; Ezek. 1, 10). He was accompanied by darkness, rain, wind, hail (a rare thing in the Holy Land), thunder, and lightning (“his arrows,” v. 14; see 77:17; 144:6). All because David called on the Lord (v. 6)! At just the right time, God reached down and delivered David (vv. 16–19). Like Moses, he was drawn out of the water (Ex. 2:10). The enemy fell in defeat, but David stood firm, supported by the Lord (23:4). He was now king of Israel. Ten years of exile were ended, his life had been spared, and his ministry lay before him.

God Rewards When We Obey (vv. 19–27). The word distress in verse 6 means “to be in a tight place, in a corner, hemmed in,” but when the storm was over, David found himself in “a large place” where he could take “large steps” of faith in serving the Lord (v. 36). God enlarged David’s trials (25:17) and used them to enlarge David (4:1)! David wasn’t perfect, nor are we, but he was “a man after [God’s] own heart” (1 Sam. 13:14; and see 15:28) and a man with a shepherd’s heart (78:70–72; 2 Sam. 24:17). God delighted in David the way parents delight in the maturing of their children in character, obedience, and service. David was faithful to the Lord (vv. 20–24; 17:3–5), so the Lord faithfully cared for David (vv. 25–29). David knew God’s law (v. 22) and obeyed it, despite the difficult circumstances of his exile. In the spirit of Samuel (1 Sam. 12:3) and Hezekiah (2 Kings 20:3), his affirmation of righteousness was an evidence of humility and honesty, not pride and deception. Note the use of the words righteousness and cleanness (vv. 20, 24), upright (blameless, vv. 23, 25), and pure (v. 26). David had clean hands (vv. 20, 24) as well as skillful hands (v. 34; 78:72).

The way we relate to the Lord determines how the Lord relates to us (vv. 25–27). David was merciful to Saul, and God was merciful to David (Matt. 5:7). David was loyal (“blameless”), and God was faithful to him and kept His promises to bless him. David wasn’t sinless, but he was blameless in his motives. The “pure in heart” (Matt. 5:8) are those whose hearts are wholly dedicated to God. Saul had been devious in his dealings with God, David, and the people; but David was honest and straightforward. It’s true that early in his exile, he lied to Ahimelech the priest and to Achish, king of Gath (1 Sam. 21), but he soon learned that faith is living without scheming. Read verse 26 in the New American Standard Bible or the New International Version to see that God meets our “perverseness and crookedness” with His own shrewdness. The word translated “astute” or “shrewd” means “to wrestle,” which reminds us of the way God dealt with Jacob (Gen. 32). God’s character and covenants never change, but His dealings with us are determined by the condition of our hearts.

God Equips When We Submit to Him (vv. 28–45). What was God accomplishing during those difficult years of Saul’s reign? For one thing, He was disciplining His people for running ahead of Him and making Saul king (Hos. 13:10–11). In His long-suffering, He was also giving Saul opportunities to repent. At the same time, He was equipping David for his years of service. God takes time to prepare His servants: thirteen years for Joseph, forty years for Moses, and forty years for Joshua. The lessons David learned about himself and God during those years of exile helped to make him the man he was. The images in these verses reveal God developing a great warrior, a compassionate leader, and a godly man.

The image of the lamp (v. 28) speaks of God’s grace in keeping David alive during those dangerous years (Job 18:5–6; Prov. 13:9). It also speaks of the perpetuity of his family and dynasty (132:17; 2 Sam. 21:17; 1 Kings 11:36, 15:4; 2 Kings 8:19; 2 Chron. 21:7), culminating in the coming of Jesus Christ to earth (Luke 1:26–33). Because David trusted God (v. 30), God enabled him to run, leap, fight, and defeat the enemy (vv. 29, 32–34, 37–45). He could run through a troop, scale a wall, or leap like a deer up the mountains (see Hab. 3:19). This is not a glorification of war, for God trained him to fight His battles (v. 34) and protect Israel so they could accomplish His purposes on earth. David did not invade other countries just to add territory to his kingdom. Whatever land he gained was the result of his defeating armies that first attacked Israel.

Though David was a man of war, he recognized that it was God’s gentleness that made him what he was. The word means “condescension.” God condescended to look down and call David (1 Sam. 16), bend down and mold David (v. 35), and reach down and save David (v. 16); and then He lifted him up to the throne (vv. 39–45). This reminds us of what Jesus, the son of David, did when He “stepped down” to come to earth as a servant and die for our sins (Phil. 2:1–11; see also John 8:1–11; 13:1–11). Because David was submitted to the Lord, God could trust him with the authority and glory of the throne. Only those who are under authority should exercise authority.

God Is Glorified When We Worship Him (vv. 46–50). After looking back at God’s gracious ministry to him, what else could David do but praise Him? “He must increase, but I must decrease” (John 3:30). David didn’t take things into his own hands but allowed the Lord to vindicate him when the time was right (1 Sam. 24:1–7; 26:1–12; Rom. 12:17–21).

Paul quoted verse 49 in Romans 15:9 and applied it to the Jews praising God among the Gentiles. In Romans 15:10–11, the Jews and Gentiles rejoice together—the result of Paul’s ministry to the Gentiles—and then Romans 15:12 announces Jesus Christ reigning over both Jews and Gentiles (see Isa. 11:10).

The psalm climaxes with David exalting the Lord for His covenant to him and to his descendants (v. 50; 2 Sam. 7). Little children often use their own names when they ask for something (“Please give Tommy a cookie”), and David used his own name here, just like a little child. (See also 2 Sam. 7:20.) David used the word forever, so he must have realized that it would be through the promised Messiah that the kingdom promises would be fulfilled. “And He shall reign forever and ever” (Rev. 11:15 NKJV).

Psalm 19

Two quotations help to introduce this psalm. The first is from the German philosopher Immanuel Kant: “Two things fill the mind with ever new and increasing wonder and awe, the more often and the more seriously reflection concentrates upon them: the starry heaven above me and the moral law within me.” The second is from the well-known Christian writer C. S. Lewis: “I take this [Ps. 19] to be the greatest poem in the Psalms and one of the greatest lyrics in the world.” The church lectionary assigns this psalm to be read on Christmas Day, when the “Sun of righteousness” came into the world (Mal. 4:2) and the living Word was laid in the manger (John 1:14). The emphasis in the psalm is on God’s revelations of Himself in creation, Scripture, and the human heart.

The Worlds around Us—God the Creator (vv. 1–6). David focused on the heavens above him, especially the circuit of the sun; but there are many worlds in God’s creation. They include the earth beneath our feet; the plant and animal worlds on earth, in the skies, and in the waters; the human world; the world of rocks and crystals; worlds visible to the human eye; and worlds so small we need special equipment to see them. World-famous biologist Edward O. Wilson claims there may be as many as 1.6 million species of fungi in the world today, 10,000 species of ants, 300,000 species of flowering plants, between 4,000 and 5,000 species of mammals, and approximately 10,000 species of birds. But these large numbers pale into insignificance when you start examining the heavens, as David did, and begin to calculate distances in light-years. David knew none of this modern scientific data, and yet when he pondered the heavens, he was overwhelmed by the glory of the Lord.

The Jewish people were forbidden to worship the objects in the heavens (Ex. 20:4–5; Deut. 4:14–19; 5:8–9), nor were they allowed to practice astrology (Isa. 47:13–14; Jer. 10:1–5). They worshipped the Creator, not the creation (Rom. 1:25). The existence of creation implied the existence of a Creator, and the nature of the creation implied that He was wise enough to plan it and powerful enough to execute His plan and maintain what He had made. So complex a universe demands a Creator who can do anything, who knows everything, and who is present everywhere. But even more, David knew that God was speaking to the inhabitants of the earth by means of His creation. Creation is a “wordless book” that everybody can read because it needs no translation. God speaks through creation day after day and night after night; His speech “pours out” silently, abundantly, universally.

In Romans 10:18, Paul quoted verse 4 as part of his explanation of why Israel rejected the gospel and what this rejection did to the nation. The Jewish people could never say that they had not heard God’s message, because Psalm 19:4 says that the whole world has heard. Therefore, both Gentiles and Jews stand guilty before God and need to be saved through faith in Jesus Christ, and we must take the salvation message to them (Rom. 10:1–15). Paul quoted from the Septuagint version of the Old Testament, which uses “sound” (voice) instead of “line,” but the sense is the same. Some translators use “influence” instead of “line.” God’s voice of power in creation prepares the way for His voice of grace in the gospel. When Paul preached to Gentiles, he started with creation and then moved into the gospel message (Acts 14:14–18; 17:22–31). Phillips Brooks gave the first instructions about God to Helen Keller, who was blind and deaf, and she replied that she had always known there was a God but didn’t know what His name was. Our task is to tell the world that His name is Jesus (Acts 4:12).

David was an outdoorsman and often watched the sunrise and sunset, and what he saw day after day reminded him of a bridegroom leaving the marriage pavilion to claim his bride, and a vigorous athlete running a race. The first image speaks of glory (the groom was richly attired), love, and anticipation, while the second speaks of power and determination.

But despite this universal message that pours out day and night to the entire world, most people ignore it and reject God because they want to live as they please (Rom. 1:18–23). The repeated question “Are people lost who have never heard about Jesus?” has two answers: (1) Yes, they are lost, because God speaks to them all day long, and they refuse to listen; (2) What are you doing about getting the message to these people?

The Word before Us—God the Instructor (vv. 7–11). The revelation of God in creation is truly wonderful, but it is limited when it comes to manifesting the attributes of God and His purposes for creation. Following the fall of man, creation has been subjected to futility and bondage (Gen. 3:17–19; Rom. 8:20–22), so we need something that reveals more clearly the character of God. That “something” is the inspired Word of God. When he wrote about creation, David used Elohim (v. 1), the name that speaks of God’s great power; but when he wrote about God’s Word, seven times he used the “covenant” name, Jehovah, for the God of creation is also the God of personal revelation to His people. Israel was a very special nation, chosen by God to receive His law, covenants, and promises (Rom. 9:4). “He declares His words to Jacob, His statutes and His ordinances to Israel. He has not dealt thus with any nation” (147:19–20 NASB). The heavens declare God’s glory, but the Scriptures tell us what God did so that we may share in that glory. There is no conflict between what God does in His universe and what He says in His Word. It was by His Word that He created the worlds (33:9), and it is by His Word that He controls the worlds (33:11; 148:8). David recorded six different names for God’s Word, six attributes of the Word, and six ministries of the Word in the lives of those who receive it and obey it.

(1) Law of the Lord (v. 7a). This is the Hebrew word torah, which means “instruction, direction, teaching.” Jewish people call the scrolls of the law “the Torah,” but the word refers to all of God’s revelation. It comes from a word that means “to shoot an arrow,” for a teacher aims to hit the target and achieve specific goals in the lives of the students. Unlike the textbooks that we write, God’s Word is perfect, flawless, and complete. Because human language changes, we require new translations of God’s Word; but the Word of God never needs revision or improvement. “Restore” is the same word used in Psalm 23:3 and means “to revive, to give new life.” The Word of the Lord not only has life (Acts 7:3; Heb. 4:12), but it also imparts spiritual life to all who receive it (1 Peter 1:23), and it sustains life as well (119:25, 37, 40, 88, 107, 149, 156, 159).

(2) Testimony of the Lord (v. 7). The Ten Commandments were known by this name (Ex. 25:21), and they are the basis for God’s law. But all of the Scriptures are God’s witness to us of who He is, what He has said and done, and what He wants us to be and to do. The witness God bears of Himself in the written Word is sure and reliable. Through the Word, we become wise concerning salvation (2 Tim. 3:15) and the principles of successful living (Prov. 2; 8:33; 10:8). The “simple” are not mentally deficient people or the naive people who believe everything, but the childlike people who humbly receive God’s truth (Matt. 11:25; Luke 10:21–24).

(3) Statutes of the Lord (v. 8). These are God’s detailed instructions concerning the practical matters of everyday life. For the Old Testament Jew, the statutes related to what they ate, how they dressed, how they kept clean, and so forth. God laid down certain basic laws and commandments, and the statutes applied them to specific situations. The New Testament epistles repeat nine of the Ten Commandments for believers today, omitting the fourth commandment, and then give applications of these principles. (See Eph. 4:20–32.) Some of the statutes that legislators have passed are not right and have brought grief, but the statutes of the Lord bring joy.

(4) Commandment of the Lord (v. 8). The word means “that which is appointed.” Because the Lord loves us, He commands us what to do and warns us what not to do, and how we respond is a matter of life or death (Deut. 30:15–20). God’s commands are pure and lead to a pure life, if we obey from the heart. The Bible is the Holy Scriptures (Rom. 1:2; 7:12; 2 Tim. 3:15), and therefore His Word is “very pure” (119:140; Prov. 30:5). We are enlightened and learn God’s truth when we obey what He says (John 7:17) and not just when we read it or study it (James 1:22–25). We are strangers on this earth, and the Word of God is the road map to guide us (119:19). Like a traveler on the highway, if we deliberately make a wrong turn, we go on a detour and fail to reach our destination.

(5) Fear of the Lord (v. 9). This is an unusual name for the Scriptures, but it reminds us that we cannot learn the Word of God unless we show reverence and respect for the God of the Word. To teach the Bible is to teach the fear of the Lord (34:11; Deut. 4:9–10), and the mark of a true Bible student is a burning heart, not a big head (Luke 24:32; 1 Cor. 8:1). While some of the fears people have might be distressing and even defiling, the fear of God is clean and maturing. We do not decay or deteriorate as we walk in the fear of the Lord (2 Cor. 4:16–18).

(6) Judgments of the Lord (v. 9). This can be translated “ordinances” or even “verdicts.” It refers to the decisions of a judge. Throughout the Bible, we see the Lord passing judgment on what people and nations do; and His rewards, rebukes, and punishments help us understand what pleases Him. In the nation of Israel, the ordinances instructed the officers and judges in setthng problems between individuals and in meting out punishments to guilty offenders. Believers today are not under the Old Testament law, but how those laws were applied helps us understand the righteousness of God and our need for His grace.

The way we treat the Bible is the way we treat the Lord, so it isn’t difficult to determine if we are rightly related to God. Do we desire His Word because it’s precious to us, even more than wealth (v. 10; 119:14, 72, 127, 162) or tasty food (119:103; 1 Peter 2:2)? Do we find satisfaction in “feeding on” God’s Word? (See Matt. 4:4; Job 23:12; Jer. 15:16.) Would we skip a meal to spend time meditating on the Scriptures? Do we attend church dinners but not church Bible studies? Furthermore, do we accept the warnings of the Word and act upon them? To know the warning and not heed it is sin (James 4:17). Do we enjoy the blessing of the Lord because we’ve obeyed His will? To have an appetite for God’s Word is a mark of a healthy Christian whose priorities are straight. The Lord has sent the Holy Spirit to teach us His Word, and if we walk in the Spirit, we will learn and live the truth (John 14:26; 16:12–15; 1 Cor. 2:9–10; 1 John 2:20–29).

The Witness within Us—God the Redeemer (vv. 12–14). Unless we have a personal relationship with the Lord so that God is our Father and Jesus is our Redeemer, what we see in creation and what we read in the Bible will not do us much good. The magi in Matthew 2:1–12 started on their journey by following God’s star, a special messenger in the sky to direct them. Then they consulted God’s Word and found that the King was to be born in Bethlehem; so they went to Bethlehem and there found and worshipped the Savior. When you study God’s creation with a Bible in your hand, you can’t help but see Jesus! He is seen in the vine (John 15), the sun (John 8:12; Mal. 4:2), the stars (Num. 24:17), the lambs (John 1:29), the apple trees and lilies (Song 2:3, 16; 6:3), the seed planted in the ground (John 12:23–24), and the bread on the table (John 6:35). The Word in the hand is fine, the Word in the head is better, but the Word in the heart is what transforms us and matures us in Christ (119:11; Col. 3:16–17).

The Word is a light (119:105) and a mirror (James 1:22–25) to help us see ourselves, search our hearts (Heb. 4:12), and recognize and acknowledge our sins. “By the law is the knowledge of sin” (Rom. 3:20; 7:7–14). “Secret sins” are those we don’t even see ourselves, “sins of ignorance” we don’t realize we’ve committed. The Old Testament law made provision for their forgiveness (Lev. 4; Num. 15:22–29) because the sinners were guilty even though they were ignorant of what they had done (Lev. 5:17). However, the law provided no atonement for presumptuous sins (Num. 15:30–36; Deut. 17:12–13). When David committed adultery and arranged to have Uriah murdered (2 Sam. 11—12), he sinned insolently with his eyes wide open and therefore could bring no sacrifice (Ps. 51:16–17). When he confessed his sins, God in His grace forgave him (2 Sam. 12:13), but David paid dearly for his transgressions. Unconfessed sins, even if committed ignorantly, can grow within the heart and begin to rule over us, and this can lead to our committing willful disobedience (“great transgression”—there is no article in the Hebrew text).

Creation is God’s “wordless book,” and the Scriptures are God’s holy Word to us, but God wants to hear our words as “sacrifices” that please Him (141:1–2; Hos. 14:2; Heb. 13:15). The word translated “acceptable” refers to the priest’s examination of the sacrifices to make sure they were without blemish. If the sacrifice wasn’t acceptable to the Lord, the worshipper was not accepted by the Lord (Lev. 1:1–9; 22:17–25; Mal. 1:6–8). The words we speak begin with the thoughts in our hearts (Matt. 12:33–37), so it’s important that we meditate on God’s Word and God’s works, the first two themes of Psalm 19. If we delight in God’s Word, we will naturally meditate on it and give expression of His truth with our lips, and this will help keep us from sin (119:9–16, 23–24, 47–48, 77–78, 97–99). The usage here refers to the “kinsman-redeemer” (goel = “one who has the right to redeem”) who could rescue a relative from difficult situations (Lev. 25:25–28; Num. 35:11–34; the book of Ruth; Isa. 43:14). Jesus is our Redeemer (Gal. 3:13; 4:5; Titus 2:14; Heb. 9:12; 1 Peter 1:18), and He became our “kinsman” when He came in sinless human flesh to die for us on the cross. He is both Rock and Redeemer, for He not only paid the price to set us free, but He also keeps us safe.

Psalm 20

This is a prayer before the battle, and Psalm 21 is the praise after the victory. In verses 1–5, the people pray for their king (we/you); David the king encourages the people in verses 6–8 (I/we/they); and both the king and the people speak in verse 9, where “the king” is Jehovah God, the King. The psalm begins and ends with a plea for God to hear them as they pray and to give victory to the army of Israel (vv. 1, 9). The anointed king was the very life and breath of the nation (Lam. 4:20) and the lamp of Israel (2 Sam. 21:17), and the enemy soldiers would make him their special target (1 Kings 22:31). Those who have problems with the military aspects of some of David’s psalms should remember that David went to war only when the enemy attacked Israel. He did not invade other nations just to gain territory, and he was fighting the Lord’s battles (1 Sam. 17:47; 25:28; 2 Chron. 20:15). The covenant God made with David (2 Sam. 7:11) assured him of victory over his enemies. In this regard, David is a picture of our Lord Jesus Christ, the Commander of the Lord’s armies (Josh. 5:14–15), who one day will ride in victory against the armies of this world (Ps. 45:3–7; Rev. 17:14; 19:11–21). Just as physicians fight a battle against disease and death, so our Lord wages a war against sin and evil. “Lord Sabaoth His name / From age to age the same / And He must win the battle” (Martin Luther). This psalm describes three essentials for victory as God’s people fight against the forces of evil.

1. A Praying People (vv. 1–5). Before the army went out to battle, the Jewish law of warfare required the officers and soldiers first to dedicate themselves to the Lord (Deut. 20:1–4), and this psalm speaks of such a dedication service. “Battles are won the day before,” said Marshall Foch, commander of the Allied forces in World War I. The word may is used six times in verses 1–5 as the people prayed for their king (see NASB, NIV). Not only were the lives of the king and his army involved, but so also was the glory of the Lord (vv. 5, 7). It was a “day of trouble” (see 50:15; 59:16; 77:2; 86:7; 102:2), but Jehovah is a “very present help in trouble” (46:1). In verse 1, the people prayed that God would answer the king’s prayers and lift him up above the enemy (“defend”). “The God of Jacob” is a familiar title for the Lord (24:6; 46:7, 11; 75:9; 76:6; 81:1, 4; 84:8; 94:7; 114:7; 132:2, 5; 146:5; and see Isa. 49:26; 60:16). It suggests that God works on behalf of those who are weak and in special need (see Gen. 35:1–3).

David had brought the ark of the covenant to Mount Zion (2 Sam. 6), which meant that God was enthroned among His people and would help them (80:1; 99:1 NIV). His holy name was upon the sanctuary (Deut. 14:23; 16:2, 11), and therefore His glory was at stake. Many times David had brought sacrifices to the altar and dedicated himself to the Lord (burnt offerings) and given thanks to Him, and he would have offered sacrifices before coming to lead the army. (See 1 Sam. 7:9ff. and 13:9ff.) The Lord did not forget these offerings, which were given as memorials to His great name (Lev. 2:1–2, 9, 16; 5:12; and see Acts 10:4). But David had done more than worship God; he had also sought the Lord’s will concerning strategy for the battle (see 1 Sam. 23). The people prayed that God would bless those plans, for petitions and plans must go together. The central verse in the psalm is verse 5, a confident affirmation of victory before the battle even started. Raising the banners and waving them was a sign of victory, and “Jehovah our banner” was one of God’s special names (see Ex. 17:15–16). The theme of salvation (victory) is repeated in verses 6 and 9.

2. A Confident Leader (vv. 6–8). “Everything rises and falls with leadership,” Dr. Lee Roberson often says, and he is right. Now the king speaks and assures his people that he is confident of success because the Lord has chosen him (“anointed”) and heard his prayers. The people had prayed, “The LORD hear thee” (v. 1), and David’s reply was “He will hear” (v. 6). The Lord would send help not only from Zion (v. 2) but also from the very throne of heaven (v. 6)! Just as God’s hand had reached down and saved David in the past (18:9–18), so His hand would deliver him from the enemy. In the covenant God made with David, He had promised him success in battle (2 Sam. 7:11), and David claimed this promise by faith.

Was the enemy coming with horses and chariots? There was no need to fear, for Israel’s faith was in the Lord. Israel’s kings were commanded not to acquire great numbers of horses and chariots (Deut. 17:16), a law that Solomon disobeyed (1 Kings 10:26–27). Note that the law of warfare even mentions horses and chariots (Deut. 20:1–4; and see 2 Sam. 10:18). God had defeated Egypt’s best troops (Ex. 14:6ff.; 15:4), and He could defeat the enemy attacking David (33:16–17; Prov. 21:31; 2 Kings 19:20–23). “If God be for us, who can be against us?” (Rom. 8:31). God’s people don’t boast in their human resources but in the God who alone can save them in every situation. Only this kind of faith will honor the strong name of the Lord. The enemy will go down in defeat, but Israel will stand upright as victors.

3. A Sovereign Lord (v. 9). Translators don’t agree as to whether “king” in this verse refers to David or to the Lord, the King of Israel (5:2; 10:16; 48:1–2; 84:3; 95:3; 145:1). The Prayer Book version of the Psalms reads, “Save, Lord, and hear us, O King of heaven, when we call upon thee”; and the English Revised Version reads, “Save, LORD: Let the King answer us when we call.” The American Standard Version also reads “King,” and so does the New American Standard Bible. But whether “king” refers to David or to the Lord, verse 9 affirms that the Lord is sovereign because He hears prayer and is able to answer. I prefer “King,” and I can see David, the people, and the troops acknowledging the sovereignty of the great King of Israel. Unless the Lord is King, there can be no victory. “For the LORD is the great God, the great King above all gods” (95:3 NIV). “The LORD Almighty—he is the King of glory” (24:10 NIV). David plans his strategy (v. 4), but the Lord alone can determine the outcome.

Psalm 21

This is probably the praise hymn David and his people sang after the victories prayed for in Psalm 20 as they celebrated a day of national thanksgiving. They had prayed for specific blessings, and God had granted them. The hymn opens and closes with praise for God’s strength granted to His king and the army (vv. 1, 13). Answered prayer ought to be acknowledged by fervent praise. Since only Messiah could win the victories prophesied in verses 8–12, the Jewish Targum states that this psalm is about “King Messiah.” Of course, David is a type of Jesus Christ.

Looking Back: Celebration for Past Victories (vv. 1–7). The people and their king address the Lord and thank Him for what He did for them in answer to their prayers. Compare 21:1 with 21:5; 21:2 with 20:4; and 21:5 with 20:1. The word salvation in verses 1 and 5 means “deliverance, victory.” David had prayed that his life be spared (v. 4), and the Lord answered him (v. 2; 20:1, 6). This blessing was part of God’s covenant with David (2 Sam. 7:16). The word prevent in verse 3 means “to see to it beforehand.” The Lord met Joshua before the battle of Jericho (Josh. 5:13–15), and Melchizedek (a type of Jesus Christ) met Abraham after the battle with the kings (Gen. 14), and God went before David and “welcomed” him (NIV) to the battlefield and the victory. That God goes before His obedient people is a great encouragement (48:14; 77:20; John 10:4; Deut. 8:2).

Some students connect the gold crown of verse 3 with Israel’s victory over the Ammonites at Rabbah (2 Sam. 12:26–31), but this victory actually belonged to Joab. David didn’t join the siege until the very end. The crown is probably symbolic of God’s special “blessings of goodness” upon David (v. 3; and see 8:5). To David, the victory God gave was like a second coronation, assuring him that he was indeed God’s anointed. Length of days forever (v. 4) and blessings forever (v. 6) remind us of God’s covenant with David that was ultimately fulfilled in Christ (2 Sam. 7:6, 13, 16, 29; Luke 1:30–33; and see Ps. 10:16; 45:17; 48:14; 133:3). It was customary to attribute endless life to kings (Neh. 2:3; Dan. 2:4). While he reigned, David would not be “shaken” by his enemies, because his faith was in the Lord (v. 7; 10:6; 16:8; 55:22; 121:3). This declaration of faith is the central verse of the psalm.

Looking Ahead: Anticipation of Future Victories (vv. 8–12). The king trusted in the Lord and so did the people, and they affirmed their faith as they addressed these words to the king. The emphasis is now on the future victories God will give David and Israel because they have faith in the living God. (See 20:7.) God’s right hand is more than a symbol of power; it actively works for His people and brings defeat to their enemies (89:13; 118:15–16; Deut. 5:15). “Find out” means “dispose of.” Just as fire devours what it touches, so the Lord will devour David’s enemies as a cook burns fuel under the oven (79:5; 89:46; Mal. 4:1). The nation of Israel and David’s posterity would be preserved (18:50; 2 Sam. 7:16; Gen. 12:1–3), but there would be no future for the enemy. “Fruit” refers to posterity. (See 127:3, 132:11; Deut. 28:4; Hos. 9:16.) God did give David many victories, and David greatly extended Israel’s borders and brought peace to the kingdom. The nations might get together and plot against him, but David would still win the battle.

Looking Up: Exaltation of the Lord of the Victories (v. 13). As in 20:9, the psalm concludes with a statement addressed to the Lord and expressing praise for His greatness. David fought battles and won victories, not to exalt himself, but to magnify the Lord, and his people knew this. David showed this same spirit as a youth when he killed the giant Goliath (1 Sam. 17:36, 45–47). Psalm 20 closes with the people and the king asking God to hear their prayers, and Psalm 21 closes with the prayer that God would be “lifted up on high” and exalted. “[T]hose who honor Me I will honor” (1 Sam. 2:30 NKJV).

Psalm 22

Psalms 22; 23; and 24 form a trilogy on Christ the Shepherd. In 22, the Good Shepherd dies for the sheep (John 10:1–18); in 23, the Great Shepherd lives for the sheep and cares for them (Heb. 13:20–21); and in 24, the Chief Shepherd returns in glory to reward His sheep for their service (1 Peter 5:4). Aijeleth Shahar (or Hash-shahar) is interpreted to mean “the doe (or hind) of the morning” or “help at daybreak.” It may have been the name of the tune to which this psalm was sung.

David is the author, but we have a difficult time finding an occasion in his life that would call forth this kind of psalm. According to the record, the Lord never deserted him in his hour of need but always provided friends to help him and deliverance from his enemies. The intense suffering described here isn’t that of a sick man in bed or a soldier in battle. It’s the description of a criminal being executed! Numerous quotations from the psalm in the four gospels, as well as Hebrews 2:10–12, indicate that this is a messianic psalm. We may not know how this psalm related to the author’s personal experience, but we do know that David was a prophet (Acts 2:30), and in this psalm he wrote about the death and resurrection of Jesus Christ. The first part (vv. 1–21) focuses on prayer and suffering and takes us to the cross, while the second part (vv. 22–31) announces the resurrection and expresses praise to the glory of God. An understanding of Messiah’s suffering and glory is basic to grasping the message of the Bible (Luke 24:25–27; 1 Peter 1:11). We will try to see both David and the son of David as we study this psalm.

Prayer in a Time of Suffering (vv. 1–21). There were three burdens that moved David to pray for God’s help, and they apply to Jesus as well.

(1) He was abandoned by the Lord (vv. 1–5). The opening words of the psalm immediately transport us to Calvary, for Jesus quoted them at the close of a three-hour period of darkness (vv. 1–2; Matt. 27:45–46; Mark 15:34). “I am not alone,” Jesus had told His disciples, “because the Father is with me” (John 16:32), and yet He cried out that the Lord had forsaken Him. When He spoke these words, He had been engaged in a mysterious transaction with the Father, dying for the sins of the world (1 John 2:2; 4:14). On the cross, Jesus was “made sin” (2 Cor. 5:21) and made “a curse” (Gal. 3:13) for us. In some inexplicable way He experienced what condemned lost sinners experience “away from the presence of the Lord” (2 Thess. 1:9 NASB; see Matt. 25:41). However, note that both David and Jesus called Him “my God,” making it clear that they still knew and trusted the Father.

This was not the cry of a complaining servant but the sob of a broken-hearted child asking, “Where is my father when I need him?” As David prayed for help, he wondered why God didn’t answer him. After all, He was a God of compassion who was concerned about His people, and He was a holy God who practiced justice. Even more, Israel was God’s special covenant nation, and He was “enthroned upon the praises of Israel” (v. 3 NASB; see 80:1; 99:1; Isa. 66:1–2). Only Israel had God’s divine law and could worship Him in a way acceptable to Him (John 4:21–24). Many times in the past, the Lord had kept His covenant promises to Israel and fought battles, so why was He distant now? Compassion, justice, and the sacred covenant were strong arguments for God’s intervention—but He was silent.

(2) He was despised by the people (vv. 6–11). These words especially apply to our Savior. “I am a worm and not a man” (v. 6 NASB) is a forgotten “I am” statement that speaks of how little value the leaders of Israel and the Roman officials placed on Jesus of Nazareth. A worm is a creature of the ground, helpless, frail, and unwanted. Isaiah 52:14 predicted that Messiah would be terribly disfigured by His enemies and not even look human. (See also Isa. 49:7; 50:6; 53:3; and for “reproach,” see Ps. 69:9; Rom. 15:3. For the fulfillment of vv. 7–8, see Matt. 27:39, 43; Mark 15:29; Luke 23:35–36.) David reminded the Lord that from birth He had cared for him, so why abandon him now? (See 139:13–16.) David had learned to trust in the Lord (“hope”) from infancy and was not going to relent now. “Trust” is used three times in verses 4–5 and also in verse 8.

(3) He was condemned by the law (vv. 12–21). David looked around and saw his enemies, and so brutal were they that he compared them to animals: bulls (v. 21), lions (vv. 13, 21; and see 7:2; 10:9; 17:12; 35:17; 57:4; 58:6), and dogs (vv. 16, 20). Bashan was a very fertile area east of the Sea of Galilee and north from the Yarmuk River to Mount Hermon, now known as the Golan Heights (Jer. 50:19; Deut. 32:14; Ezek. 39:18; Amos 4:1). The wild bulls encircled their prey and then moved in for the kill. The dogs were ravaging, savage, wild dogs that lived in the garbage dumps and traveled in packs looking for victims. The people involved in arresting and condemning Jesus were only beasts attacking their Creator (2:1–3; Acts 4:23–28). Then David looked within and saw himself (vv. 14–18), and the description is surely that of a man being crucified. He is stripped of his clothing, placed on a cross, and nails are driven through his hands and feet. As he hangs between heaven and earth, his body is dehydrated, intense thirst takes over, and the end of it all is “the dust of death” (v. 15; see Gen. 3:19; Job 7:21; 10:9; 17:16; Eccl. 3:20). Like ebbing water and melting wax, his strength fades away, and he becomes like a brittle piece of broken pottery. (For the application to Jesus, see Matt. 27:35; Mark 14:24; Luke 23:34; John 19:23–24, 28.) It is remarkable that David should describe crucifixion because it was not a Jewish means of capital punishment, and it’s unlikely that he ever saw it occur. David the prophetic psalmist (Acts 2:30) saw what would happen to Messiah centuries later.

Finally, David looked up to the Lord and prayed one more time for the strength he needed (vv. 19–21). In verse 1, he mentioned that God was far from helping him, and he repeated this in verse 11, but he asks a third time for the Lord to come near and intervene. “The sword” in verse 20 may refer to the authority of the Roman government (Rom. 13:4), for it was Pilate who authorized Christ’s death. “Darling” in verse 20 means “my only one,” as an only child (Gen. 22:2), and refers to the one and only life that David possessed (see 35:17). Once lost, it could not be regained. We may translate verse 21, “Save me from the lion’s mouth, and from the horns of the wild oxen you have delivered me” or “you have heard me.” In verse 2, he wrote that God had not answered, but now he almost shouts, “You have answered me!” (See also v. 24.) This is the turning point of the psalm.

Praise in the Time of Victory (vv. 22–31). We move now from suffering to glory, from prayer to praise (vv. 22, 23, 25, 26). In verses 1–21, Jesus “endured the cross,” but now He enters into “the joy that was set before him” (Heb. 12:2; and see Jude v. 24). He had prayed to be delivered out of death (Heb. 5:7), and that prayer was answered. Jesus sang a Passover hymn before He went to the cross (Matt. 26:30; Mark 14:26), and according to Hebrews 2:12, the risen Christ praised God in the midst of His people after His resurrection (see Matt. 18:20). Note that in His song, our Lord deals with the expanding outreach of the atoning work He finished on the cross.

The great assembly (vv. 22–25). There is no biblical evidence that Jesus appeared to any unbelievers in the days immediately after His resurrection (1 Cor. 15:1–7). “The great congregation” (assembly) included those who believed in Jesus who became a part of His church when the Spirit came at Pentecost. But the church is made up of believing Jews and Gentiles who form one body in Christ (Eph. 2:11ff.), so the song included the seed of Jacob (Israel). The first Christians were Jewish believers, and all Gentiles in the church are, by faith, the children of Abraham (Gal. 3:26–29). God did not despise His Son in whom He is well pleased (v. 24) but accepted His work on the cross and proved it by raising Him from the dead (Rom. 4:24–25).

The glorious kingdom (vv. 26–29). The image here is that of a feast and was a familiar picture to the Jews of the anticipated messianic kingdom (Isa. 25:6–9; Matt. 8:10–12; Luke 13:29; 14:15). When a Jewish worshipper brought a peace offering to the Lord, he retained part of it to use for a feast for himself, his family, and any friends he wanted to invite (Lev. 3; 7:15ff.); and this tradition became a picture of the future glorious kingdom. But believing Gentiles will be also included in this feast (v. 27), and Messiah will reign over all the earth. God promised Abraham that his descendants would bring blessing to the whole world (Gen. 12:1–3). This has been fulfilled in the coming of Christ to die for the world, but when He comes again, it will have a glorious fulfillment in the establishing of His glorious kingdom. Both the prosperous and the poor will submit to Him (v. 29) and find their satisfaction in His grace alone. Orthodox Jews close their religious services by quoting Zechariah 14:9: “And the LORD shall be king over all the earth; in that day there shall be one LORD with one name” (Jewish Publication Society translation).

The generations to come (vv. 30–31). The blessings of the atonement and the kingdom will not be temporary but perpetual, from one generation to another. Three generations are listed here: a seed (see Isa. 53:10), a second generation, and a people that shall be born. This reminds us of 2 Timothy 2:2. But the emphasis isn’t on what God’s children have done but on the fact that the Lord did it all: “He has done it” (v. 31 NIV). “It is finished” is what Jesus cried from the cross (John 19:30).

Psalm 23

This is the psalm of the Great Shepherd who cares for His sheep and equips them for ministry (Heb. 13:20–21), the “great high priest” (Heb. 4:14) who “ever liveth to make intercession for us” (Heb. 7:25). Certainly this psalm has a message for the sorrowing, but it’s unfortunate that it’s used primarily at funerals, because Psalm 23 focuses on what Jesus does for us “all the days of [our] life” and not just at death (v. 6). It’s also unfortunate that people tend to spiritualize the psalm and fail to see it in its true setting. They see David, a “young shepherd boy,” lying on his back in the pasture and pondering the things of God, when he probably wrote this psalm late in his life, possibly during the rebellion of Absalom (2 Sam. 13—19). In it, David deals with some of the difficult things he experienced during his long walk with the Lord. While people of all ages love and quote this psalm, its message is for mature Christians who have fought battles and carried burdens.

Abel, the first martyr, was a shepherd (Gen. 4:2), and so were the patriarchs of Israel. Moses spent forty years caring for his father-in-law’s sheep, and David, Israel’s greatest king, served his father as a shepherd. The image of God as Israel’s shepherd begins in Genesis 48:15 (NIV) and 49:24 and continues throughout Scripture (28:9; 80:1; 95:7; 100:3; Isa. 40:11; 49:10; Jer. 31:10; Ezek. 34:11–15; Matt. 10:6; 15:24; Mark 6:34). The promised Messiah was seen as a shepherd (Ezek. 34:16, 23; Mic. 5:4; Zech. 13:7; Matt. 2:6; 26:3; Mark 14:27; John 10). In Psalm 22, David compared the enemy to animals that are clever and strong (22:12–16, 21), but in this psalm, he pictured God’s people as lowly sheep. Why? So we would learn about the Shepherd and see how tenderly He cares for us. Sheep are defenseless animals that are prone to get lost, and they need almost constant care. You can’t drive sheep as you do cattle; they must be led. The Eastern shepherds know their sheep by name and can call them, and they will come (John 10:1–5). The sheep were kept, not for food but for wool, milk, and reproduction. In this psalm, David explains that if we follow the Lord and trust Him, He will meet our every need, no matter what the circumstances may be.

In the Pasture—Adequacy (vv. 1–3). “The LORD” is Jehovah God, the covenant-making God of Israel. The compound names of Jehovah in the Old Testament reflect the contents of this psalm.

“I shall not want”—Jehovah-jireh, “the LORD will provide” (Gen. 22:14)

“still waters”—Jehovah-shalom, “the LORD our peace” (Judg. 6:24)

“restoreth my soul”—Jehovah-Rophe, “the LORD who heals” (Ex. 15:26)

“paths of righteousness”—Jehovah-Tsidkenu, “the LORD our righteousness” (Jer. 33:16)

“thou art with me”—Jehovah-shammah, “the LORD is there” (Ezek. 48:35)

“presence of mine enemies”—Jehovah-nissi, “the LORD our banner” (Ex. 17:15)

“anointest my head”—Jehovah-M’Kaddesh, “the LORD who sanctifies” (Lev. 20:8)

The verb is a participle and means “is shepherding me.” Eastern shepherds guarded their sheep; led them; provided food and water for them; took care of them when they were weary, bruised, cut, or sick; rescued them when they strayed; knew their names; assisted in delivering the lambs; and in every way simply loved them. What does this say to pastors today? In the Holy Land, pastures were lush and green following the rainy season, but this didn’t last all year. There were no fences; the land was rough and dangerous, abounding with wild animals and snakes; and the helpless flock needed constant oversight. Even if he didn’t own the sheep, the shepherd treated them as if they were his and had to give an accounting for any that were missing. Our Lord called believers “my sheep” because He died for them (1 Peter 1:18–19) and because the Father gave them to Him (John 17:12). The emphasis in verses 1–3 is that Jesus is adequate for every need the sheep may have as they are in the pasture. Primarily, they need food (grass), water, rest, and a shepherd who knows where to lead them. When God’s people follow their Shepherd, they have all that they need and will not lack the necessities of life (37:25; Matt. 6:33; Phil. 4:19). Sheep will not lie down when they are hungry, nor will they drink from fast-flowing streams. Sometimes the shepherd will temporarily dam up a stream so the sheep can quench their thirst. You can read verse 2 “beside the stilled water.” In heaven, our Shepherd will lead us to fountains of living water (Rev. 7:17).

The word translated “lead” in verse 2 means “to lead gently.” You cannot drive sheep. The sheep hear the shepherd’s voice and follow him, just as we listen to Christ in His Word and obey Him (John 10:3–5, 16, 27). If a sheep goes astray, the shepherd leaves the flock in charge of his helpers and goes to find the lost animal. (See Matt. 9:36; 18:12–14; Luke 15:3–7.) The word paths in verse 3 (NASB) means “well-worn paths, ruts.” When sheep start to explore an exciting new path, it will lead them into trouble. “Do not be carried away by varied and strange teachings” (Heb. 13:9 NASB). God cares for us because He loves us and wants us to glorify Him (“for his name’s sake”). The shepherd cares for the sheep because he loves them and wants to maintain his own good reputation as a faithful shepherd.

In the Valley—Serenity (v. 4). This is the central verse of the psalm, and the personal pronoun changes from he to you. David is not speaking about the shepherd but speaking to the shepherd. In the dark valley, He is not before us but beside us, leading the way and calming our fears. The “vale of deep darkness” represents any difficult experience of life that makes us afraid, and that includes death. Sheep lack good vision and are easily frightened in new circumstances, especially where it’s dark; and the presence of the shepherd calms them. The rod was a heavy cudgel with which the shepherd could stun or kill an attacking beast, and the staff was the shepherd’s crook, which he used to assist the individual sheep. At evening, he would have the sheep pass under the crook one by one so he could count them and examine them (Lev. 27:32). It gave the flock peace knowing that the shepherd was there and was equipped for any emergency. He is “Emmanuel … God with us” (Matt. 1:23). Jesus is not a hireling who runs away at the sight of danger; He is a true Shepherd who laid down His life for His sheep (John 10:11–15). God’s sheep have “peace with God” (Rom. 5:1) and may enjoy “the peace of God” (Phil. 4:4–7) as they trust Him. Through life, as we follow the Shepherd, we will have many and varied experiences, some of which will be very trying, but none of them will take the Lord by surprise. We may trust Him and have peace. The closer we are to our Shepherd, the safer we are and the more His peace will fill our hearts. (See Isa. 40:9–11; 43:1–3; Rev. 1:17–18.)

In the Fold—Certainty (v. 5). Some students believe there is a change of metaphor here, from the shepherd and his sheep to the host and his guest, but this is not necessarily the case. “Table” doesn’t necessarily refer to a piece of furniture used by humans, for the word simply means “something spread out.” Flat places in the hilly country were called “tables,” and sometimes the shepherd stopped the flock at these “tables” and allowed them to eat and rest as they headed for the fold (see 78:19). After each difficult day’s work, the aim of the shepherd was to bring the flock safely back to the fold, where the weary sheep could safely rest for the night. Sometimes at the fold, the shepherd would spread out food in a trough, because sheep lie down and rest after they have eaten. As they slept, they would be protected by a stone wall that surrounded them, and the shepherd himself would sleep across the opening and be the door (John 10:7–9). During the night, thieves and dangerous animals might approach the fold, but there was no way they could reach the sheep. The Lord doesn’t always remove the dangers from our lives, but He does help us overcome them and not be paralyzed by fear. This is what it means to be “more than conquerors” and have peace in the midst of danger (Rom. 8:31–39).

The shepherd would examine the sheep as they entered the fold to be sure none of them was bruised, injured, or sick from eating a poisonous plant. To the hurts, he applied the soothing oil, and for the thirsty, he had his large two-handled cup filled with water. He would also apply the oil to the heads and horns of the sheep to help keep the flies and other insects away. The sheep knew they were safe, and they could sleep without fear.

In the Father’s House—Eternity (v. 6). As the shepherd lay each night at the door of the sheepfold, he looked back over the day and gave thanks that the Lord had blessed them with goodness and mercy. As an old man, David looked back over his long life and came to the same conclusion. Despite his sins and failures, he had been followed by goodness and mercy, which is the Old Testament equivalent of Romans 8:28. “Surely” means “only.” As David looked ahead, he knew he would be in heaven—the Father’s house—forever. This isn’t a reference to the temple, because the king didn’t live in the temple. Furthermore, nobody could live there or anywhere else forever. Jesus used this vocabulary to speak about heaven (John 14:1–6). The things that perplex and disturb us today will all be clear when we get to heaven. We will look back and see “only goodness and mercy.” Under the old covenant, the sheep died for the shepherd, but under the new covenant, the Shepherd died for the sheep—and we shall meet our Shepherd in heaven! “For the Lamb who is in the midst of the throne will shepherd them and lead them to living fountains of waters. And God will wipe away every tear from their eyes” (Rev. 7:17 NKJV).

Psalm 24

Most commentators connect this psalm with David’s bringing the ark of the covenant into Jerusalem (2 Sam. 6; 1 Chron. 15:1—16:3), and it may well be that David wrote it for that occasion. It appears to be an antiphonal psalm. The people (or a Levitical chorus) opened with verses 1–2; a leader asked the questions in verses 3, 8a, and 10a; and the chorus or the people answered with verses 4–6, 8b, and 10b. It was sung in Herod’s temple each Sunday, and some connect the psalm with our Lord’s entrance into Jerusalem on what we call Palm Sunday. For years, the church has assigned this psalm to be read on Ascension Day, the fortieth day after Easter. Christians see Jesus Christ as “the Lord of Glory,” first of all returning to heaven after His passion (Eph. 4:8; Col. 2:15), and then returning in glory to establish His kingdom (Matt. 25:31). This explains the repetition of “Lift up your heads” in verses 7 and 9. The psalm presents a threefold privilege God has given His people.

1. We Are Stewards Who Enjoy His Goodness in Creation (vv. 1–2). Of all the heavenly bodies created by the Lord, the earth is the one He has chosen to be His own special sphere of activity. Clarence Benson called the earth “the theater of the universe,” for on it the Lord demonstrated His love in what Dorothy Sayers called “the greatest drama ever staged.” He chose a planet, a people, and a land; and there He sent His Son to live, to minister, to die, and to be raised from the dead, that lost sinners might be saved. The earth is God’s, everything on it and in it is God’s, and all the people on the earth are God’s, made in His image and accountable to Him. The divine name “LORD” is used six times in this psalm. “All the earth is mine” (Ex. 19:5), says the Creator, but in His goodness He has shared it with us. He is “possessor of heaven and earth” (Gen. 14:19, 22), and we are guests on His planet, stewards of all that He gives us to enjoy (1 Tim. 6:17) and to employ. This stewardship is the basis for the way we treat planet Earth and protect the treasures God has shared with us. Anything we give to Him, He has first given to us (50:10–12; 1 Chron. 29:14). Paul quoted 24:1 in 1 Corinthians 10:25–26 to remind believers that all food was permitted to them (see also Mark 7:14–23; 1 Tim. 4:3–5). The place of “water” in the creation is seen in 104:5–9; 136:6; Genesis 1:1, 6–7, 9; 49:25; Exodus 20:4; and Deuteronomy 33:13.

2. We Are Worshippers Who Experience His Grace in Redemption (vv. 3–6). Psalm 15 is a parallel text, and both psalms emphasize the fact that to worship God means going up higher. God’s Son sits on the throne in the heavenly Zion (2:6), and the mercy seat on the ark was God’s throne in the earthly Zion. The Levites carrying the ark had to be ceremonially clean, and God’s people must be clean if they wish to worship the King and please Him. “Clean hands” speak of righteous conduct (Isa. 1:15–16, 18) and a “pure heart” of godly character and motives (Matt. 5:8). “Vanity” refers to the worship of idols (“worthless things”) and “swearing deceitfully” to all kinds of deception, especially false witness in court.

The reward is the gift of salvation, the righteousness of God (Gen. 15:6). However, nobody on God’s earth is able to meet these standards. “All have sinned, and come short of the glory of God” (Rom. 3:23). Good works or religious character cannot save us. The only way we can enter into God’s presence is through the merits of Jesus Christ, which means we must repent of our sins and put our faith in Him. Only Jesus Christ qualifies to enter the Father’s presence, and He has gone to heaven to represent His people and intercede for them before the Father’s throne. To “seek God’s face” means to have an audience with the King (Gen. 44:23; Ex. 10:28; 2 Sam. 14:24, 28, 32), and this is now possible through the work of Christ on the cross (Heb. 10:1–25). God’s righteousness is a gift, not a reward for good works (Rom. 3:21—4:9; 5:17; 10:1–10). David compared the generation of God-seeking people to their ancestor Jacob, who saw the face of God and held on by faith until he received a blessing (Gen. 32:24–32). Jacob certainly wasn’t a perfect man, but the Lord saved him and even is called “the God of Jacob” (Ps. 46:7, 11).

3. We Are Victors Who Celebrate His Glory in Conquest (vv. 7–10). Five times in this text God is called the King of Glory. Jesus is the Chief Shepherd who will one day return in glory and give each faithful servant a crown of glory (1 Peter 5:1–4; and see Ps. 1:7, 4:11–14; 5:10; 1 Cor. 2:8). The gates of Jerusalem opened outward, so what is meant by “be lifted up”? Certainly there would be plenty of headroom for the Levites to carry in the ark, and it wouldn’t be required to raise the lintels of the gates. Martin Luther translated it, “Open wide the portals,” that is, “Give a hearty welcome to the Lord!” Bringing in the ark may have reminded David of what Moses and the leaders of Israel sang when the ark was carried in the wilderness (Num. 10:33–35; Ps. 68:1–3; 132:8). The administration of an ancient city was transacted at the city gates, so the gates were to those people what the city hall is to citizens in the Western world today. David was commanding the whole city to welcome the Lord and give honor to Him. The King of Glory is also “the Lord of Hosts,” a title used nearly three hundred times in the Old Testament. “Hosts” means “armies,” and this can mean the stars (Isa. 40:26), the angels (Ps. 103:20–21), the nation of Israel (Ex. 12:41), or all believers who belong to the army of Christ (2 Tim. 2:3–4; 2 Cor. 10:3–6; Eph. 6:10ff.).

But why were the gates of Jerusalem addressed twice (vv. 7, 9)? The King of Glory is Jesus Christ. When He entered Jerusalem on Palm Sunday, the whole city didn’t receive Him and praise Him. This psalm had been sung that morning at the temple, but it wasn’t applied to Jesus of Nazareth. Instead of accepting Him and honoring Him, the leaders rejected Him and sent Him to Golgotha to be crucified. However, in His death and resurrection, Jesus won the battle against Satan and sin, and when He ascended back to heaven and entered the heavenly Zion (Heb. 12:18ff.), He was received as the victorious Lord of Hosts and the King of Glory. However, Jesus will return to the earth and fight a battle against the armies of the world and be victorious (Rev. 19:11ff.; Isa. 63:1–3). He will deliver Jerusalem from her enemies (Zech. 12—14) and establish His kingdom on earth. Then His people will receive Him in Jerusalem, the Lord of Hosts, the King of Glory; and “the LORD shall be king over all the earth” (Zech. 14:9). Meanwhile, we can triumph in life through Jesus Christ (2 Cor. 2:14) and be “more than conquerors” through faith in Jesus Christ (Rom. 8:31–39).

As children of God, we belong to three worlds: the world of creation around us, the world of the new creation within us (2 Cor. 5:17), and “the world to come” of the wonderful final creation that will be our home for eternity (Rev. 21—22).

Psalm 25

This psalm pictures life as a difficult journey that we can’t successfully make by ourselves. The word way is used four times (vv. 4, 8, 9, 12) and paths once (v. 10), and we find the psalmist crying out to God for wisdom as he makes decisions (vv. 4–5). He is surrounded by enemies (v. 2) who hate him (v. 19), lay traps for him (v. 15), and want him to fail and be ashamed (vv. 2, 3, 20). The psalmist knows he is a sinner who doesn’t deserve God’s help (vv. 7, 11, 18), but he relies on the goodness and mercy of the Lord. Psychologist M. Scott Peck writes, “Once we truly know that life is difficult—once we truly understand and accept it—then life is no longer difficult.” David knew that the path of life wasn’t easy, but he succeeded in the journey because he held to three unwavering assurances.

1. The Help We Need Comes from God (vv. 1–7). Other people may lift up their hearts to idols (24:4), which are only manufactured substitutes for God, but David lifted his heart up to the Lord, for He is the only true source of encouragement. In one of the darkest hours of his life, when David had lost everything, he “encouraged himself in the LORD his God” (1 Sam. 30:6). It has well been said, “When the outlook is bleak, try the uplook.” He affirmed his faith in the Lord and his desire to glorify His name. He didn’t want to fail and bring disgrace to the name of the Lord. So, he waited on the Lord, worshipped, and confidently asked for His help. He desperately needed wisdom to make the right decisions, avoid the traps, and reach the goal.

David not only prayed for God’s guidance, but he asked for insight to understand the Word; for only there could he learn God’s ways and understand his own path. “Lead me in thy truth” reminds us that the Word and prayer always go together (1 Sam. 12:23; John 15:7). David is referring to God’s covenants with His people, the precepts and promises He gave them to keep them in His will so they could enjoy His blessing (v. 10; Deut. 27—30). David knew the history of Israel, that God had graciously helped them when they cried out to Him, and so he prayed with assurance and faith. But he also prayed with contrition, confessing his sins to the Lord (vv. 7, 11). He had regrets about some of his youthful omissions of obedience or commissions of sin, and he wanted forgiveness. He prayed “for thy goodness’ sake” (v. 7) and “for thy name’s sake” (v. 11; see 23:3; 31:3; 79:9; 106:8; 109:21; 143:11). “My help comes from the LORD who made heaven and earth” (121:2 NASB).

2. Our God Can Be Trusted (vv. 8–14). At this point, David paused to meditate on the character of the Lord his God. After all, why pray to the Lord if He can’t be trusted? But He can be trusted! To begin with, He is “good and upright,” and what He says and does are always right. If we submit ourselves to Him in meekness, He will teach us His ways, but if we are arrogant, He will be silent. In the New Testament, the word meek describes a horse that has been broken, a soothing wind on a hot day, and a healing medicine. Meekness is not weakness; it is power under control. God can be trusted to guide those who obey His Word (v. 10), for a willingness to obey is the first step toward spiritual understanding (John 7:17).

God can be trusted to be merciful and gracious to those who repent (v. 11), but we must walk in the fear of the Lord (v. 12). “He [God] will instruct him in the way chosen for him” (v. 12 NIV). Knowing that the Lord has a plan for our lives and that this plan is the very best for us should give us great joy and confidence as we seek His will (16:11; 139:13–16; Eph. 2:10). According to God’s covenant arrangement, those who obey will receive His provision and protection, and there will be blessing also for the next generations in the family (Deut. 4:1–14). The word children is used nearly forty times in Deuteronomy, reminding us that our descendants can receive blessing from our obedience or sorrow because of our sins. If we love Him, fear Him, and obey His Word, He will draw near to us and share His plans with us. “Secret” in verse 14 means “intimate conversation, plans, and purposes,” what Jesus spoke about in John 15:15 and what Abraham experienced in Genesis 18:16ff. (See also Jer. 23:18, 22; Prov. 3:32; Amos 3:7.) As we “walk with the Lord in the light of His Word,” we develop a close fellowship with Him and better understand His ways. Yes, the Lord can be trusted to help us; and when He helps, He does it in mercy and truth (“loving and faithful,” NIV).

3. Trusting God Brings Us Victory (vv. 15–22). David once again turns to prayer and mentions to the Lord the special burdens that beset him, the dangerous enemies without, and the distressing emotions within. But he wouldn’t mention them to the Lord if he didn’t believe the Lord could help him! What were the enemies that God helped him to conquer?

Danger (v. 15). The enemy had put snares in the path, but David trusted the Lord to protect him. Satan is a destroyer and a murderer and would trap us all if he could, but if we are in God’s will, he can’t harm us.

Loneliness (v. 16). Those who have never had to exercise authority and make difficult decisions involving other people sometimes overlook the loneliness of leadership. As we obey the Lord, we sometimes see friends and even family members turn against us, and this is painful. Three of David’s sons—Absalom, Amnon, and Adonijah—turned against him, and so did his close friend and counselor Ahithophel.

A broken heart (v. 17). If we sit alone and feel sorry for ourselves, we will never grow in the Lord and accomplish greater things for Him. Enlarged trouble will either make us or break us, turn us into giants or crush us into pygmies. Review 4:1 and 18:19 and 36 to see how God helped David to grow. God can heal a broken heart if we give Him all the pieces and let Him have His way.

Regrets (v. 18). As we have seen from verse 7, David may have had deep regrets because of things he had done in the past, and these regrets were robbing him of peace and joy. Satan is the accuser (Rev. 12:10) and wants to remind us of our sins, even though the Lord has forgiven them and holds them against us no more (Heb. 10:11–18).

Fear (vv. 19–20). We don’t know what the situation was, but whatever it was, David feared for his life. Even more, he feared that he would fail and bring disgrace to the name of the God he loved. His enemies were increasing and so was his fear, but he trusted the Lord to take care of both.

Despair (vv. 21–22). “I wait on you” also means “I have hope in you.” To lose hope is to surrender the future to the enemy, and that only destroys the meaning of the present. David was a man of integrity (7:8; 26:1, 11; 41:12; 78:72); he was wholehearted in his obedience to the Lord. Whatever lies the enemy was spreading about him, David knew that the Lord saw his heart and approved of his character. The prayer in verse 22 may have been added so the psalm could be used in public worship, but it expresses a basic truth: We are never alone in our trials, for as members of God’s believing community, we have encouragement from one another. Our brothers and sisters around the world are also suffering trials (1 Peter 5:9), so we are not alone.

David survived his trials and was able to write Psalm 26:12: “My feet stand on level ground; in the great assembly I will praise the LORD” (NIV). May we follow his example!

Psalm 26

Psalms 26; 27; and 28 reveal David’s love for God’s sanctuary (26:6–8; 27:4–7; 28:2), which in David’s day was the tabernacle on Mount Zion. God didn’t permit David to build the temple (2 Sam. 7), but He did give him the plans for the temple and helped him accumulate from the spoils of battle great wealth to provide material for constructing the temple (1 Chron. 22; 28—29). But not all who gathered to worship at the sanctuary were sincere in their walk or their worship, and some of them were openly disobedient and spread lies about the king. It was this situation that led to the writing of this psalm. In it, David makes three requests of the Lord.

1. Vindicate Me (v. 1). The enemies who were slandering David are described in verses 4–5 and 9–10. They were deceitful, hypocritical, and wicked evildoers, sinners who schemed to rob others and even accepted bribes (Amos 5:12), murdering those who stood in their way. David the king was a godly man, but not every judge and official in the government was walking with the Lord. Perhaps all of this occurred at the time when Absalom was trying to seize the throne by spreading lies about his father (see 2 Sam. 14—15). David would see these deceitful men at the tabernacle altar, bringing their offerings, and it deeply grieved him. (See 119:28, 115, 136, 150, 158.) Throughout the history of both Israel and the church, there was a “congregation of evildoers” (v. 5; 50:16–21) along with the congregation of true worshippers (v. 12), the tares among the wheat (Matt. 13:24–30, 36–41), and wolves in sheep’s clothing (Matt. 7:15; Acts 20:26–31).

“Vindicate” means “give me justice, defend my reputation” (see 7:8; 35:24; 43:1). David was a man of integrity (7:8; 25:21; 41:12; 78:72), a fact that was affirmed by the Lord Himself (1 Kings 9:4–5). The people attacking him were “dissemblers” (v. 4) or “hypocrites,” play-actors who wore masks to cover up their evil character. Integrity means wholeness of character, an undivided mind and heart, completely devoted to the Lord. Without wavering, David stood for what was right, but double-minded people are unstable in all their ways (James 1:8). His life revealed a balance of faith (“I have trusted“) and works (“I have walked”), as commanded in James 2:14–26. When your character and conduct are attacked, it isn’t wrong to vindicate yourself, as Paul did (2 Cor. 10—12), or to ask the Lord to vindicate you. We aren’t just defending ourselves; we’re defending the name of the Lord whom we serve. Our vindication is “for his name’s sake” (23:3; 25:11).

2. Examine Me (vv. 2–8). As with David’s words in 18:20–24, this is not an expression of self-righteousness (see Luke 18:9–14), but rather the honest testimony of a real man of God. The words translated “examine” and “try” refer to the testing of metals to determine their true value and also to remove the dross (12:6; 17:3). “Heart and mind” is “kidneys and heart” in the original, the kidneys being the seat of the emotions and the heart the place of moral decision. (See 139:23; Phil. 4:7; Rev. 2:23.) David’s life was motivated and controlled by God’s love and truth (faithfulness; see 6:4; 25:5–7, 10; 40:10; 57:3; Ex. 34:6). The Lord was faithful to His covenant, and David was faithful to the Lord. Though David occasionally fell, as we all do, the habitual bent of his life was toward the Lord and His Word. He refused to have fellowship with the hypocrites in the congregation, the “men of vanity, nothingness” who pretended to worship the Lord and keep His covenant. This doesn’t imply that he was isolated from the real world (1 Cor. 5:10), but rather that he didn’t allow it to defile him (1:1–2; 2 Cor. 6:14—7:1). While the assembly of the wicked needs our witness, it’s with the congregation of the righteous that we share our worship (35:18; 40:9–10; 89:5; 107:32; 149:1). David was balanced: He hated sin but he loved the things of God (vv. 5, 8). In walking (vv. 1, 3, 11), standing (v. 12), and sitting (v. 4), he kept himself from evil (see 1:1).

The wicked came to the sanctuary to hide their sins; they made it a “den of thieves,” the place where criminals run and hide (Matt. 21:13; Jer. 7:11). But David went to the sanctuary to worship God and bear witness to His grace and mercy. His hands were clean (24:4), his sacrifice was acceptable (see Isa. 1:10–17), and his voice was clear as he praised the Lord. Cleansing comes from the blood of Christ (1 John 1:7, 9) and the water of the Word (Eph. 5:26–27; John 15:3). In order to serve God acceptably, the priests were required to wash their hands and feet at the laver (Ex. 30:17–21). (On washing hands to prove innocence, see Deut. 21:1–9.) Nowhere in the law of Moses do we find instructions about processions and praise around the altar, but neither were they forbidden. David was an enthusiastic worshipper of the Lord (see 43:4; 2 Sam. 6:12–23) and enjoyed his times of worship. The king brought sacrifices of thanksgiving (Lev. 3:1–17; 7:11–38) because he loved the Lord and the Lord’s house (27:4–6; 42:4; 122:1–4, 9; 1 Chron. 29:3). He glorified God at the place where God’s glory dwelled (Ex. 40:35). David is a good example for us to follow in our own worship.

3. Redeem Me (vv. 9–12). David couldn’t stop the hypocrites from joining the worshipping congregation, but he could help from becoming like them; so he asked the Lord to deliver him from that sin. “Don’t sweep me away with the wicked!” The sheep and goats and the wheat and tare may be mixed today, but there is coming a day when God will separate them; on that day, the wicked will perish (1:4–6; Matt. 7:21–23; 25:31–46). The godly must constantly beware of the evil influences of the world and especially of those who profess to love God but are using “religion” as a cover-up for their sins. To remain faithful, we must also ask God to be merciful to us and help us maintain our integrity. Once we begin to waver (v. 1 NASB), it becomes easier to stumble and fall. “Therefore let him who thinks he stands take heed lest he fall” (1 Cor. 10:12 NKJV). David was standing on level ground (see 27:11; 143:10; Isa. 40:4). He would not waver.

Psalm 27

According to the title of this psalm as recorded in the Septuagint, David wrote it “before he was anointed.” This means it was probably written when he was exiled from home and being hunted by King Saul and his men. The psalm does reveal that David was in great danger from violent evildoers (v. 2) who were lying about him (v. 12) and wanting to kill him (vv. 2, 12), and Saul and his men qualified. But despite this difficult and dangerous situation, David was confident (v. 3), courageous (v. 14), and unafraid (v. 1). In this psalm, David teaches us that when we know the Lord and trust Him, He helps us overcome the fears that can paralyze our lives.

Fear of Circumstances (vv. 1–6). David didn’t close his eyes to the circumstances around him; rather, he looked by faith to the Lord and examined his circumstances from heaven’s point of view (Heb. 12:1–3). The Lord was everything he needed just as He is everything we need today. He is our light, so we need not fear because of darkness; He is our strength (or stronghold; see 18:2; 31:3–2), so we need not fear because of our weakness; and He is our salvation, so the victory is sure. This is the first time in Scripture that light is used as a metaphor for God (see John 1:4, 9; 8:12; 1 John 1:5–7; Rev. 21:23), although in many texts He is associated with the light (4:6; 18:28; 43:3; 84:11; Isa. 10:17; 60:1, 20; Mic. 7:8). David didn’t know if the enemy would make a sudden attack, like a beast devouring its prey (v. 2; see 1 Sam. 17:43–47), or settle down for a long siege (v. 3a), or at a propitious time declare war and attack (v. 3b). No matter what the tactics might be, the enemy didn’t frighten David. “If God be for us, who can be against us?” (Rom. 8:31).

The secret of David’s public confidence was his private obedience: He took time to fellowship with the Lord and get directions from Him. David knew that the most important part of his life was the part that only God could see, and this was one priority he would not negotiate. David was living in the wilderness of Judea, away from the sanctuary of the Lord, but he was still able to enter into fellowship with his God. God’s house was but a tent (vv. 5–6), for the temple had not yet been built, but it was still referred to as “God’s temple” (see 1 Sam. 1:9; 3:3). The imagery in verses 4–6 is the Old Testament equivalent of “abiding in Christ” (John 15:1–8). In the ancient Near East, when a visitor entered his host’s tent, the host was personally responsible for his protection and provision, and the flimsy tent became a fortress. The word beauty in verse 4 means not only the glory of God’s character but also the richness of His goodness and favor to His people (16:11; 90:17; 135:3). David took time to meditate and to contemplate the wonders of God’s grace. He came away from his times of worship feeling the rock under his feet and seeing above and beyond the enemy to the victory God had prepared. No wonder he vowed to God that, when he returned to Jerusalem, he would bring thank offerings to Him and joyfully worship Him.

Fear of Failure (vv. 7–10). David’s confidence in the Lord didn’t prevent him from being concerned about himself, for he knew he was a sinner and a man of clay. It’s one thing to behold the Lord in the sanctuary and quite something else to see the enemy approaching on the battlefield. What if there was something wrong in David’s life and the Lord abandoned him in the midst of the battle? When David cried out, God answered him in his heart and said, “Seek My face.” (See 24:6; 105:4; Deut. 4:29; 1 Chron. 16:11; 2 Chron. 7:14; Hos. 5:15.) When the Lord’s face “shines upon us” (Num. 6:22–27), it means He is pleased with us and will help us; when His face is turned from us, He is displeased (69:16–18; 143:7), and we must search our hearts and confess our sins. David’s parents never abandoned him. His statement was a familiar proverb. God cares for us as a father and mother care for their children (Isa. 49:15; 63:16); and though it’s unlikely that parents would abandon their children, it’s certain that God never forsakes His own (Heb. 13:5–6).

Fear of the Future (vv. 11–14). Did David write these words after he had won the battle? As a wise soldier, he realized that one victory did not guarantee that the enemy would stop attacking. Perhaps the enemy had retreated, and David was now concerned about their return. “Let us be as watchful after the victory as before the battle,” said the godly Scottish preacher Andrew Bonar, and wise counsel it is. He asked the Lord for guidance (see 25:4–5), for a level path without traps in it, and for victory over the liars who were slandering his good name. His statement in verse 13 is incomplete: If I had not believed in the goodness of the Lord in the land of the living—then what? Where would I be? David believed that God’s goodness followed him (23:6) and also anticipated him (21:3), that God stored up goodness to use when it was needed (31:19). God’s goodness never ran out (52:1), for David could go into God’s house (presence) and receive all he needed (65:4). The key was faith in God.

Instead of rushing ahead, David calmly waited on the Lord, for faith and patience always go together (Isa. 28:16; Heb. 6:12; 10:36). Perhaps in verse 14 he was addressing his soldiers, for the men would need courage and strength for the next battle and for the journey that lay before them. This admonition reminds us of the words of Moses to Joshua (Deut. 31:7, 23), God’s words to Joshua (Josh. 1:6–7, 9), and the Jewish leaders’ encouragement of Joshua (Josh. 1:18). Stuart Hamblin wrote in one of his familiar songs, “I know not what the future holds / but I know who holds the future.” If Jesus is your Savior and Lord, then the future is your friend, and you have nothing to fear.

Psalm 28

Once again, David found himself in difficulty and cried out to the Lord for help. We don’t know what caused the problem, but it involved wicked people and workers of iniquity and deceptive people who pretended to be David’s friends but were working for his ruin. The period leading up to Absalom’s rebellion would fit this description, but would David pray for his own son’s destruction when he asked to have Absalom spared (vv. 4–5; 2 Sam. 18:5)? Regardless of the background, this psalm teaches us some important lessons about prayer and patience.

The Problem of Unanswered Prayer (vv. 1–5). David had prayed fervently about his dangerous situation, but the Lord hadn’t answered him. (See 13:1; 35:22; 39:12; 40:17; 69:3; 83:1; 109:1; 119:82.) It has often been said that “God’s delays are not God’s denials,” and David was learning that important lesson. In verse 1, he called on the Lord, and in verse 2, he cried out to Him in desperation, but the Lord didn’t answer. The unchanging Rock had changed (31:2–3; 62:2)! Was the Lord silent because He could no longer hear and speak? David lifted his hands in worship as he prayed toward the sanctuary of God (63:4; 141:2; Lam. 2:19; 3:41; 1 Tim. 2:8), but the Lord apparently didn’t see him. But Jehovah is the “living God” who sees His people, hears their cries, and speaks His Word to them (115:1–8)! David felt like a dead man whose body was in the tomb and whose soul was in sheol, the realm of the departed (22:20; 30:9; 88:4; 143:7). He also felt like a criminal who was being dragged away with the wicked to be executed (vv. 3–5). They were hypocrites, but he was speaking the truth. They had no regard for the words and works of the Lord, but David was a servant of God who worshipped Him faithfully. According to God’s covenant with Israel, David’s idolatrous enemies should have been judged and condemned, but the Lord was doing nothing. How could God treat His anointed king like a criminal? But we should remind ourselves that the Father allowed His own Son to be unjustly treated like a common criminal (Isa. 53:7–8, 12; Luke 22:37). David’s prayer was not an expression of personal revenge but a call for God to fulfill His covenant and bring righteousness and peace into the land. “Let them reap what they have sown” was his request.

The Joy of Unbounded Praise (vv. 6–7). Suddenly, the scene changes, and David is singing instead of sobbing! The reason is given in verse 7: “My heart trusts in Him, and I am helped” (NASB). Faith in Jehovah made all the difference. The hands of the enemy were busy doing evil (v. 4), but when David believed God and lifted up his hands in prayer (v .2), then God’s hands went to work and met the need (v. 5). Faith moves the hands of God, and God’s hands control the universe.

David blessed the Lord for his deliverance and wasn’t ashamed to confess it. His testimony was clear: “God heard me and God helped me! I trusted Him and now I praise Him!” David now had the strength to obey God’s will, no matter what the enemy might do. He also had the Lord as his shield (3:3; 7:10; 18:2, 30; 33:20; 84:11; Gen.15:1; Deut. 33:29). David had God’s power and God’s protection. How wonderful that David turned a painful experience into a song of praise to the Lord and that he left behind a witness that has encouraged other believers for centuries.

The Promise of Undeserved Blessing (vv. 8–9). David closed his song by encouraging his people with what he had learned from the Lord. Not only had God saved His anointed king, but He would also save His people Israel. “God save the king” included “God save the people,” so they must trust Him. David saw the nation as God’s inheritance (33:12; 78:62, 71; 79:1; 94:14; Deut. 4:20; 9:26, 29; Mic. 7:14, 18), God’s flock, and God’s family. The word “feed” in verse 9 means “to shepherd” (see Ps. 23), and “lift up” means “to carry like a child.” Of course, the faithful shepherd sometimes has to carry the lambs, so the two images merge (Isa. 40:11). Though he was Israel’s king, David always saw himself as a shepherd (2 Sam. 24:17). Indeed, the nation of Israel is God’s inheritance, for He has invested in them the spiritual treasures that the bankrupt world needs (Rom. 9:1–5). “Salvation is of the Jews” (John 4:22). God has not forsaken His people.

Psalm 29

David was an outdoorsman who appreciated nature and celebrated the power of Jehovah the Creator. Jewish worshippers today use this psalm in the synagogue as a part of their celebration of Pentecost. When you read Acts 2 and discover the sound of wind, tongues of fire, and the “thunder” of God’s voice through His Word, you can see that God’s church today can also use Psalm 29 to celebrate Pentecost. Israel’s neighbors believed that Baal, the storm god, controlled rain and fertility, but this psalm says otherwise. It magnifies the sovereignty of God and the power of God in His creation, both of which bring glory to God. The word “glory” is used four times in the psalm (1–3, 9), for David saw in the storm God’s glory revealed in three different places.

1. God’s Glory in the Heavenly Temple (vv. 1–2). Heaven is a place of worship (see Rev. 4—5), and here the command is given for the angels (“mighty ones, sons of the Mighty”) to ascribe (attribute, 96:7–9) to God glory and strength, because these divine attributes magnify His name. The psalm begins and ends mentioning God’s “strength” (v. 1, 11), and verses 4–9 demonstrate that strength in the description of the storm. Angels are called “sons of God” in Job 1:6; 2:1; and 38:7; and see Psalm 89:6. The Jewish priests and Levites had to dress properly as they served at the sanctuary (Ex. 28:1ff.), and even God’s angels must come before Him in proper “attire,” what is called “holy array” (NASB) and “the splendor of his holiness” (NIV). (See 27:4; 96:9.) True holiness is a beautiful thing to behold, and certainly the greatest demonstration was in the life of Jesus Christ when He ministered on earth. Sin is ugly, no matter what we may call it, but true holiness is beautiful and brings glory to God.

2. God’s Glory in the Earthly Tempest (vv. 3–9). This is an inspired and dramatic description of a thunderstorm that started somewhere over the Mediterranean Sea (v. 3) and moved eastward to the Lebanon mountain range in the northern part of the land of Israel (v. 5). The storm continued moving eastward overland to Mount Hermon (v. 6; Sirion, Deut. 3:8–9), where it turned south and traveled about two hundred miles down to Kadesh in the wilderness (v. 8), and there it dispersed. It was accompanied by loud thunder (“the voice of the LORD” see 18:13–14; Job 37:1–5; 40:9) and also by lightning (v. 7). Seven times you find the phrase “the voice of the LORD” (see Rev. 10:3–4), and it was “the God of glory” who was thundering and revealing His majesty. He is also “the King of glory” (24:7).

The Lebanon range was about 10,000 feet above sea level, and the Canaanites believed it was the home of their gods. It was famous for its cedar forests (72:16; 1 Kings 4:33), but the thunder of God broke even those stalwart trees (v. 5). In fact, the thunder made the trees and the mountains skip like calves (v. 6; see 114:1ff.)! In Scripture, the cedar tree is sometimes a symbol of a nation or a kingdom, including David’s dynasty (Ezek. 17:1–3), Assyria (Ezek. 31:3), and even Israel (Num. 24:6). The prophet Isaiah saw the fall of the proud cedars as a picture of the defeat of the nations in the day of the Lord (Isa. 2:10–17). Note that it was the thunder—the voice of God—that broke the trees and not the wind or the lightning. The voice of God is powerful and can shake the wilderness like an earthquake (v. 8). So frightened were the animals that the hinds went into premature labor and delivered their calves. Imagine being born in a thunderstorm!

During this demonstration of God’s great power, the angels were watching with amazement and shouting, “Glory!” (v. 9). The angels learned about God’s grace, wisdom, and power by watching the Son of God when He served on earth (1 Tim. 3:16). They also learned during the week of creation (Job 38:7), and they are learning today as they behold the church on earth (Eph. 3:10; 1 Peter 1:12).

3. God’s Glory on the Heavenly Throne (vv. 10–11). Seeing the rain and the mounting streams of water, hearing the thunder, and watching the lightning, David began to meditate on the flood that occurred in the days of Noah (Gen. 6—9). “The LORD sat as King at the flood” (v. 10 NASB); He was in charge, not Baal. He sent the rain, He opened the fountains of the deep, He stopped the rain, He waited for the water to drain off and the land to dry, and then He brought Noah and his family out of the ark. As he watched the storm move down to Kadesh, David rejoiced that the God who created the universe was also in control of the forces of nature and that there was nothing to fear. Eighteen times in these eleven verses, He is called “LORD,” and that means He is Lord of heaven and earth, Lord of all.

The Lord is King today and will sit as King forever! He can give strength to His people and see them through the storms of life. After the thunder, lightning, wind, and rain comes the calm after the storm when “the LORD blesses his people with peace” (v. 11 NIV; and see 107:29). Noah saw the rainbow of the covenant after the storm (Gen. 9:8–17), the apostle John saw it before the storm (Rev. 4:3), and Ezekiel saw the rainbow in the midst of the storm (Ezek. 1:26–28). We always have God’s promise to encourage us.

Psalm 30

The psalm opens and closes on a note of thanksgiving (vv. 1, 12; and see vv. 4, 11). The emphasis is on praise to the Lord for rescuing David from a dangerous and difficult situation that included sickness (v. 2), being near death (vv. 3, 9), God’s anger (v. 5), weeping (vv. 5, 11), and emotional turmoil (v. 7). But the trial also involved the nation, for David addressed them in verses 4–5. Apparently this was a national crisis that David had helped to precipitate because he disobeyed the will of God. It came at a time when he was enjoying ease and security and was proud of himself and his kingdom (vv. 6–7). According to the superscription, David wrote this psalm for “the dedication of the house.” The word house can be translated “palace,” referring to David’s house, or “temple,” referring to the Lord’s house. If it’s the first, then perhaps 2 Samuel 5 describes the historical setting, when David captured Mount Zion and made Jerusalem his capital city. (Note “my mountain” in Ps. 30:7.) All Israel had crowned David king, he had won great victories over the Philistines, and he had built himself a palace. He knew that his kingdom was established and exalted by the Lord (5:12). This context has all the ingredients necessary to make David proud and thus invite the chastening of the Lord.

However, if “house” refers to the temple of the Lord, then we must look to 1 Chronicles 21:1—22:1 and 2 Samuel 24 for the context. This is the record of the national plague David caused when he arrogantly numbered the people and 70,000 people died. This caused David great distress (2 Sam. 24:10, 14), and he put on sackcloth and begged God for mercy for the people (1 Chron. 21:16; see Ps. 30:11). David purchased a plot of ground from Ornan and dedicated it to be the site for the temple (1 Chron. 22:1), and he began to use the plot as his own personal place of worship. This second explanation seems to cover the facts better. In either case, the message of the psalm is clear: The Lord forgave David and gave him the blessing of a new beginning. “The victorious Christian life,” wrote the noted Scottish preacher George Morrison, “is a series of new beginnings.” That definition beautifully fits this psalm.

A New Victory—from Death to Life (vv. 1–3). David experienced three problems: the sinking mire beneath him that would take him down to the pit, the enemies around him who wanted him to die, and the distress within him that was like a painful sickness—and the Lord delivered him from all three! Because of his disobedience, David was in the depths, and the Lord had to lift him up. (See 18:4–6; 69:1–2, 14–15; 71:20; 88:6; 130:1–3; Lam. 3:55; and Jonah 2:2.) The “grave” or the “pit” refers to sheol, the realm of the departed spirits. (The Greek equivalent is hades.) But instead of allowing David to go down, God lifted him out and brought him up. God had done this for David before (18:16).

David’s foes would have been glad to see him die (13:4; 25:2; 41:11), but the Lord saved David’s life and silenced their taunts. The “healing” mentioned in verse 2 may not have involved actual physical sickness, because the word is also used to describe not only forgiveness and spiritual restoration (41:4; Isa. 6:10; Hos. 6:1 and 7:1) but also deliverance from mental and emotional distress (Jer. 8:21–22; 14:19; Lam. 2:13). It was David’s pride that had brought the plague to the land, and he felt the pain of this deeply, so much so that he thought his convicted conscience and broken heart would kill him. But God heard his pleas and brought him from death to life.

A New Day—from Night to Morning (vv. 4–5). The psalm is not only David’s personal expression of praise and thanksgiving, but it was also used by the congregation in worship; and here David addressed them. “O magnify the LORD with me, and let us exalt his name together” (34:3). Personal worship that doesn’t enrich our corporate worship may become selfish and lead to more pride! The contrasts in verse 5 are the motivation for David’s praise: from God’s anger to God’s favor, from chastening for only a moment to a lifetime of His grace (Isa. 54:7–8), from a night of weeping to a morning of joy. For David, this was the dawning of a new day after a painful time of suffering in darkness. Each morning, God’s mercies are new (Lam. 3:22–23), and God’s special help often arrives in the morning. “God will help her when morning dawns” (46:5 NASB; and see 59:16; 143:8). The resurrection of Jesus Christ brought the dawning of a new day for all who trust in Him (Matt. 28:1). Weeping comes as a guest, but God’s gracious favor is with us for a lifetime. (See 2 Cor. 4.) As Jesus explained to His disciples, God doesn’t replace sorrow with joy; He transforms sorrow into joy (John 16:20–22). The same baby who causes the mother pain also brings the mother joy.

A New Heart—from Pride to Humility (vv. 6–10). This is where the story really began, for it was David’s pride that made it necessary for the Lord to chasten him. “Prosperity” means “careless ease, a carefree self-assurance because things are going so well.” This is frequently the attitude of the unconverted (10:6; 73:12; Luke 12:16–21), but it is a constant temptation to believers also (read Deut. 8). One reason the Lord permits trials is that we might not get comfortable in our faith and stop growing. “I was at ease,” said Job, “but He shattered me, and He has grasped me by the neck and shaken me to pieces; He has also set me up as His target” (Job 16:12 NASB). Prosperity without humility can lead to adversity. David’s mountain (kingdom, as in Jer. 51:25) seemed strong, but the Lord showed David how weak he was.

When God’s face is shining upon us (Num. 6:23–27), then we enjoy His rich blessings; but when we rebel, He may hide His face, and this causes trouble (see 10:11; 13:1; 27:9; 88:14; Deut. 31:17–18; 32:20). The Hebrew word translated “troubled” describes “intense agony, terror, anguish.” It’s used in 1 Samuel 28:21 to describe King Saul’s feelings in the house of the witch. Knowing he had sinned, David kept crying out to the Lord for mercy and even debated with Him. “Am I more useful to you in the grave than I am alive on earth? Can the dead praise you and serve you?” (See 88:7–12; 115:17; Isa. 38:18–19.) David was a great king with a strong kingdom, but he was only dust, one short breath away from the grave. He humbled himself and confessed his sin, and the Lord mercifully forgave him and restored him.

A New Song—from Mourning to Rejoicing (vv. 11–12). Seven times in the psalm David wrote “thou hast” (vv. 1–3, 7, 11), bearing witness to the strong and gracious hand of the Lord working on his behalf. Even God’s chastening of David was an expression of His love (Heb. 12:1–11). Once David knew he was forgiven and accepted, he moved from the funeral to the feast. He took off the sackcloth of sadness and put on the garments of gladness. In Scripture, a dramatic alteration of one’s life was often marked by a change of clothing (Gen. 35:2; 41:14; 45:22; Ex.19:10, 14; 2 Sam. 12:20; Luke 15:22). “My glory” means “my heart, my soul.” David was singing to the Lord from the depths of his being. He realized that he would be singing praises to God forever (v. 12), so he wanted to start getting ready now! Every difficult experience of life—and David had many of them—is an opportunity to have a “pity party” or attend a rehearsal for singing in the choirs of heaven! We have a lifetime of grace (v. 5) to prepare us for an eternity of glory.

Psalm 31

The emphasis is on trusting (“taking refuge”) in the Lord, no matter how difficult the circumstances might be (vv. 1, 6, 14, 19). David was surrounded by subversive whispering campaigns and wicked conspiracies (vv. 8, 13, 15, 18, 20), and everything seemed against him. Even his best friends and neighbors didn’t want to be seen with him (vv. 11–13), and “fear was on every side” (v. 13). The reference to “a besieged city” in verse 21 (NIV, NASB) has led some students to connect this volatile situation with David’s experience at Keilah (1 Sam. 23:1–15) or perhaps at Ziklag (1 Sam. 30). However, it appears that what is described in the psalm best fits what happened during the rebellion led by Absalom (2 Sam. 15—18). Over many months, Absalom led a subversive campaign against his father, and even Ahithophel, David’s wisest counselor, deserted the king and followed Absalom. “They took counsel together against me” (v. 13) reminds us of the conference recorded in 2 Samuel 17. If we take the phrase “besieged city” literally, it could refer to Jerusalem. After fleeing Jerusalem, David had made Mahanaim his headquarters (2 Sam. 17:24, 27), but it was never under siege. Perhaps the phrase should be taken metaphorically: “God showed me marvelous kindness as if I were in a besieged city.” If so, then it would parallel verse 20, which pictures God hiding His faithful ones in the Holy of Holies, which certainly isn’t to be taken literally. Out of this harrowing experience, David learned some valuable lessons and recorded them in this psalm. They can be summarized in three statements.

1. When Others Do Evil, Trust God for His Strength (vv. 1–8). The first three verses are quoted in 71:1–3, an untitled psalm probably written by David. He affirms his trust in the Lord and asks Him to deliver him and defend him on the basis of divine righteousness. “Shall not the Judge of all the earth do right?” (Gen. 18:25). How can the righteous Lord permit wicked people to prosper and overthrow His anointed king? Such a thing would make David ashamed, a statement he repeats in verse 17. As he often did, he begged God to act speedily (69:17; 70:1, 5; 71:12; 141:1; 143:7) and be to him a rock and a fortress (see 18:1–3). Along with God’s protection, David needed God’s direction so he would avoid the traps the enemy had set for him. “You are my strength” was his affirmation of faith (v. 4), for his own strength had failed (v. 10).

His prayer of commitment in verse 5 was quoted by our Lord from the cross (Luke 23:46 and see Acts 7:59). Peter also borrowed the idea (1 Peter 4:19) and used the word commit, which means “to deposit in trust, as money in a bank.” The hand of the enemy was against David (vv. 8, 15), but he knew he was safe in God’s hand (see John 10:27–30). The God of truth would keep His promises. His enemies were idolaters; they weren’t trusting in the living God but in “lying vanities, worthless idols.” Note the repeated “but I trust” (vv. 6, 14). The word means to depend on, to lean on. Jonah quoted verse 6 in his prayer from the great fish (Jonah 2:8). In His mercy, God had delivered David from many dangerous places, and David knew he could depend on Him again, and this brought him joy. As in the past, God would deliver him from a “tight place” and enable him to stand in a “spacious place” (v. 8 NIV; see 18:19, 36; 4:1). He would grow because of his trials and his faith in the Lord.

2. When Others Cause Pain, Ask God for His Mercy (vv. 9–18). David had prayed, “Thou art my strength” (v. 4), but now he said, “Thou art my God” (v. 14) and asked Him for the mercy he desperately needed (v. 16). When you consider the vocabulary he used to describe his plight, you can well understand his need for mercy. He was filled with grief, he was sighing, his physical strength was failing, and his very bones were weakening. His soul and inner being were pained because of the troubles others were causing. He must have examined his heart and discovered sin there, so he confessed it to the Lord. Along with his physical and emotional anguish was the way people were treating him (vv. 11–13). His enemies were spreading malicious lies about him, and people believed them. Of course, these lies spread rapidly, and David’s close friends and neighbors heard and believed them. Even casual acquaintances avoided him when they saw him coming, for who wants to be seen speaking to an evil man? He became like a dead man who had been forgotten and like a useless piece of pottery that had been thrown away. It didn’t take long for “the strife of tongues” (v. 20) to poison the nation and prepare the way for Absalom to take over.

The phrase “fear [terror] … on every side” (v. 13) is used six times by the prophet Jeremiah (6:25; 20:3, 10; 46:5; 49:29; Lam. 2:22). In David’s day, the disruption of the government and the exile of the king brought great fear to the people, and all sorts of rumors spread throughout the land. David’s answer to this confusion? “My times are in your hands” (v. 15 NIV). He had committed himself into God’s hands (v. 5), and now he committed his circumstances into God’s hands. “My times” refers, not to some special schedule, but to all the events and circumstances that surrounded David (see 1 Chron. 29:30). We would say, “All the affairs and details of my life are in the Lord’s hands.” This is the Old Testament version of Romans 8:28. David trusted God to bring light into the darkness and truth into the sea of lies that was overwhelming the people. Instead of the king being ashamed, his enemies would be ashamed when the Lord exposed their wickedness and defeated them.

3. When Others See the Victory, Give God the Glory (vv. 19–24). The face of the Lord did smile upon David (Num. 6:22–27), and though he was severely chastened by the Lord, he was not abandoned. David knew that the Lord had laid up a supply of goodness and kindness for him (see 21:3) and that His mercies would never fail. Throughout the tragedy of the insurrection, God had protected David from danger, and he was as safe as if he had hidden in the Holy of Holies. As for the plots of the enemy and the lies they spread about the king, the Lord also took care of them and revealed the truth to the people. God’s great goodness and marvelous loving-kindness were all that David needed to weather the storm and survive to lead his people.

However, at one point, David may have been ready to give up: “In my alarm I said, ‘I am cut off from your sight!’” (v. 22 NIV; and see 30:6). It wasn’t the enemy that frightened him but the thought of being abandoned by the God he trusted and served. He did what all of us must do when we sense that God is no longer near: He cried out to the Lord for His mercy, and the Lord answered. When the terrible experience of the rebellion was over, David spoke to the people (vv. 23–24) and gave God the glory for delivering him. David had written about his faith in the Lord (vv. 1, 6, 14, 19), but now he encourages his people to love the Lord and put their hope in Him. Faith, hope, and love always go together (1 Cor. 13:13). The courage and strength we need in the trials of life are available from the Lord if we will put our faith in Him. Let’s be sure that we give Him the glory.

Psalm 32

This is the second of the seven penitential psalms (see Ps. 6). David wrote it after confessing to God his sins of adultery, murder, and deception (see 51; 2 Sam. 11—12). In 51:13, he vowed to share what he had learned from this costly experience, and this psalm is a part of the fulfillment of that promise. This is the first Maschil psalm (see 42; 44—45; 52—55; 74; 78; 88—89; 142). The word had been interpreted many ways: “a skillful song, a song of instruction, a contemplative poem.” The word means “instruction” and is translated that way in verse 8. However, Maschil may be a musical direction, the meaning of which is still unknown. This psalm is used by our Jewish friends at the close of the annual Day of Atonement; on the church calendar, it’s assigned to be read on Ash Wednesday. Paul quoted verses 1–2 in Romans 4:7–8 as part of his argument for salvation by grace alone, apart from the works of the law. In this psalm, David shared four basic facts about sin and forgiveness that need to be understood by every believer.

1. The Blessing of Acceptance (vv. 1–2). Instead of starting with a catalog of his sins, David launched into the psalm with a song of praise for everybody in the assembly to hear. The first beatitude in the Psalms pronounces blessing on the obedient (1:1), but this second beatitude pronounces blessing on the disobedient who have been forgiven. (For other beatitudes, see 34:8; 40:4; 65:4; 84:5, 12; 94:12; 112:1.) Chronologically, his experience of forgiveness came long after he had committed his sins and covered them up for almost a year (vv. 3–5). But having now entered into the freedom of forgiveness, David couldn’t wait to shout about it. If we have acceptance with God, it matters not what else may happen to us.

Transgression is “crossing over the line” and rebelling against God. David knew the Ten Commandments and that adultery, murder, and deceit were forbidden. Sin means “to miss the mark” and not live up to the standards God has set. Iniquity means “twisted” and describes what happens to the inner character of the sinner. Guile means “deception.” David tried to cover his sins and pretend nothing had happened, but the Lord chastened him until he confessed he had sinned. This vocabulary will reappear in verse 5. Forgive means to remove a burden; it’s pictured by the “scapegoat” in the Day of Atonement service, for symbolically the goat “carried” the sins of the people into the wilderness (Lev. 16:20–22; Ps. 103:12; John 1:29). Like Adam and Eve (Gen. 3:8), David tried to “cover” his sins, but his schemes didn’t work. They never do (Prov. 28:13), but when God covers the sins we confess to Him, they are hidden from sight and never seen again. (See Isa. 38:17; 43:25; 44:22; Jer. 31:34; 1 John 1:7–9.) On the Day of Atonement, the blood of the sacrifice was sprinkled on the mercy seat by the high priest, and that covered the sins the people had committed. Impute is a bookkeeping term that means “to put on the account, to add to the record.” When we confess our sins, God cancels the debt, and it’s no longer on the books. As the children say, “It doesn’t count anymore.” Why? Because Jesus paid the debt on the cross and His blood cleanses the record and the heart of the offender. The forgiveness of the Lord is certainly something to sing about! It’s unfortunate that too many of God’s children take it for granted.

2. The Folly of Impenitence (vv. 3–4). Now David tells his own story and honestly admits what a fool he had been to hide his sins for almost a year. Charles Spurgeon said, “God does not permit His children to sin successfully.” John Donne wrote, “Sin is a serpent, and he that covers sin does but keep it warm, that it may sting the more fiercely, and disperse the venom and malignity thereof the more effectually.” The Lord chastened David for almost a year and made him miserable until he stopped lying, humbled himself before God, and confessed his sins. Chastening isn’t a judge punishing a criminal; it’s a loving Father dealing with His disobedient children to bring them willingly to the place of surrender. According to Hebrews 12:1–13, God’s chastening is proof that He loves us and that we are genuinely His children.

What happened to David during those difficult months? For one thing, he became a physical wreck. He was probably about fifty when he disobeyed the Lord, but he began to feel and look like a sick old man. Usually robust and ready for action, David now had constant pain in his body (see 51:8) and was groaning (“roaring”) because of it. The hand of God was heavy upon him, and instead of feeling fresh and full of vigor, he was dried up like a plant during a drought (see 38:2; 39:10). Did he have a fever that dehydrated him? Whatever it was, he was miserable, for he had a defiled conscience, a worried mind (“When will I be found out?”), and a sick body. But it was worth the pain, for the experience brought him back to the Lord.

3. The Way of Deliverance (vv. 5–7). The Lord sent the prophet Nathan to David to confront him with his sins and bring him God’s word of forgiveness (2 Sam. 12). David’s confession “I have sinned against the LORD” was answered with, “The LORD also has put away your sin” (2 Sam. 12:13 NKJV). The king didn’t have to do penance or go on probation; all he had to do was sincerely confess his sins, and the Lord forgave him (1 John 1:9). The burden of transgression had been carried away, the debt was canceled, the twisted was made straight, and the Lord didn’t put David’s sins on the record. Instead of imputing our sins, the Lord puts the righteousness of Christ on our account, and we are accepted in Him (see Rom. 4:3ff.; 5:13; 2 Cor. 5:19–21; Gal. 3:6). David offered no excuses; he admitted that he had sinned and was guilty before God. Guilt is to the conscience what pain is to the body: It tells us that something is wrong and must be made right, or things will get worse. The promise is for everybody (“godly” = chosen ones, God’s people; 4:3), and we must confess our sins immediately when we find them out and while God may be found (69:14; Isa. 55:9; Prov. 1:24–33). The waters of chastening will only get deeper and the storm increase, so don’t tempt the Lord!

But God’s forgiveness isn’t a negative thing; the Lord adds positive blessings to help us on the road to recovery. David exchanged hiding his sins for a hiding place in the Lord. God removed his troubles and put a wall of protection around him. Did David deserve these blessings? Of course not—nor do we! But this is the grace of God as found in Jesus Christ our Lord. “God’s kiss of forgiveness sucks the poison from the wound,” wrote Alexander Maclaren, and that says it all. This doesn’t mean that David didn’t suffer because of the consequences of his sins. God in His grace forgives us, but God in His government says, “You shall reap what you have sown.” Bathsheba conceived and gave birth to a son, but the baby died. David’s son Amnon raped his half-sister Tamar (2 Sam. 13) and was slain by David’s son Absalom. Then Absalom tried to seize the throne and was slain by Joab (2 Sam. 14—18). While David was dying, his son Adonijah tried to take the scepter from Solomon (1 Kings 1), and Adonijah was slain. However, David faced these calamities with God’s help and lived to assemble what was needed for the temple so that Solomon (Bathsheba’s second son) could build it.

After David was forgiven and restored, he went to the sanctuary to worship the Lord (2 Sam. 12:15–23), and there with the other worshippers, he was surrounded by “songs [shouts] of deliverance,” that is, praise to God for His mercies. That’s exactly what David needed to hear!

4. The Joy of Obedience (vv. 8–11). God speaks to David in verses 8–9, assuring him that the joy of salvation would be restored to him (51:12) if he obeyed the Lord and walked in His way. David’s wrong thinking got him into serious trouble, but the Lord would instruct him, guide him, and keep His loving eye on him (see 33:18; 34:15). David’s faith (vv. 5–6) must now issue in obedience, for faith and works must go together. God doesn’t forgive us so that we can go back and sin! “But there is forgiveness with You, that You may be feared” (130:4 NKJV).

When he gazed at Bathsheba, lusted after her, and then committed adultery, and when he plotted to kill her husband, David saw himself acting like a free man; but God saw him acting like an animal! We are made in God’s image, but when we choose to knowingly rebel against God’s law, we descend into what the older translations call acting “brutish” (see 92:6; 94:8; Jer. 10:8, 14, 21) and modern translations “senseless.” Like the horse, David rushed ahead impetuously, and like the mule, he was stubborn and tried to cover his sins. The only way to control animals is to break them and harness them, but God didn’t want to do that to His beloved servant David. Instead, He would teach him His Word and keep His eye upon him, surrounding him with mercy (see 23:6).

When he joined the assembly at the sanctuary of God (vv. 1–2), David began his song with the joyful announcement that God had forgiven him. Now he closed the psalm by exhorting the other worshippers to join him in celebrating the joy of the Lord. “Be glad! Rejoice! Shout for joy!” Years later, his son Solomon would write, “He who covers his sins will not prosper, but whoever confesses and forsakes them will have mercy” (Prov. 28:13 NKJV).

Psalm 33

The verbs in this psalm are plural, which means it involved the worshipping community at the sanctuary. The leader called them to worship (vv. 1–3), the choir led the assembly in praising the Lord, and all closed with the affirmation of faith in verses 20–22. It’s likely that their praise was occasioned by the nation’s victory over an enemy (vv. 10–11, 16–19). Except for the prayer in verse 22, the entire psalm is devoted only to praise and forms a helpful “primer on praise.”

Who Should Worship the Lord (v. 1). This verse parallels 32:11 and reminds us that only those who are righteous by faith and obedient in their walk (“upright”) can sincerely worship the Lord (Ps. 15; Gen. 15:1–6). It’s a fitting and proper thing for those who have experienced the grace of God and His forgiveness (32:1–3) to praise the Lord (147:1). He is the Creator and cares for us. He is the Lord of all and watches over us. “We are his people, and the sheep of his pasture” (100:3). He has redeemed us and we belong to Him. No wonder the worship leader exhorted the people to rejoice, praise, play instruments, and sing to the Lord. A sinner who has been saved by God’s grace ought to have no problem praising the Lord.

How They Should Worship the Lord (vv. 2–4). Both voices and instruments were used in public worship at the sanctuary (see 1 Chron. 25). According to verse 3, the voices were to be enthusiastic (“shout for joy”) in the Spirit but not demonstrative in the flesh, and joyful in the Lord but not jovial and jolly. The instruments should be played with skill and the players give their very best to the Lord. The “new song” may mean new in time or new in expression. The term is used nine times in Scripture (33:3; 40:3; 96:1; 98:1; 144:9; 149:1; Isa. 42:10; Rev. 5:9; 14:3). The Spirit of God can make an old song new to us as we grow in our knowledge of God and His Word, or as we have new experiences, and He can also open our hearts to a song completely new to us. (Some people don’t like to learn new songs.) Our growth in our appreciation of “psalms and hymns and spiritual songs” (Eph. 5:19) is one indication of our development in the Christian life. Of greatest importance is that the worship be scriptural (v. 4a; and see Col. 3:16). A choir has no more right to sing a lie than a preacher has to preach a lie, and not all “religious songs” are doctrinally correct. When God works, He obeys His own Word; so any worship that is contrary to God’s Word will not please the Lord.

Why They Should Worship the Lord (vv. 5–19). The mention of God’s Word in verse 4 reminds us that by knowing the Word of God we get better acquainted with the God of the Word. Creation reveals His existence, power, wisdom, and majesty; but the revelation in Scripture tells us about His mercy and grace and His wonderful plan of salvation. He is a faithful God, a God of truth, righteousness, justice, and goodness. God’s throne is built on righteousness and justice (89:14; 97:2; Isa. 9:7; 32:1, 17). To eyes of faith, the earth is full of His goodness (v. 5), His glory (Isa. 6:3; Num. 14:21–22), and His praise (Hab. 3:3) and one day will be filled with the knowledge of the Lord (Hab. 2:14). The beauty of God’s character should elicit from His people songs of praise and thanksgiving. Unless our worship focuses on the character of God, we have ignored the Person who ought to be the center of true worship.

We also worship the Creator and praise Him for His wonderful works (vv. 6–9). Out of nothing, He created everything by the power of His Word (vv. 6, 9; 119:89–91; 147:15, 18; 148:5; Gen. 1:1—2:1; Heb. 11:3). The Word that created the universe is also holding it together (Heb. 1:3; 2 Peter 3:5–7). “The breath of his mouth” may refer to the Holy Spirit of God (Gen. 1:1–2), for “breath” and “spirit” are the same word in Hebrew. “Host” includes the stars and planets, and verse 7 takes us back to Genesis 1:9–10. When you see the heavens above and the earth and seas below, you must marvel at the handiwork of God and stand in awe at the power of His Word. As we worship the Lord, we must praise the Creator and the provisions He has made for us to live on this planet. We must also resolve to be good stewards and not abuse and waste His wonderful gifts.

In our praise, we must thank God for the wisdom of His counsel (vv. 10–11). People with authority make decisions that affect the destinies of nations, and when God isn’t permitted to rule, then He overrules; for His will shall be accomplished. He can turn the policies and plans of nations into nothingness (Isa. 8:10; 19:3). The will of God for His children comes from the heart of God and is an expression of His love for them, so there is no cause for us to be alarmed or afraid (Jer. 29:11). What a privilege it is for Israel to be the people of God and the Lord’s treasured inheritance (v. 12; 28:9; 74:2; 78:62, 71; Deut. 4:20; 32:9). May the church never lose the wonder of being the people of God (1 John 3:1–3)!

We worship the Lord because of the assurance of His divine care (vv. 13–19). Not only does He keep His eye on His individual saints (32:8; 34:15; 1 Peter 3:12), but He also watches “all the sons of men” and “all their works.” He knows what the saints are doing and what the sinners are doing to the saints! The word translated “look” in verse 14 means “to gaze intently.” As God watches, He sees not only the actions of the body but also the “thoughts and intents of the heart” (Heb. 4:12). He made the human heart, He understands it better than we do (Jer. 17:9), and He knows our motives (11:4; 34:15; 2 Chron. 16:9). The king’s heart is just like the heart of any other man, and no nation can win a war just because it has a big army and a large supply of weapons and ammunition. At the exodus, God looked down at the great Egyptian army and destroyed it (Ex. 14:24ff.). God delivers His people from danger and death, and He keeps them alive when times are difficult. He cares for us (1 Peter 5:6–7).

What Should Happen Because They Worship the Lord (vv. 20–22). These words may have been expressed by the congregation and choir as the song came to an end, a confession of faith in the living God. Because they had worshipped the Lord, they had peace in their hearts and could quietly wait for Him to work. Their hope had been strengthened, and they looked expectantly for Him to accomplish His purposes in them, through them, and for them. They had confidence in the Lord that He would send help when they needed it (see 30:10; 40:17; 46:1; 54:4; 63:7; 70:5; 115:9–11; 146:5). On “shield,” see 3:3, and note that “help” and “shield” often go together (28:7; 115:9–11; Deut. 33:29). God protects us, not to pamper us but to prepare us to go back into the battle. He is a “refuge and strength” who hides us long enough to help us.

Worship should not only strengthen our inner peace and power, increase our hope, and give us greater confidence in the Lord, but it should also increase our joy. The psalm begins and ends with the theme of joy. Along with that blessing, we find our faith strengthened as we behold the beauty and glory of the Lord in our worship. “Let your unfailing love surround us” is the closing prayer (NLT), so we have the three great Christian virtues brought together: faith (v. 21), hope, and love (v. 22). It isn’t enough to leave the place of worship simply “feeling good,” because feelings are temporary and sometimes deceptive. If we find ourselves loving God and His people more, having greater faith and hope in the Lord, and going forth into the battle of life with greater confidence and joy, then our worship has accomplished what God wanted it to accomplish.

Psalm 34

Like Psalm 25, this is an acrostic psalm with the Hebrew letter waw omitted and an extra pe added at the beginning of verse 22. The title connects the psalm with David’s dangerous experience with the Philistines in Gath, as recorded in 1 Samuel 21:10—22:1, after which he fled to the cave of Adullum. The emphasis on fearing the Lord (vv. 7, 9, 11) and trusting His goodness (vv. 8, 10, 12) would fit into this historical context. The Philistine king is called Achish in 1 Samuel, but the dynastic title of Philistine kings was Abimelech, as in the title of the psalm. Egyptian rulers were called Pharaoh, and the Amalekite kings called Agag. Verse 8 is quoted in 1 Peter 2:3 and verses 12–16 in 1 Peter 3:10–12. Out of his experience in Gath, David shared in this psalm four instructions for his own followers (1 Sam. 22:1–2), as well as for us today, to help us keep out of tight situations and live a life that pleases God.

1. Bless the Lord (vv. 1–3). David was delighted to be out of enemy territory (where he probably shouldn’t have gone to begin with) and back in the wilderness with his men. Note the verbs: bless, boast, magnify, exalt. The name “LORD” is used sixteen times in the psalm. If initially, David was speaking to his own men, then he was calling them to interrupt warfare and focus on worship. “In prayer, we act like men [people],” wrote Puritan preacher Thomas Watson. “In praise we act like angels.” David gave thanks to the Lord by magnifying Him and exalting His name. See what He did for David: He answered prayer (vv. 4, 15), provided for his needs (vv. 9–10), delivered him from trouble (v. 17), and protected him from danger (v. 7). David didn’t boast about his own cleverness or skill; he boasted about the Lord, who He is and what He does. David saw God’s people as nothing in themselves, for they were only the humble and the poor (vv. 2, 6); but they had everything because they belonged to the Lord. They feared the Lord (vv. 7, 9), were set apart (“saints”) as His righteous ones (vv. 10, 15, 19, 21), and were the servants of the Lord God (v. 22). Knowing who we are in Christ and who the Lord is ought to make us want to bless the Lord.

2. Seek the Lord (vv. 4–8). David gave a threefold witness of what the Lord does for His own: He saves (vv. 4–8), He keeps (v. 7), and He satisfies (v. 8). He sought the Lord and was saved from the fears (“terrors”; see 31:13) within him, and he cried to the Lord and was delivered from the troubles around him. To seek the Lord is the same as to look to the Lord; and when we look to Him by faith, He looks to us and “shines upon us” (4:6; Num. 6:22–27). If we walk in unbelief, our faces will be ashamed; if we walk by faith, our faces will be aglow (Ex. 34:29; Matt. 17:2; Acts 6:15; 2 Cor. 3:18). The word radiant in verse 5 (NIV) describes the joyful countenance of a mother who is welcoming her children home (Isa. 60:4–5). After the Lord saves us, He keeps us and sends His angels to protect us (v. 7; 35:5–6; Gen. 48:16; Ex. 14:19). The Angel of the Lord is Jesus Christ, the second person of the Trinity (Josh. 5:13–15), the Lord of the hosts of the angels, who made preincarnation visits to His people during Old Testament times. When David envisioned a camp of angels around him, he may have been recalling Jacob’s experience at Mahanaim (“the two camps”; Gen. 32:1–2). The angels are servants of the saints today and minister to us in ways we will never know about until we get to heaven (Heb. 1:14).

Those who seek the Lord discover that He not only saves and keeps but also satisfies (v. 8). “Taste” doesn’t suggest a sip or a nibble; it implies feeding on the Lord through His Word and experiencing all He has for us (1 Peter 2:3; see Heb. 2:9; 6:3). It means knowing Him better and enjoying Him more. It was a great blessing for David to be delivered from Gath, and it was a greater blessing for him to be protected by the Lord after he fled, but the greatest blessing was drawing nearer to God and enjoying His presence, not just His gifts. David found God’s Word sweet (119:103), and he rejoiced in the goodness of the Lord. “Good” is an important word in this psalm (vv. 8, 10, 12, 14).

3. Fear the Lord (vv. 9–16). Those who fear the Lord (vv. 7, 9, 11) need fear nothing else, for this is the fear that drives out all fear (112:1). When we fear the Lord, He provides all that we need when we need it. Verse 9 is the Old Testament equivalent of Matthew 6:33. “No good thing will He withhold from those who walk uprightly” (84:11 NASB). God promises to give us what is good for us and to cause all things to work together for good (Rom. 8:28). If we don’t receive what we think we need, it means it isn’t good for us and we don’t need it at this time. At this point, David may have gathered the children and youths around him to teach them the secret of real living. Peter quoted verses 12–14 in 1 Peter 3:10–12, and his instructions are wise and workable.

Desire what is good (v. 12). To be one who “desireth life” means to desire a full life, the abundant life Christ came to give (John 10:10). This kind of life has little to do with possessions, status, or fame; but it has a lot to do with character, faith, and a desire to honor the Lord. They seek the Lord and want nothing less than His will for their lives. Solomon had wealth, knowledge, fame, and power; yet he wrote, “Therefore I hated life …” (Eccl. 2:17–20). To cultivate a heart that desires what is good, a heart that delights in the Lord (37:4), is the first step toward the life that overflows with the blessing of the Lord.

Speak what is true (v. 13). If we can control the tongue, we can control the body (James 3:1–12); “whoever guards his mouth and tongue keeps his soul from troubles” (Prov. 21:23 NKJV). To speak the truth in love (Eph. 4:15) and to speak nothing evil is not easy in today’s competitive and corrupt society, but it can be done. Note David’s prayer in 141:3–4.

Pursue what is right (v. 14). This means abandoning sin once and for all, doing good as God gives strength and opportunity, and being a peacemaker and not a troublemaker. Christians don’t seek “peace at any price,” for peace depends on purity (James 3:13–18; Isa. 32:17), but they do make every effort not to make enemies (Matt. 5:9; Rom. 14:19; Heb. 12:14–21). Sometimes our best efforts seem to be in vain, but at least we obeyed the Lord (Matt. 5:21–26; 18:15–35). “Pursue” means that we have to work at it, with the help of the Lord.

Expect what is best (vv. 15–16). We must live by faith, trusting the Lord to guide us, care for us, and help us do the right thing. We need not fear because His eyes are upon us (32:8) and His ears are attentive to our prayers. God’s face is against those who would do evil to us. This promise is illustrated in Acts 12, when Peter was in prison awaiting execution, the church was praying, and King Herod seemed to be having his way. God saw Peter’s plight, He heard the prayers of the saints, and He delivered Peter but destroyed Herod.

4. Trust the Lord (vv. 17–22). Nowhere in this psalm does David suggest that the life of faith and obedience will exempt the child of God from trouble (see vv. 4, 6, 17, 19). He does promise that, if we trust Him and call on Him, the Lord can see us through our troubles and make them a blessing to us and through us to others. (See 28:7; Isa. 41:10; Heb. 13:6.) He is also able to help us with our feelings (v. 18). The assurance is that God is near us when our hearts are broken and our spirits are crushed, whether we feel like it or not. This is not a promise with conditions attached to it; it is a fact. (See 69:20; 119:151; 147:3; Isa. 50:8; 61:1; Luke 4:18.)

The Lord will take care of our physical safety (vv. 19–20) until our work is finished. The word keep means “to exercise great care over,” as when Adam cared for the garden (Gen. 2:15) or Jacob cared for his sheep (Gen. 30:31). The apostle John quoted verse 20 in John 19:36 and applied it to Jesus, the Lamb of God (Ex. 12:46; Num. 9:12). The Lord is able to keep our enemies in check, and their own evil deeds will destroy them, for sin is its own executioner (v. 21; see 7:14–16; 9:16; 10:2; Prov. 5:22; Rom. 12:17–21). “Desolate” in verses 21–22 means “condemned.” The wicked are condemned, but the righteous face no condemnation because they trust the Lord (Rom. 8:1, 33–34). God redeemed David, just as He had redeemed Israel from Egypt, and He is able to redeem us from our troubles.

Psalm 35

Once again, David was being hounded by Saul and slandered by Saul’s men, many of whom had been David’s friends. David was championing the right cause, for he was God’s chosen king, while Saul was trying to destroy him so that one of his own sons would become king. Instead of managing the affairs of the kingdom, Saul was driven by his paranoia to pursue David and seek to kill him, and his zeal was fueled by the lies of his officers. (For the background, see 1 Sam. 19:5; 20:1; 23:25; 24:9–15; 25:29; 26:18–19.) This is classified as an imprecatory psalm (see Ps. 5 for discussion). David made three requests of God, and eventually He granted all of them.

1. Protect Me (vv. 1–10). David merged two images in verse 1—the law court (“plead my cause”; see 43:1; 74:22; Jer. 2:9; Mic. 6:1–2) and the battlefield. Saul chose the battlefield, but David turned to the Lord and asked Him to be Advocate and Judge in the dispute. “The LORD is a man of war” (24:8; 45:3–5; Ex. 15:3; Josh. 5:13–15), so if Saul wanted a fight, God would accept the challenge (see 18:25–27). A soldier himself, David envisioned the Lord dressed in armor and wielding His weapons. The buckler was a large shield that covered most of the body. The enemy hated David (v. 19), lied about him (v. 11), persecuted him (v. 2), and wanted to hurt him and kill him (vv. 4, 26), so the conflict was a matter of life and death; but there was no just cause for this opposition. (See vv. 7, 19; 38:19; 69:4; 109:3; 119:78, 86, 161.)

David asked the Lord to block the way and stand between him and Saul and his army (v. 3), just as He had done at the exodus (Ex. 14:19ff.). Then he asked that the angel of the Lord (34:7) confuse the enemy, turn them around, and chase them (v. 4). This would lead to their disgrace, defeat, and eventual destruction (v. 8). In verse 26, he repeated the prayer of verse 4. David frequently mentioned that he was a man with a price on his head (37:32; 38:12; 40:14; 54:3; 63:9; 70:2), so it’s no wonder he asked the Lord for a special word of assurance (v. 3; 27:1–3). Confronted by God’s heavenly army, Saul and his men were like the chaff: weightless, worthless, defenseless, and harmless. (See 1:4; 83:13; Isa. 17:13; 29:5; Dan. 2:35; Matt. 3:12.) They would try to run on the slippery mountain trails and in the darkness fall to their death or fall into one of their own traps (vv. 7–8). These traps were probably pits with nets over them, covered with branches and leaves. Saul treated David like an animal, but it was Saul and his army who were the animals (vv. 15, 17, 25).

In this psalm, David followed each of his three requests with a song of praise to the Lord (vv. 9–10, 17–18, 27–28), showing that his great desire was to magnify Him. David’s joy was in God’s salvation, for which only God could receive the glory. His whole being (“all my bones”; see 51:8) would give thanks and praise to the Lord. “Who is like unto thee?” (v. 10) reminds us of Israel’s triumph song after the exodus (Ex. 15:11). David knew that God had chosen him to be king of Israel and that his greatest task would be to unite and strengthen the kingdom and lead the people back to God. Israel had an important work to do in the world, and David’s leadership was essential.

2. Reward Me (vv. 11–18). David stated the evidence that proved he was innocent. The enemy depended on lies, false (“malicious”) witnesses who accused him of being a traitor. (See 27:12; Deut. 19:15–21; 1 Sam. 24:10.) Quite the contrary, it was Saul and his officers who were the traitors, for they returned evil for the good David did to them. On two occasions, David could have killed Saul, but instead, David returned good for evil (1 Sam. 24; 26; and see Ps. 38:20; 109:5; Jer. 18:18–23). Saul even admitted that David was the better man (1 Sam. 24:17). It pained David deeply that the men he had served with in Saul’s army had betrayed him (see 41:9; 55:12–14). He had prayed for them when they were in need, but his prayers returned to him unanswered. David received a blessing because he prayed, but God couldn’t send a blessing to such evil people. The only “return” David got from his prayers was evil for good, so he asked the Lord to send him good to compensate for their evil. Those who criticize David for his imprecatory prayer in verses 4–8 should remember that first he prayed for their help and healing. Saul’s men “tore David apart” with their wicked words (v. 15). Like court jesters, at their meals they made him the butt of their vicious jokes (v. 16; and see 69:12). (On the question “How long?” see 6:3.) David knew that God would eventually reward him for his faithfulness, but he didn’t know when. His first praise to God (vv. 9–10) was personal, but the second expression of praise (v. 18) is in the congregation with the saints.

3. Vindicate Me (vv. 19–28). The trial was about to end, and the enemy was confident of victory. “Aha, aha, our eyes have seen it” (David’s defeat, v. 21 NASB). In his imagination, David saw Saul’s men winking at each other arrogantly (Prov. 6:13; 10:10), as if to say, “He’s done for!” They would never accept a truce or even talk about peace, but this was God’s way of judging Saul for his sins and eliminating him from the political equation in Israel. After Saul’s death, David had seven years of trouble with Saul’s son (2 Sam. 1—4), but the Lord eventually solved that problem. David prayed that God would vindicate him, because David’s cause was God’s cause and the Lord’s reputation was at stake (v. 24). In verse 26, he repeated his request from verse 4 and asked that the enemy be shamefully defeated. David’s desire was that the Lord be magnified in His own way and His own time.

In contrast to the shame of the enemy in their defeat are the joyful shouts of the righteous in David’s victory. Unlike Elijah, who felt he was fighting all alone (1 Kings 19:10–18), David knew that many people in Israel supported him, those who were living “quietly in the land” (v. 20). Even in the darkest days of Israel’s history, there has always been a faithful remnant that stayed true to the Lord and prayed for His will to be done. David closed the psalm with a song of confidence and joy, witnessing to God’s righteousness and power. The word translated “prosperity” (v. 27) is the familiar Hebrew word shalom (“peace”), which means much more than a mere cessation of hostilities. It carries the idea of well-being in every aspect of life, including peace with God, with others, with yourself, and with the circumstances of your life.

David’s experience reminds us of Jesus Christ, the son of David, who was also hated without a cause (John 15:25) and falsely accused and attacked by those for whom He had shown nothing but kindness and love. God delivered David from his enemies, but the Father “spared not his own Son” (Rom. 8:32) but willingly gave Him to die for the sins of the world.

Psalm 36

The psalm is attributed to David “the servant of the LORD” (see 18, title; 35:27; Deut. 34:5; Josh. 24:29; Dan. 6:20; James 1:1; Titus 1:1). David pondered the reality of evil in God’s world (vv. 1–4), he praised God’s character (vv. 5–9), and then he prayed that God would protect him from evil and eventually judge the wicked. He solved the perplexing problem of evil in the world by being a worshipper, not a philosopher, and by taking personal responsibility to obey God and serve Him. If there were more salt and light in this world, there would be less decay and darkness in society.

Revelation: The Corruption of the Human Heart (vv. 1–4). In Scripture, an oracle is usually an authoritative pronouncement from the Lord; but here it is sin that is speaking an oracle deep in the heart of the sinner. In Psalm 10, the sinner talks to himself, but here sin speaks to the sinner. Sin deceives us (Rom. 7:11) and flatters us (10:3; Deut. 29:18–19), giving us the false assurance that our rebellion will go unpunished (Gen. 3:1–5). “Listen to your heart!” the world tells us, forgetting that “the heart is more deceitful than all else and is desperately sick; who can understand it?” (Jer.17:9 NASB).

Of course, the sinner’s self-confident arrogance brings tragic consequences, starting with an absence of the fear of God (v. 1). This is not the word for the reverential respect of God that all believers should cultivate, but rather the word that means the dread of God and of His judgment. Paul quotes this verse in Romans 3:18, along with other Old Testament statements that reveal the wickedness of the human heart. When we don’t fear God, we flatter ourselves, and that flattery gives us more confidence to sin. We don’t really see ourselves as the Lord sees us, and we are blind to our own sins and what they can do to us. (On the fear of the Lord, see 34:9; 55:19; 64:4; 111:10; 119:120; Josh. 24:14; Prov. 1:7.) This kind of person doesn’t hate sin (v. 2) or despise it or reject it (v. 4) but finds delight in doing it.

When they lose the fear of God, they start to lose everything else that is important to good character and conduct. Out of a sinful heart come sinful words and sinful deeds (v. 3; Matt. 12:34–35). Instead of acting wisely, they set themselves up to do evil. They don’t meditate on God’s truth while in bed (1:2; 16:7; 42:8; 63:6) but devise evil schemes. They can’t relax and go to sleep until they’ve hatched a new plot (Mic. 2:1). The corrupt heart has produced a defiled conscience, a confused mind, and a perverted will.

Adoration: The Character of God’s Heart (vv. 5–9). David did a wise thing when he stopped contemplating the sinners and started focusing on the glories of the Lord. Knowing the character of God is essential to a balanced Christian life, and these five verses are a concise systematic theology. “Mercy” (vv. 5, 7, 10) is translated “lovingkindness” in the New American Standard Bible and “love” in the New International Version. Some translations use “covenant love” or “steadfast love.” Mercy and faithfulness are often joined (57:3; 61:7; 85:10; 86:15), as are righteousness and justice (33:5; 89:14; 97:2). God’s mercy and faithfulness are as limitless as the skies, His righteousness as firm as the mountains, and His judgments (justice) as inexhaustible and mysterious as the ocean depths (see Rom. 11:33–36). Yet He takes care of people and animals on the earth! What a gracious and generous God! His mercy is priceless, for it took the death of His Son to accomplish salvation for a lost world (1 Peter 1:18–19).

The “refuge” in verse 7 (NIV) is probably the Holy of Holies in the sanctuary of the Lord, for he mentions God’s house in verse 8. If so, then the “wings” are those of the cherubim on the mercy seat of the ark (Ex. 37:9). (See 57:1; 61:4; 63:7; Ruth 2:12.) God’s “shadow” offers us better protection than the world’s armies! In 91:4, the image is that of the mother hen protecting her young with her outspread wings. (See Matt. 23:37; Luke 13:34.) The priests received portions of some sacrifices for their own use and would feast in the sanctuary (Lev. 6:14–23; 7:11–38; Deut. 18:1–5; 1 Sam. 2:12–17). But David sees all of God’s people enjoying a feast in God’s house where there is an abundance of food and water (63:1–5; 65:4). The image of the Lord’s satisfying river is found often in Scripture: 46:4; Isaiah 8:5–8; Jeremiah 2:13–19; Ezekiel 47; John 4:1–15; 7:37–39; and Revelation 22:1. The word pleasures (delights) in verse 8 comes from the same Hebrew root as “Eden” in Genesis 2 and 3, and it means “delight.” Man sinned and was cast out of Eden, but through faith in Christ, we have access into God’s presence and can delight in His blessings. The river in verse 8 reminds us of the rivers in Eden (Gen. 2:8–14). Life and light go together (v. 9; 49:19; 56:13; John 1:4; 8:12), and the Lord is the source of both. The wicked feed on flattery (v. 2), but the righteous feed on the Lord’s rich blessings.

Expectation: The Confidence of the Believer’s Heart (vv. 10–12). What a privilege it is to be God’s children! We are resting safely under His wings, feasting joyfully at His table, drinking abundantly from His river, and walking confidently in His light! In response to these blessings, David prayed that the Lord would continue His blessings on His people (v. 10) and one day judge the wicked (vv. 11–12). God will continue to bless us if we love Him, get to know Him better, and walk in obedience to His will. David knew that the enemy was subtle and that he dared not become overconfident, so he prayed for the Lord’s protection from their hands and feet. He didn’t want to be knocked down and trampled upon and forced to leave his own land. By faith, David looked ahead and saw the enemies of the Lord completely defeated, and on this confidence, he continued to serve the Lord.

Psalm 37

David had written about the wicked in Psalm 36 (see vv. 1, 11), and he will pick up the theme again in Psalm 39. He wrote Psalm 37 in his mature years (v. 25), and in it he discussed the age-old problem of why the righteous suffer while the wicked seem to prosper. Perhaps this psalm was part of David’s preparation of Solomon for the throne (1 Kings 2:3; see Prov. 23:17–18; 24:19–20). Honest atheists and agnostics don’t have to wrestle with this problem because their philosophy of relativism forbids them to use words like good, bad, righteous, and wicked. However, those who believe in God sometimes wonder why He allows the wicked to succeed while the righteous suffer. The word wicked is found fourteen times in the psalm. The theological foundation for the psalm is the covenant God made with Israel, recorded in Leviticus 26 and Deuteronomy 27—30. God owned the land, and if the nation obeyed Him, they could live in the land and enjoy its blessings. But if Israel disobeyed the Lord, He would first chasten them in the land (invasion, drought, famine), but if they continued to rebel, He would then take them out of the land (captivity). But it seemed that the wicked were prospering and that God wasn’t doing anything about it (see Jer. 12). The righteous could fret over the problem (vv. 1, 7–8), leave the land (v. 3), or go on being faithful, trusting the Lord to keep His Word (vv. 3, 5, 7, 34, 39). Like any mature believer who had been through his own share of suffering, David took the long view of the situation and evaluated the immediate and the transient in terms of the ultimate and the eternal. He encouraged Solomon and the people to believe God’s promises and wait on Him. In the psalm, he gave four encouraging assurances to believers who question how God is running His world. (See also Ps. 49 and 73.)

1. The Lord Can Be Trusted (vv. 1–11). David gave one negative instruction—“Don’t fret” (vv. 1, 7, 8)—and four positive instructions: trust in the Lord (v. 3), delight in the Lord (v. 4), commit yourself to the Lord (vv. 5–6), and rest in the Lord (v. 7).

Fret not (vv. 1–2). The word translated “fret” means “to burn, to get heated up.” David’s message was, “Cool down and keep cool!” When we see evil in the world, we ought to feel a holy anger at sin (Eph. 4:26), but to envy the wicked only leads to fretting, and fretting leads to anger (v. 8). His argument is that the wicked are temporary and will one day be gone (see vv. 9, 22, 28, 34, 38). They are like grass that either fades away or is cut down and burned. In the East, vegetation is abundant during and immediately after the rainy seasons, but it quickly vanishes when the moisture is gone. (See 90:5–6; 102:11; 103:15–16; Isa. 40:6–8; James 1:10–11; 1 Peter 1:24.)

Trust in the Lord (v. 3). A fretful heart is not a trusting heart, because it lacks joy and peace (Rom. 15:13). Faith and works go together, so we should also do good as we wait on the Lord (34:14; Luke 6:35; Gal. 6:10). Some of God’s people were tempted to leave the land (see Ruth 1; 1 Sam. 26:19), which was tantamount to saying that God wasn’t faithful and couldn’t be trusted. But David urged them to stay in the land and trust God for what they needed (v. 27). Each tribe, clan, and family in Israel had its assigned inheritance, which was not to pass into other hands, and the Lord promised to care for the land of the faithful (vv. 9, 11, 22, 29, 34). The promise in verse 3 is variously translated: “enjoy safe pasture” (NIV), “feed on His faithfulness” (NASB margin; NKJV), “enjoy security” (RSV). If we are faithful to God, He will be faithful to us. Trusting the Lord is a key theme in this psalm (vv. 4, 5, 7, 34, 39).

Delight in the Lord (v. 4). The word translated “delight” comes from a root that means “to be brought up in luxury, to be pampered.” It speaks of the abundance of the blessings we have in the Lord Himself, totally apart from what He gives us. To enjoy the blessings and ignore the Blesser is to practice idolatry. In Jesus Christ, we have all God’s treasures, and we need no other. If we truly delight in the Lord, then the chief desire of our hearts will be to know Him better so we can delight in Him even more, and the Lord will satisfy that desire! This is not a promise for people who want “things,” but for those who want more of God in their lives.

Commit your way to the Lord (vv. 5–6). The verb means “to roll off your burden” (1 Peter 5:7). God doesn’t take our burdens so that we can become irresponsible, but so we can serve Him better. Sometimes less care means we become careless, and that leads to failure. One of the things He will “bring to pass” is the vindication of His servants who have been slandered by God’s enemies (v. 6 NIV; see vv. 28, 32–33).

Rest in the Lord (vv. 7–11). The verb means “be silent, be still.” It describes calm surrender to the Lord (62:5). Creative silence is a rare commodity today, even in church worship services. People cannot tolerate silence. A silent radio or TV screen invites listeners and viewers to switch to another station or channel. But unless we learn to wait silently before God, we will never experience His peace. For us to get upset because of the evil schemes of the ungodly is to doubt the goodness and justice of God (vv. 7, 12, 32). “Meekness” does not mean “weakness.” It means force under the control of faith. Moses was meek (Num. 12:3), but he was a man of great power. Jesus quoted verse 11 (Matt. 5:5) but expanded it to include “the earth.” “Inherit the land” (vv. 9, 11, 22, 29) refers to the security of future generations in the Land of Promise, according to God’s covenant (Gen. 12:1–3; 13:14–18; 15:7–17), for God had a great work for His righteous remnant to do in that land, culminating in the coming of Messiah. Eventually, the wicked will be cut off (vv. 9, 22, 28, 34, 38), which in Israel usually meant exclusion from the covenant community (Ex. 12:15; 30:33, 38; 31:14; Lev. 7:20–21), but it could mean execution (Gen. 9:11; Lev. 20:17; Num. 15:30–31).

2. The Lord Understands Your Situation (vv. 12–20). Since God can be trusted, we should not fret, and since God understands our situation, we should not fear. The wicked plot against the poor and needy (v. 12; and see vv. 7, 32) and act like wild beasts about to devour them (“slay” in v. 14 means “to butcher an animal”), but the Lord laughs at the wicked (see 2:4), for He knows their judgment is coming. He also knows that their own weapons will turn against them (v. 15; 7:15ff.; 9:15ff.). God upholds the righteous (vv. 16–17) and sees to it they have what they need (Prov. 15:16; 16:8). Just as Jesus met a great need with a few loaves and fish, so the Lord can “make a little go a long way.” “Know” in verse 18 refers to much more than intellectual understanding—“God knows what’s going on”—but indicates that He is involved and caring for us daily (see 1:6; 31:7, 15). “Give us this day our daily bread” (Matt. 6:11).

There is in verse 18 the suggestion of something beyond the needs of this life. The emphasis in Psalm 37 is on Israel’s national life in the land, and the ancient Jew saw his “immortality” in his posterity, but occasionally in the Psalms you catch a glimpse of the eternal. (See 16:11; 17:15; and the “forever” statements in 37:18, 27–29.) The wicked will perish like smoke at the altar (102:3; Hos. 13:3; the New International Version reads “like the beauty of the fields,” an image used in v. 2). If the punishment of the wicked involves more than suffering and death in this life, will not the blessing of the righteous go beyond this life as well?

3. The Lord Blesses His People (vv. 21–31). He blesses them first of all with provision of their daily needs (vv. 21–22). The wicked may succeed for a time, but eventually they have to borrow in order to survive; while the godly have what they need and can lend to others (Deut. 15:6; 28:12, 44). This isn’t a promise for every believer at all times in all places, for many believers have died in poverty and hunger. Like the statements in the book of Proverbs, it’s a generalization that proves true in so many cases that we can safely apply it to life.

God gives not only provision but also protection (vv. 23–24). “Ordered” means “secured, established” (119:133), and even if believers stumble, God will pick them up and get them going again. He can keep us from stumbling (Jude v. 24), and He can restore us if we do stumble. Why? Because the Father delights in His children and wants them to learn to walk.

Along with the blessing of provision and protection is the blessing of the Lord’s presence with His people (vv. 25–26). As an elder saint, David bore witness to God’s faithfulness to him and his descendants. Not only did God meet every need, but He also gave enough so that David could share it with others (Luke 6:38). As we pray for daily bread (Matt. 6:11), the Lord answers. God also blesses His people by enabling them to live obedient lives (vv. 27–29), which means righteousness in character and justice in conduct. God’s blessing on the godly continues in the lives of their children, but the descendants of the wicked are cut off. Alas, the sins of ungodly fathers influence their children to disobey God, and the Lord has to punish them as well. Finally, God blesses the righteous with His Word (vv. 30–31). God’s Word in the heart is the secret of a holy life (1:1–3; 40:8; 119:9–16; Deut. 6:6).

4. The Lord Judges the Wicked (vv. 32–40). Three images illustrate God’s judgment of those who reject Him and rebel against His law: the court trial (vv. 32–34), the tree (vv. 35–36), and the rescue (vv. 37–40). The wicked watched the godly and tried to find some reason for accusing them. Despite David’s integrity and Solomon’s great wisdom, the judicial system in Israel was far from efficient, and it was easy for the rich to oppress the poor and take what little they possessed (Amos 2:4–8; 4:1–3). But the Lord is the highest Judge, and He knows how to deliver the righteous from lying witnesses and judges who have been bribed.

The godly are pictured by the fruitful tree (1:3) and the ungodly by a luxurious (“overbearing and towering”) shrub or tree, planted in its native soil where its roots can go down deep (vv. 35–36). Not only did the tree die and fall, but there was also no evidence left behind that there had ever been a tree there at all! So God will do to the wicked, who appear to be successful and permanent but are destined for judgment. God not only judges the wicked, but He also rescues the righteous from their clutches (vv. 37–40). The key question isn’t what people look like or what they possess, but what is their final end. (See Prov. 5:4; 14:12–13; 16:25; 24:20.) “There is a future for the man of peace … but the future of the wicked will be cut off” (vv. 37–38 NIV). Some see this as referring to posterity, and that may be included, but certainly it describes the final destiny of the righteous and the wicked. The Lord delivers the righteous from eternal judgment, but He also delivers them from the attacks and accusations of the wicked in this world today. Why? “Because they trust in him” (v. 40). Fretting and fear cannot stand before faith in the living God.

Psalm 38

This is the third of the penitential psalms; and, as you would expect, it has things in common with its predecessors (6; 32). Compare 6:1 with 38:1; 32:3 with 38:3, 8, 13–14; and 32:5 with 38:18. The description here of David’s physical condition is similar to the one in 32, so perhaps both psalms (along with 51) came out of the same sad situation. David’s sins (vv. 3, 4, 18) had brought God’s chastening to his life, and David was a very sick man. Not all affliction comes from disobedience (John 9:1–3), but physical troubles can be a consequence of sin (John 5:14). David doesn’t question the legitimacy of his suffering, for he admitted his sins (v. 18), but he wonders why his suffering is so severe. Like the prophet Habakkuk, David wanted God to remember to be merciful (Hab. 3:2). The title “to bring to remembrance” is found also at Psalm 70. The New American Standard Bible reads “for a memorial” and the New International Version “a petition.” For God to “remember” someone means that He begins to act on his or her behalf and meet some need (Gen. 8:1; 19:29; 30:22; 1 Sam. 1:19). David wanted God to remember him and grant forgiveness and healing. When God’s people suffer the consequences of sin and feel the chastening hand of God, they must choose one of three responses.

1. We Can Focus on Ourselves and Experience Sin’s Painfulness (vv. 1–8). Pain hurts, and David wasn’t ashamed to write about it, using a number of vivid images to convey to the Lord and to us the severity of his suffering. Like a loving Father, the Lord first rebuked David and then chastened him, both of which are evidences of His love (Prov. 3:11–12; Heb. 12:1–11). If we don’t listen to the words of His heart, we will have to feel the weight of His hand (32:4; 39:10–11). Alexander Maclaren compared “hot displeasure” to “hot bubbling lava” about to erupt. God was also shooting “arrows” at David, hurling down one affliction after another with great force (see Job 6:4; 7:20; 16:12; “mark” means “target”). He was drowning in a sea of suffering (v. 4; see 42:7; 69:2, 14; 88:16; 124:4; 130:1–2), and the whole experience became a burden too heavy for him to carry.

In great detail, David described his “loathsome disease” (v. 7). This was not one isolated sickness but a collection of physical disorders that produced “searing pain” (NIV), fever, and inflammation. He had festering wounds (v. 5) that smelled foul and looked ugly, his heart wasn’t functioning properly, and his eyes were getting dim (v. 10). There was no health in his body (vv. 3, 7); one minute he was burning with fever; the next minute he was numb with cold (vv. 7–8). His body was feeble and twisted with pain, and he walked about all day like a man at a funeral (vv. 6, 8). At times, his pain was so severe, he cried out like a wild beast (v. 8). All this happened because he had been foolish and had sinned against the Lord (v. 5; 107:17). We are free to disobey the Lord, but we are not free to change the consequences.

2. We Can Focus on Others and Experience Sin’s Loneliness (vv. 9–14). David opened the psalm with “LORD—Jehovah,” and now he addressed God once more, this time as “Lord—Adonai—Master.” He will use both names in verses 15 and 21–22. For a brief moment, he took his eyes off his own sufferings and looked to the Lord, knowing that God saw his heart and knew all his longings. God knows what we want, but He also knows what we need. Then why pray? Because God has commanded us to pray, and “you do not have because you do not ask” (James 4:2 NKJV). Furthermore, as we pray, God works in our hearts to give us a clearer understanding of ourselves and of His will for us. Prayer isn’t a theological concept to analyze and explain; it’s a privilege to cherish and a blessing to claim.

David’s focus now was on the people around him, and he felt abandoned and lonely. The people who should have encouraged and comforted him—his loved ones and friends—kept their distance, along with his enemies, who wanted him to die. David expected his enemies to plot against him (v. 12), gloat over his fall (v. 16), hate him, slander him, and return evil for the good he did to them (vv. 19–20); but he didn’t think his friends and relatives would turn against him. (See 31:11–12; 41:9; 69:8; 88:8, 18; Job 19:13–19.) “Sore” in verse 11 means “a stroke, a blow” and is sometimes translated “a plague,” the word used to describe leprosy. David’s family and closest friends were treating him like a leper and keeping their distance. They didn’t want to be contaminated! But before we criticize them, have we been obeying Galatians 6:1–2 and 2 Corinthians 2:5–11?

As he grieved over his sins and over the unconcern of his loved ones, David realized that his enemies were plotting to get him out of the way (v. 12). They talked about his ruin and destruction, and he heard what they were saying; but he did not reply to their threats or their false accusations. He knew he had sinned, so why put up a feeble defense? But he also knew that his accusers were sinning and really had no cause for deposing him. But suppose he did win his defense and then fall again (v. 16)? His enemies would then have a stronger case against him. So, the wisest course was to remain silent. That being the case, he kept quiet and turned the matter over to the Lord. He followed the instructions he had given in Psalm 37.

3. We Can Focus on the Lord and Experience Sin’s Forgiveness (vv. 15–22). For the third time, David addressed the Lord, but this time he got down to business and dealt with his sins. He hoped in (waited for) the Lord, knowing that God would hear his prayers. He wasn’t praying only for his own deliverance just so he could be comfortable; he wanted God to work so the enemy couldn’t use him as an excuse for sinning (vv. 16, 19–20; 25:2; 35:19). When they slandered David’s name, they also slandered the Lord (see 2 Sam. 12:14), and David wanted to honor the Lord. He felt like he was about to die (v. 17), and he confessed his sins to the Lord in true repentance and faith.

What did David mean when he described his enemies as “lively” (v. 19)? He was contrasting his own condition with their condition: He was weak, they were strong; he was about to die, they were very much alive; he was sick, they were “vigorous” (NASB, NIV). Confident that the Lord had forgiven him, he closed his prayer with three requests. Be with me (v. 21) is answered by Deuteronomy 4:31 and 31:6, 8 and Hebrews 13:5. Be near me (v. 21) finds its answer in 16:8; 34:18; and James 4:8. Be for me and help me (v. 22) leads us to 28:7; Isaiah 41:10; and Romans 8:33–39. These three requests cover just about everything!

Psalm 39

Both 38 and 39 record David attempting to remain silent in a time of trial, lest he say something that would offend believers or give ammunition to unbelievers (38:13–14; 39:1–3, 9; see 73:15). (For other parallels, see 38:15–16/39:7–8; 38:1–3, 11/39:10–11.) In this psalm, David doesn’t seem to be gravely ill, but he has been visited by some “stroke” from the Lord because of his sins (vv. 9–11). Also, the old problem of the prosperity of the wicked is in the picture (v. 1). It appears that the wicked (“the foolish,” v. 8) were blaspheming God and maligning David in his affliction, and the king was greatly concerned lest he bring reproach on the name of the Lord. There is a dirgelike quality to the psalm, and we marvel that David gave the hymn to the chief musician to use in public worship. Jeduthun was one of three musicians David put in charge of the worship at the sanctuary; the others were Heman and Asaph (see 1 Chron. 16:37–43; 2 Chron. 5:12; 35:15). Jeduthun is mentioned in the titles to Psalms 62 and 77. Recorded in this psalm are four progressive stages in David’s overcoming his difficult experience.

1. He Was Silent—a Burning Heart (vv. 1–3). Seeing the prosperity of the wicked and hearing their blasphemous words so angered David that he wanted to retaliate and say something to defend God, but he deemed it best to keep quiet. But this restraint only made his heart burn with intense pain (see 32:3; Jer. 20:9) until finally he had to speak out. The two Emmaus disciples had “burning hearts” (Luke 24:32) because of the way the Lord had expounded the Word to them, and Ezekiel had anguish in his spirit because of the difficult calling God had given him. David didn’t even say good things; he just kept quiet as long as he could. There is “a time to keep silence, and a time to speak” (Eccl. 3:7), and wise is the person who knows the difference. David didn’t argue with God (v. 9) or with those who reproached him, but he did pray to the Lord.

2. He Was Despondent—a Burdened Heart (vv. 4–6). When we find ourselves burying our true feelings and creating physical and emotional pain for ourselves, then it’s time to talk to the Lord and seek His help. David knew that life was short and that the days would pass swiftly; he also knew that he was frail and that one day he would die. He began to measure his days (90:12; 119:84) and saw that they were but a “handbreadth” (four fingers) and his age nothing in God’s sight. (See 90:1–11.) “Verily every man at his best state [in his vigor] is altogether vanity” (v. 5) sounds like a statement from Ecclesiastes by David’s son Solomon, and he repeated the thought in verse 11. The Hebrew word translated “vanity” means “a breath, emptiness” (see 62:9; 144:4; Job 14:2; Eccl. 6:12). One of my Hebrew professors described “vanity” as “what’s left after you break a soap bubble.” In verse 6, he compared life to an “empty show,” with shadow people busthng about, trying to get rich. Busy for what? Wealthy for what? Years later, Solomon raised the same questions (Eccl. 2:18–19), and Jesus emphasized the same truth in Luke 12:16–21. If you measure the length of life, you may become despondent, but if you look around you and measure the depth of life, you are appalled. Life is swift, life is short, and for most people, life is futile. In modern vocabulary, people are living for the image and not the reality.

3. He Was Confident—a Believing Heart (v. 7). This is the central verse in the psalm and the turning point in David’s experience. “If life is short and goes past so swiftly,” asks David, “what am I waiting for? If the world is nothing but a shadow image, let me give myself to the Lord, who is the foundation of all that is real and lasting.” Today we would say, “The reality is … found in Christ” (Col. 2:17 NIV). The main concern is not how long we live but how we live. Life is measured, not by how rich we are in material wealth, but whether we have values that last. Are we living with eternity’s values in view? “He who does the will of God abides forever” (1 John 2:17 NKJV). In turning by faith to the Lord, David moved from hopelessness to hope and from paralysis to action. The next verses describe what he did to bring about change.

4. He Was Repentant—a Broken Heart (vv. 8–13). We begin with David the sinner and listen to his prayer for forgiveness (vv. 8–9). Like every truly convicted sinner, his mouth had been stopped (Rom. 3:19), and he admitted his guilt before God (see 1 Sam. 3:18; Lam. 1:21). We don’t know the particular sins that had brought this stroke from the Lord, and we don’t have to know. We do know that God listens to the cry of the brokenhearted (51:17) and forgives when we confess (1 John 1:9). David was especially concerned that he not give occasion to “the foolish” to ridicule his faith (14:1; 69:7; 74:22; 79:4).

Next, David the sufferer pleaded with God to remove the stroke and heal his body (vv. 10–11; see 32:4; 38:2). He used three images to get his point across: a plague or sickness, draining away his life; the blow of God’s hand, like a loving parent disciplining a child; the rebuke of His Word, which cut deeply into David’s heart. C. S. Lewis was correct when he wrote in The Problem of Pain, “God whispers to us in our pleasures, speaks in our conscience, but shouts in our pains: It is His megaphone to arouse a deaf world.” The human body ages, decays, and dies; and the material wealth we gather gradually loses its value, like a moth silently destroying a garment. Jim Elliot’s oft-quoted statement certainly applies here: “He is no fool who gives what he cannot keep to gain that which he cannot lose.” Vanity of vanity, all is vanity—unless we put our faith and hope in God.

Finally, David the sojourner prays for God’s direction as he makes his pilgrim way through life with its joys and sorrows. The world is a “vain show” (v. 6)—John Bunyan called it “Vanity Fair”—and God’s people are aliens and strangers here (119:19; Gen. 23:4; Lev. 25:23; 1 Chron. 29:15; Heb. 11:13; 1 Peter 1:1; 2:11). We are not strangers to God, for He knows us and we know Him, but we are strangers with God as His welcomed guests (90:1; 23:6). He hears our prayers and cries, and He sees our tears. “In the world you will have tribulation,” Jesus told His disciples, “but be of good cheer, I have overcome the world” (John 16:33 NKJV). His closing prayer was that God would turn away His frowning face and give him strength to return to life with its duties and burdens and then one day enable him to pass into eternity. The phrase “no more” doesn’t suggest annihilation or the absence of an afterlife, but that David would “no more” be on his earthly pilgrimage. “I will dwell in the house of the LORD for ever” (23:6).

Psalm 40

Hebrews 10:5–9 quotes 40:6–8 and applies the passage to Christ, which makes this a messianic psalm. Some see the birth of Christ in verse 7, His sinless life in verse 8, and His sacrificial death in verse 6. However, it was first of all a psalm about David and his needs and how the Lord met them, but the historical setting is obscure. David may have written it during his difficult exile years or perhaps during the early years of his reign. It’s unusual for a psalm to have a prayer for mercy following praise and dedication. However, if verses 1–5 picture his deliverance during the dangerous exile years and verses 6–10 describe his dedication as the new king, then verses 11–17 could be a record of his prayer for personal forgiveness (v. 12; see 38:3–5; 39:8–9) and victory over his enemies following his coronation. It does seem that verse 16 is a royal prayer for God’s blessing on the nation. You find verses 13–17 repeated in modified form in Psalm 70. From whatever experiences led to the writing of this psalm, David learned some valuable lessons and gave us three important instructions to follow in the difficult times of life.

1. Praise God for All He Has Done (vv. 1–5). No matter what our trouble or trial, it’s always good to look back and recall the goodness of the Lord. David remembered how long he had waited before the Lord delivered him from his enemies and from Saul, but the day came when God inclined His ear (31:3), heard his cries, and lifted him up from the pit. If David learned anything from his exile years, it was that ultimate success depends on faith in the Lord and patience during His providential working (5:3; 33:20; 37:34; 38:15; Heb. 6:12). We are not to take the description of the pit literally (slime, mud, mire), but figuratively, as a picture of those difficult years David endured. “The pit” is also a term for sheol, the realm of the dead, and David’s life was certainly in danger. An old-fashioned country preacher used verses 2–3 for a sermon text, and his “points” were the following: God brought him up, God stood him up, and God tuned him up! David had a new beginning with a new song of praise in his mouth (18:49; 22:22; 33:3). God helped David because he trusted the Lord, did not show respect to the arrogant who opposed God, and remained true to the God of Israel. “Lies” in verse 4 refers to idols. Unlike David, King Saul was a proud man who trusted in himself and made himself more important than God. In looking back on those years as an exile and a hunted man, David saw the greatness of God’s works (wonders) and the wisdom of His plans (v. 5). This is his version of Romans 8:28.

2. Give God All That He Asks (vv. 6–10). David has moved from the pit to the rock, and now he goes to the sanctuary of God. After all God had done for David, how could the king express to the Lord his appreciation for His mercies? He could bring sacrifices to the altar, but that wasn’t God’s first desire. This doesn’t mean that such sacrifices were wrong or that God didn’t want His people to offer them, but that God wanted their hearts first of all. Throughout the Old Testament, the Lord made it clear that He could not accept sacrifices unless the worshipper showed sincere devotion, dedication, and obedience. No doubt David heard how Saul learned that important lesson—too late (1 Sam. 15:22). (See 50:8–15; 51:16–17; Prov. 21:3; Isa. 1:11–17; Jer. 7:22–23; Hos. 6:6; Mic. 6:6–8; Mark 12:32–33.)

In verse 6, sacrifice means any animal whose blood was offered at the altar, followed by a communal meal. Offering refers to the meal offering that could accompany the sacrifices, and the burnt offering symbolized total dedication to the Lord. The sin offering was given to cover specific offenses and bring reconciliation between the offender and God. All of these were fulfilled in Jesus Christ, whose sacrifice on the cross satisfied the justice of God once and for all, for time and eternity (Lev. 1—7; Heb. 10:1–17). The “open ears” refer to his readiness to hear and obey God’s will (1 Sam. 9:15; 20:2; Isa. 48:8; 50:4–5; Matt. 3:43; Acts 7:51, 57). This is not a reference to the servant in Exodus 21:1–6. The passage is paraphrased in Hebrews 10:5–10 as “a body you have prepared for me,” i.e., the body in which the Messiah served the Father here on earth. An open ear means a yielded will and a surrendered body. When the heart delights in God’s law, the will has no problem obeying (119:11; Deut. 6:6; 11:18; Prov. 3:3; 7:3; Jer. 31:33). “Lo, I come” means “Here I am, ready to obey” (see 1 Sam. 3:4, 6, 8; Isa. 6:8). The scroll may be a reference to Deuteronomy 17:14–20; and see 2 Kings 11:12 and 22:13. The Old Testament predicts the coming of the Messiah (Luke 24:27).

David was enthusiastic about telling others what the Lord had done for him, and he is a good example for us to follow (22:25; 26:12; 35:18; 111:1; 149:1). Among the worshippers at the sanctuary, the king gave glory to the Lord. This reminds us of our Lord’s resurrection praises (22:31; Heb. 2:12).

3. Trust God for All That Remains (vv. 11–17). When the worship service was ended and David had returned to his royal duties, he discovered that there were new battles to fight and fresh problems to solve, so he turned again to the Lord for help. Worship is not an escape from life but the opportunity to honor God and be equipped to face life and live for His glory. David had his own personal problems to deal with (vv. 11–13), for he had a sensitive conscience and knew that he was a sinful man. He also had enemies who wanted to dethrone him (vv. 14–15), and so he prayed for victory. (See 25:4, 21–27.) Most of all, David wanted the Lord to be magnified and His people to be blessed as they served Him (vv. 16–17). David couldn’t see what lay ahead (v. 12; 31:9; 38:10), but God knew the future and had everything under control. As he often did (7:1, 5; 22:19; 38:22; 71:12), David prayed for speedy deliverance. “I am … thou art” (v. 17) says it all. The great I AM is adequate for every need.

Psalm 41

Sickness (vv. 8, 10) and sin (v. 4) again unite to put David into distress and danger as his enemies plot against him and wait for him to die. These factors seem to place this psalm in the time of Absalom’s rebellion. David’s illness prevented him from leading the nation as he wanted to (2 Sam 15:1–6), and Absalom took advantage of this to promote himself as king. If the “dear friend” of verse 9 is David’s counselor Ahithophel, then the matter of the historical setting is settled (2 Sam. 16:15ff.). Jesus quoted verse 9 in the upper room when referring to Judas (John 13:18), so the psalm has messianic overtones. When we find ourselves in difficulty, we may use this psalm to take an inventory of our spiritual condition by asking and answering four questions.

1. Integrity: How Do We Treat Others (vv. 1–4)? Before we can claim God’s promises, we must examine our own hearts to see if we have sincerely met the conditions the Lord has laid down. David no doubt based his prayer on the stipulations given in the covenant (Lev. 26:1–13; Deut. 7:13–16; 28:1–14). He knew that he had no right to claim mercy from the Lord if he himself had not shown mercy to others. But David had fully obeyed the Lord’s rules and had shown mercy to King Saul, to Saul’s grandson Mephibosheth, and to the needy in the land. (See Matt. 5:7; Luke 6:37–38.) “Poor” refers to the helpless, the miserable people whose lot was difficult and who depended on the help of others. To “consider” these pitiable people meant being attentive to their needs and assisting them. It also meant not judging and blaming them, as Job’s friends blamed him and the disciples blamed the blind man (John 9:1–4). We have every reason to believe that David sought to care for the poor and needy in his kingdom and therefore was praying with integrity. In verse 1, he referred to himself in the third person, a true mark of his humility before the Lord.

He listed in verses 2–3 the blessings God would send because he confessed his sins and asked God to be merciful to him (v. 4). God would protect him from his enemies and prolong his life in the land. That in itself would bear witness to his enemies that David was a man favored by God. God would also heal him of his sickness and raise him up from the sickbed. “Make all his bed” (v. 3) simply means “heal him and raise him up.” This would be the gracious and merciful act of the Lord, undeserved by David but lovingly granted by Jehovah. “If I regard wickedness in my heart, the LORD will not hear” (66:18 NASB), so it’s important that we confess our sins to the Lord. If we haven’t been merciful to others, how can our hearts be right to ask Him for mercy?

2. Treachery: How Do Others Treat Us (vv. 5–9)? It wasn’t enough that David was sick in bed, but he also had to deal with treachery among his own family and friends, including men like Ahithophel, his official counselor, who sided with Absalom. Ahithophel was Bathsheba’s grandfather (2 Sam. 11:3; 23:34) and hated David for what he did to her and to her husband Uriah. These false friends visited the king and lied to him (“We hope you’ll get well soon”), but they really wanted David to die and even plotted against him. But if Absalom became king, that would be the end of the Davidic dynasty, for Absalom had no son (2 Sam. 18:18). God promised David that his descendants would sit on the throne of Israel forever (2 Sam. 7:11–16), a promise ultimately fulfilled in Jesus Christ (Luke 1:31–33). David was gifted at reading people (2 Sam. 14:17–20) and knew the truth.

Jesus used verse 9 when referring to the traitor Judas (John 13:18–19; and see 55:12–14; 69:25; 109:8; Matt. 26:63; Mark 14:18; Luke 22:21; Acts 1:16–20). Note that our Lord didn’t quote the phrase “whom I trusted” from verse 9, for He knew that Judas had no saving faith (John 6:70–71). This psalm opens with a statement about the poor, and Judas tried to identify himself with the poor (John 12:4–6; 13:26–30). David’s enemies wanted the king’s name to perish, but it was Judas who destroyed a good name—“Judah,” which means “praise.” We call our sons David, but we would never call a son Judas. (See 2 Sam. 16:15–17:23 for Ahithophel’s part in the rebellion.) The phrase “lifted up his heel” pictures a deceptive and underhanded attack, but see Romans 16:20.

3. Mercy: How Does God Treat Us (vv. 10–12)? God in His mercy doesn’t give us what we do deserve, and God in His grace gives us what we don’t deserve, and He does this because of Jesus Christ His Son, who died for us on the cross. David prayed for mercy, because he knew he had sinned (v. 4). He also affirmed his integrity (v. 12), for he had walked before the Lord in humility and submission (7:8; 18:19–25; 25:21; 78:72). When confronted with his sins, he confessed them and sought the face of the Lord (2 Sam. 12:13ff.). David wanted mercy for himself but not for his enemies, except for his son Absalom (2 Sam. 18:5). Why? Because his enemies (especially Absalom) had committed treason against the Lord’s chosen and anointed king. This was not a personal vendetta on David’s part, but a concern for the future of the nation of Israel and the dynasty of David. As ruler of the land, David wielded the sword of justice (Rom. 13:1–4), and nations today punish treason with death.

More than anything else, David wanted to please God (v. 11; 18:19; 22:8; 35:27; 2 Sam. 15:26). He had confidence that the Lord would heal him, restore him to the throne, and deal with those who opposed him. Even more, he was certain that one day he would be in the presence of the Lord and serve in His holy courts in heaven forever (v. 12; 16:11; 17:15; 21:6; 101:7; 2 Sam. 7:16).

4. Glory: How Do We Treat God (v. 13)? This verse was probably added later by an editor to mark the end of book I of the Psalms. Each of the first four books ends with a similar doxology (41:13; 72:18–20; 89:52; 106:48), and book V ends with a praise psalm (150). But the verse reminds us that the main thing in our lives must be the eternal praise and glory of the Lord. “Hallowed be thy name” is the first request in the Disciples’ Prayer (Matt. 6:9), and it governs all the other requests. God answers prayer, not to make His people more comfortable, but to bring glory to His name. The Lord still had more work for David to do, particularly the preparation for the building of the temple, and His glory would one day move into that holy sanctuary (1 Kings 8:1–11).

Can we honestly say “Amen and amen!” to the prayer in verse 13?

QUESTIONS FOR PERSONAL REFLECTION

OR GROUP DISCUSSION

Psalm 1

1. What does Psalm 1 identify as the key to success? How do you personally measure true success?

2. According to Psalm 1, what conditions must you meet in order to be “blessed”? Are you willing to meet these conditions?

3. What will you do this week to be a blessing to others?

Psalm 2

4. What evidence of rebellion against God do you see in international events? In national events? In local events? In the lives of your coworkers? How can you help reconcile at least one person to Christ?

5. What do you learn from this psalm about God’s sovereignty? How does knowing God is sovereign help you face life’s challenges?

Psalms 3—4

6. What do Psalms 3 and 4 have in common? Can you praise God even in difficult circumstances? If so, why? If not, why not?

7. According to Psalm 4:1, David was desperate for God to answer his prayer. Why does God sometimes delay His answer to an urgent prayer? What helpful lessons have God’s delays taught you?

Psalms 5—6

8. What is an imprecatory psalm? Should believers today offer imprecatory prayers? Why or why not?

9. How should a believer’s life contrast with the life of an unbeliever?

10. Have you ever felt that God deserted you? What did you later discover? How can suffering patiently strengthen your faith and enlarge your sphere of Christian influence?

11. How can you be confident that God is steering even your harshest circumstances toward His ultimate goal for your life?

Psalms 7—8

12. Have you ever been falsely accused? How did you respond? What advice can you give other falsely accused believers?

13. What keeps God from snuffing out the rebellious today, once and for all?

14. What does creation teach you about God? How does knowing that God created such a vast universe make you feel about His love for you, such a small “speck” on planet Earth?

Psalm 9

15. How has God proved to be your stronghold? What might you say to a person who fears for his or her safety in a climate of terror and uncertainty?

Psalm 10

16. What personal reasons might a person have for refusing to believe in the existence of God? What do you believe is the strongest evidence that God exists?

17. Is it harder to persuade “down-and-outers” or “up-and-outers” to believe in God? Explain.

Psalm 11

18. Having to choose between fear and faith, David chose faith. What fears must your faith overcome? What Bible promise gives you great comfort when you feel threatened?

Psalm 12

19. Dishonesty and deception characterized David’s culture. What big lies are circulating today in education? In politics? In religion? In the secular media?

20. Why is it so important to accept God’s Word as absolute truth?

Psalm 13

21. A fugitive on the run from King Saul, David felt abandoned by God. But faith eventually displaced doubt, and he exchanged a dirge for a doxology. When have you felt abandoned by God? What chased the gloom away and restored your hope?

22. How can you live above the circumstances?

Psalm 14

23. Would you agree that a believing twelve-year-old is wiser than an atheistic philosopher? Defend your answer.

24. Why might those who deny God’s existence purposely refuse to believe?

Psalm 15

25. Good works cannot procure our salvation, but they ought to prove our salvation (Eph. 2:8–10). What good works do you believe prove most convincingly that a person has received salvation?

26. David longed for heaven. What aspects of heaven are you longing for? If someone asked “What’s so great about heaven?” how would you respond?

27. David stressed the value of integrity, honesty, and sincerity. How might Christians practice these virtues at home, in church, and in the business community?

Psalm 16

28. This messianic psalm radiates with joy. David derived unbridled joy from a personal relationship with the Lord. How can believers experience the joy of the Lord?

29. How does verse 11 explode the false notion that heaven is a boring place?

Psalm 17

30. David’s enemies were hurling false accusations against him; therefore, David longed for the Lord to vindicate him. What do you learn from this psalm about dealing with false accusations? Why is the Lord our best defense attorney?

Psalm 18

31. David referred to the Lord in this psalm as his “rock,” “shield,” and “horn,” meaning the Lord was his refuge, protector, and strength. What metaphors can you use to tell what the Lord means to you?

32. This psalm affirms the victory the Lord had given David over his enemies. Identify a recent victory the Lord gave you, and write a four-line poem of praise for that victory.

Psalm 19

33. David worshipped the God who had created nature. Why is it wrong to worship nature instead of God? What can we learn about God by observing nature? What important things can’t we learn about Him by observing nature alone?

34. What have you learned from Scripture recently about God and His ways? How does the Bible impact your daily life in positive ways?

Psalm 20

35. This was a prayer offered before battle. What impending battles can you pray about?

Psalm 21

36. How do you typically respond to answered prayer? David and his people responded with thanksgiving. What answered prayer will you thank God for? How will you face the future, knowing He has been faithful in the past?

Psalm 22

37. What depictions of Christ’s crucifixion do you find in this psalm?

38. How should the fact that Jesus will return to earth in glory affect the way a believer lives today?

Psalm 23

39. Why do sheep represent believers so well? What kinds of duties did shepherds provide in Bible times? How do those duties correspond with those performed by pastors?

40. How can a person enjoy the Good Shepherd’s peace, care, and guidance?

Psalm 24

41. Why would this psalm be appropriate to read on Palm Sunday? Why would it fit with Ascension Day (when the resurrected Christ returned to reign with the Father in heaven)?

42. In view of terrorism, crime, and a declining commitment to morality, do you see any hope for our planet? If so, what is your hope based on? Do you agree or disagree that Christians are optimistic pessimists? Why?

Psalm 25

43. This psalm teaches us to submit ourselves to the Lord in meekness. How does meekness differ from weakness?

44. What enemies did God help David conquer? What “enemies” will you conquer with His help?

Psalm 26

45. David had to contend with hypocrites. What help do you find in Psalm 26 for contending with hypocrites?

Psalm 27

46. Where was David living when he wrote this psalm? How would you worship the Lord if you lived in an area that had no churches?

Psalm 28

47. What changed David’s sobbing into singing? Has unjust treatment ever worked for your spiritual good? If so, how?

Psalm 29

48. When did you last observe God’s glory in nature? How does it affect you to know that God is Lord of heaven and earth?

Psalm 30

49. David’s pride had brought chastening. What are some damaging effects of sinful pride? What do you see as the purpose for God’s chastening in the lives of His errant children?

50. How can a disobedient believer enjoy renewed intimacy with the Lord?

Psalm 31

51. What was happening in Jesus’ life when He quoted verse 5? Why was that an appropriate time to quote it? What attitude or attitudes did David show in Psalm 31 that you want to develop in your life?

Psalm 32

52. Why is this psalm appropriately called a “penitential psalm”? What do these words mean: transgression, iniquity, guile, forgive, and impute?

53. How does sinning negatively affect a believer?

54. How can a sinning believer recover the joy of salvation?

Psalm 33

55. This psalm is devoted entirely to praise. What role should praise play in congregational worship? How can a congregation keep praise from becoming merely a lifeless routine?

Psalm 34

56. What threefold witness of what the Lord does for His own do you find in this psalm? What has the Lord done for you today that merits your praise?

Psalm 35

57. What did David ask the Lord to do for his enemies? To his enemies? What is the best course of action to follow when you are falsely accused, criticized, or slandered?

Psalm 36

58. What evidence do you see that the human heart is corrupt? What are some consequences of a corrupt heart?

59. Describe the love that emanates from God’s heart.

Psalm 37

60. What issue did David address in this psalm? How do you resolve this issue in your own situation?

Psalm 38

61. What was David’s physical condition when he wrote this psalm? What situation(s) do you need to place in the Lord’s hands?

Psalm 39

62. What precaution did David refer to in the opening verse of this psalm? What offensive speech may slip from your mouth occasionally? How will you deal with this weakness?

63. Knowing that life is brief, how will you make the most of it?

Psalm 40

64. What has impressed you most about the way the Lord has worked in your life? Why are sacrifices no substitute for obedience? What motivates you to obey the Lord?

Psalm 41

65. Look at the four questions that Wiersbe says this psalm prompts us to ask about our spiritual condition. Which question do you most need to ask today? How do you answer that question?

66. Has a trusted friend disappointed you, perhaps even betrayed you? How do we know the Lord will never disappoint or betray us?

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