Chapter Two
Chapter Two
Book II
(Psalms 42—72)
Psalms 42 and 43
The repeated refrain (42:5, 11; 43:5) and the general theme of these two psalms would indicate that the two psalms were no doubt originally one, but nobody seems to know why they were separated. Korah was a grandson of Kohath and was killed for rebelling against the Lord (Num. 16). However, his sons escaped judgment (Num. 16:11) and became worship leaders in the sanctuary (1 Chron. 9:19ff.; 26:1–19). They are also named in the titles to 44—49; 84; and 87—88. Some associate these psalms with Absalom’s rebellion, but the geography in verse 6 seems to put the setting too far north for that, since David camped over the Jordan at Mahanaim. The author was evidently a Levite exiled among Gentiles (43:1) who oppressed him and questioned his faith (42:3, 10; 43:2). He was a worship leader who had led groups of pilgrims to Jerusalem for the assigned festivals (84:7; Ex. 23:14–17; 34:18–26; Deut. 16:1–17). It was time for such a journey, but he wasn’t able to go, and this grieved his heart because he felt that the Lord had forgotten him (42:9; 43:2). In the psalm, he uses El or Elohim twenty times and Jehovah only once (42:8). The psalms are intensely personal, containing over fifty personal pronouns; and the writer fluctuated between faith and despair as he wrestled with the Lord. He questions the Lord eleven times as he wonders why God doesn’t do something for him. We see him passing through three stages before he comes to victory and peace.
1. Longing for God (42:1–5). During a drought, the writer saw a female deer (hind) panting and struggling to reach water to quench her thirst (Joel 1:20), and this reminded him that he thirsted for the Lord and wanted to go on pilgrimage to Jerusalem. The living God was the God of his life (v. 8; see 84:2), and he could not live without Him. Note that the essentials for physical life are mentioned here: air (panting, v. 1), water (v. 2), and food (v. 3), but without worship (v. 4), life to him was meaningless. Hunger and thirst are familiar images of the quest for fellowship with God and the satisfaction it brings (36:8–9; 63:1; Matt. 5:6; John 4:10–14; 7:37–39; Rev. 21:6; 22:17). Day and night (vv. 3, 8) he felt the pain caused by separation from God’s sanctuary and by the constant ridicule of the people around him. He “fed” on his grief (not a wise thing to do) as his tears became his bread. His weeping was as regular as his eating had been.
“Where is thy God?” (vv. 3, 10) was a standard question the Gentile idolaters asked the Jews (79:10; 115:2; Joel 2:17; Mic. 7:10; see Matt. 27:43). However, the question indicates that the writer must have been a devout believer who wasn’t ashamed of his faith; otherwise, his tormentors wouldn’t have questioned him. He remembered better days when he used to lead processions of pilgrims to Jerusalem to celebrate the feasts. Either memory can be a blessed medicine for the troubled heart, or it can open new wounds and keep the pain fresh. The writer poured out his soul in prayer (v. 4; 62:8), pleading for the Lord to set him free and take him back to Jerusalem. But then he confronted himself (v. 5) and admonished himself not to be downcast but to hope in the Lord and wait on Him. The repetition of this admonition (v. 11; 43:5) suggests that the writer was having his “ups and downs” as he struggled with his circumstances and himself. He would find his consolation and peace only in the Lord and not in nature (vv. 1, 6–7), memories (v. 4), or nursing grief (v. 3). His hopes had been shattered, his prayers were unanswered, his enemies were vocal, and his feelings were more than he could handle; but God was still on the throne. God’s presence was with him, and he would yet have the joy of worshipping God in Jerusalem. That was God’s promise in His covenant (Deut. 30).
2. Remembering God (42:6–11). The emotional and spiritual landscape changes from drought to a storm, with the writer feeling like he was drowning in sorrow and pain (vv. 6–7). The Jordan River has its source in the Hermon range, and the rains and melting snow would turn the rivulets into cascades of water and dangerous cataracts, a picture of intense suffering (69:1–2; 88:7; Jonah 2:3). “Mizar” means “littleness,” and certainly the writer felt very small in the midst of that storm. But he made a wise decision when he decided to remember God and not “the good old days” (v. 6). The cascades, cataracts, and waves were His, and the psalmist had nothing to fear. This reminds us of the night Jesus walked on the water and frightened His disciples, yet He was in full command of the situation (Matt. 14:22–33). God was in command (v. 8; see 33:9; 44:4; 71:3; 91:11), a new day would dawn, and the situation would look different. Like David’s storm experience recorded in Psalm 29, see God on His throne and anticipate the glory and peace after the storm. Believers today remember that the waves of God’s wrath went over Jesus on the cross when He experienced His Calvary “baptism” (Matt. 20:22; Luke 12:50). Meanwhile, God can give us “songs in the night” as we wait for the dawning of a new day (77:4–6; Job 35:10; Matt. 26:30; Acts 16:25).
In verse 8, the writer used Jehovah instead of Elohim, and this was a turning point in his difficult experience. Jehovah is the God of the covenant, the faithful God who cares for His people. He is the God who showers His people with loving-kindness, gives them promises they can claim when they pray, and hears them when they praise and worship. The writer didn’t have to go to Jerusalem to worship; he could worship God right where he was! The hand of God was with him in the daytime and the song of the Lord in the long hours of the night. Everything might be changing, but the Lord was still his Rock—stable, strong, and unchanging. (See 18:2, 31, 46; Ex. 33:22; Deut. 32:4; 1 Sam. 2:2.)
3. Trusting God (43:1–5). The landscape changes a third time as the dawn announces the morning and reminds the psalmist of God’s light and truth (v. 3). The Lord had led Israel from Egypt to the Promised Land by a pillar of cloud by day and a pillar of fire by night, and so His light and truth (faithfulness) would bring him back to Jerusalem. The innocent exile would be vindicated before his accusers and be rescued from an ungodly nation. His strength was in the Lord alone, the Rock of his salvation (42:9), and soon his despair would be replaced by joy. As they trust in the Lord, God’s people must remember that His goodness and mercy follow them (23:6), and His light and truth lead them (43:3; see 27:1; 26:3; 30:9; 40:10). God’s “holy hill” is Mount Zion, where God’s sanctuary was located, the dwelling place of God.
But the writer wasn’t exulting simply in freedom from his enemies and a return to his native home, but in the privilege of visiting God’s altar, offering his sacrifices, and praising the Lord. He has made great progress since he watched the hind seeking for water. The “living God” (42:2) became “the God of my life” (42:8), and now He is “God my exceeding joy … God, my God” (43:4 NASB). His focus is no longer on himself, his disappointments, or his circumstances, but on the Lord his God; and that makes all the difference. The refrain in 43:5 must not be read with the same dejected voice as 42:5 and 11, for faith in Jehovah has changed everything. The New King James Version translates verse 5, “Hope in God; for I shall yet praise Him, the help of my countenance.” The word help can be translated “health.” When by faith we see the face of God smiling upon us (Num. 6:22–27), our own countenance brightens up and becomes spiritually healthy. We know that God is for us, that God will set us free and guide us to His Holy City, where we shall worship Him and sing His praises. “Weeping may endure for a night, but joy comes in the morning” (30:5 NKJV).
Psalm 44
The Jewish people sang praises to God after their great victories (Ex. 15; Judg. 5), but this psalm was sung after a humiliating defeat (vv. 9–14, 22). The parallels between Psalms 44 and 60 suggest that Edom and the Arameans were the enemies involved (44:3/60:5; 44:5/60:12; 44:9, 23/60:1, 10). (See 2 Sam. 8; 10; 1 Chron. 18.) Although Israel finally won great victories over their enemies, there must have been some defeats along the way that greatly disturbed the people. After all, Jehovah was their King (v. 4) and had enabled Israel to conquer the land; so why would He desert His people as they sought to protect their inheritance? Perhaps this psalm was used at a national “day of prayer” with a worship leader speaking the “I/my” verses and the people the “we/our” verses. The four stanzas that make up this psalm reveal four different attitudes on the part of the people.
1. Boasting in God: “You Have Helped Us” (vv. 1–8). Reviewing Israel’s history since the exodus from Egypt, the writer glorified God for all He did to defeat the Canaanite nations and enable Israel to claim their inheritance (v. 8). The Jewish parents were faithful to obey God and tell their children and grandchildren what the Lord had done (see 78:3; Ex. 12:26–27; 13:8, 14; Deut. 6:1ff.; 32:7; Josh. 4:6, 21). God had rooted out the godless nations, planted Israel in the land, and enabled the nation to take root and grow (80:8–11; Ex. 15:17; Isa. 5). All of this was done, not because Israel deserved it, but because of God’s love and grace (Deut. 4:34–37; 7:7–9, 19; 8:17; 9:4–6; 26:8–9). God’s power gave the victory, and His countenance smiled upon His people (4:6; 31:16; 80:3, 7, 19). The psalmist affirmed that Jehovah was still their King (v. 4; 10:16; 29:10; 47:6; 74:12) and could easily command (decree) victories for His people. The nation wanted no glory for itself; they wanted the Lord to receive all the glory.
2. Forsaken by God: “You Are Not Helping Us” (vv. 9–16). But the people were perplexed. If God gave them the land in His grace and enabled them to defeat their enemies, why was He now forsaking them and allowing the idolatrous nations to win the victories? For many years, the Lord had been the “invisible warrior” who went before the Jewish armies and led them to victory (Josh. 5:13–15; 6:6), but now He seemed to have forsaken His people and abandoned His covenant. Israel was God’s precious flock (74:1; 77:20; 80:1; 100:3; Num. 27:17; Ezek. 34), but He was permitting them to be slaughtered by the enemy and treated as worthless (Judg. 2:14; 3:8; 4:2, 9). Those prisoners of war who weren’t slain were sold as slaves and scattered among the neighboring pagan nations. These nations rejoiced that Israel had been humiliated by defeat, and they taunted and ridiculed the Jews. It was a dark day for the people of God, and they could not understand what the Lord was accomplishing. (See 42:10; 74:10, 18, 22; 79:4, 12.) Dishonor and disgrace brought the people to the place of submission and intercession.
3. Faithful to God: “You Should Help Us” (vv. 17–22). Whenever there was trouble in Israel, the first explanation was usually “Somebody has sinned.” Certainly this was true when Israel was defeated at Ai (Josh. 7), when there was a three-year famine in David’s time (2 Sam. 21), and when David numbered the people (2 Sam. 24). But as far as the psalmist knew, there was no sin to be confessed because the people were faithful to the Lord. God could search their minds and hearts and not find any breach of the covenant. They were faithful to God, they had not turned to the idols for help, and now they were giving their lives to protect the land that He had so graciously given them.
Paul quoted verse 11 in Romans 8:36 as part of his magnificent argument that nothing could separate God’s people from His love, not even defeat after a record of victories! The principle is the same for both God’s old covenant people and His new covenant people: Those who give their lives in His cause are conquerors, not victims; and God can be glorified even in seeming defeat. When the five young men gave their lives in Ecuador to help reach the Auca Indians, many people asked, “Why this waste?” But what looked like terrible defeat turned out to be glorious victory as many young people around the world felt the call of God and surrendered to serve Him. Israel’s defeat didn’t mean that God loved them less; it meant that He was permitting this to happen so that He could carry out a purpose known only to Him. Like the martyrdom of Stephen (Acts 6:9—8:3), Israel’s defeat gave their enemies further opportunity to come to know the Lord. Saul of Tarsus was greatly moved by Stephen’s death (Acts 22:17–21), and this undoubtedly helped to prepare him for his meeting with Christ on the Damascus road. No matter how their lives may end, God’s servants never die like beasts, for “precious in the sight of the LORD is the death of His saints” (116:15 NKJV).
4. Trusting in God: “You Will Help Us” (vv. 23–26). In verse 23, the writer used the name “Adonai” (Lord) when speaking to God. This is the name that declares that He is Owner and Master of all, including the nations of the world. It is sometimes translated “Sovereign LORD” (Adonai Jehovah; 2 Sam. 7:18–20 NIV). He is “Lord [Adonai] of the whole earth” (97:5), and the earth should tremble “at the presence of the Lord [Adonai]” (114:7). The psalmist came to the place where he knew he could trust God to handle the defeats of life and ultimately turn them into victories. Yes, it seemed like God was asleep, and the nation had to awaken Him (7:6; 78:65), but “He who keeps Israel shall neither slumber nor sleep” (121:4 NKJV). The people of Israel had come to the place that Job reached when he said, “Though he slay me, yet will I trust him” (Job 13:15).
We can’t always explain the so-called tragedies of life, especially those that happen to God’s people, but Romans 8:28 is still in the Bible. The prophet Isaiah gives us wise counsel in 50:10: “Who is among you that fears the LORD that obeys the voice of His servant, that walks in darkness and has no light? Let him trust in the name of the LORD and rely on his God” (NASB). We may look like sheep for the slaughter, but in God’s sight we are “more than conquerors through him that loved us” (Rom. 8:37).
Psalm 45
“A song of loves” identifies this as a marriage song, and Shoshannim (lilies) identifies the tune to which it was to be sung (see 60; 69; 80). The wedding was obviously that of a king (vv. 1, 11, 14; and note the mention of throne, scepter, and majesty), and some have identified him with Solomon, who married an Egyptian princess (1 Kings 3:1; 9:24). Of all David’s sons, only Solomon was anointed king (v. 7). Solomon was noted for his wealth in gold (vv. 9, 13; 1 Kings 9:28), and he had a close association with the great city of Tyre (v. 12; 1 Kings 9:10–14). But it’s clear that one “greater than Solomon” (Matt. 12:42) is present in this beautiful psalm, and that one is Jesus Christ, the King of Kings. If this were merely a secular love song, why would it be given to the chief musician to be used in the worship of the Lord at His sanctuary? That would be blasphemy. Solomon was not a warrior (vv. 3–5), and certainly an inspired writer would not address Solomon as “God” (v. 6). Hebrews 1:8–9 marks it as a messianic psalm, so whatever may have been the historical use of this psalm, the ultimate message is about Jesus Christ and His bride, the church (Eph. 5:23ff.; Rev. 19:6–21; 22:17). The writer presents four pictures of our Lord and in so doing also described His bride.
1. The Gracious Son of Man (vv. 1–2). This is a song for the heart from the heart of an inspired and excited writer. His heart was “bubbling over” with his theme, for it is the greatest theme in the universe: the glories of the Son of God. Jesus endured the cross “for the joy that was set before him” (Heb. 12:2), which was the joy of presenting His bride to the Father in glory (John 17:24). It is the work of the Holy Spirit to glorify Jesus Christ in this world (John 16:14), and He inspired this writer to do just that. The King described in this psalm is both God (v. 6) and man (v. 2), and that can only be Jesus.
The writer began with the beauty of the King (v. 2), “fairer than the children of men,” literally, “beautified with beauty.” King Saul was known as a handsome man (1 Sam. 9:2; 10:23) and so was David (1 Sam. 16:12), but none surpasses Jesus. When He ministered on earth, our Lord had no special physical beauty (Isa. 53:2), and when His persecutors were through with Him, He didn’t even look human (Isa. 52:14). But today, Jesus Christ is the center of heaven’s glory and the focus of heaven’s worship (Rev. 4—5). We love Jesus even though we have never seen Him, but one day we shall behold the King in His beauty (Isa. 33:17), and we shall be like Him (1 John 3:1–3). The writer also marveled at His gracious speech, but so did the people who heard Him preach and teach on earth (Luke 4:18, 22, 32; John 7:46; see Mark 1:22; 6:2; 11:18). Visitors from distant lands came to hear Solomon’s wisdom (1 Kings 4:29–34), but the Father has hidden all the treasures of divine wisdom in Jesus Christ (Col. 2:3). Solomon died and except for what he wrote in Scripture, his wisdom died with him; but Jesus is blessed forever (v. 2), has a throne forever (v. 6), and His name will be praised forever (v. 17). In the Bible, “forever” can mean “as long as you live” (Ex. 21:6), but here it means “for eternity.” He is “King forever” (29:10).
2. The Victorious Warrior (vv. 3–5). We live in a day when the militant side of the Christian faith is criticized and even eliminated, an attitude that is both unbiblical and dangerous. Since Genesis 3:15, God has been at war with Satan and sin, for the Lamb of God is also “the Lion of the tribe of Judah” (Rev. 5:5). Jesus suffered and died on the cross, not only to save sinners but also to defeat Satan (Col. 2:13–15), and one day He will return as a warrior and defeat His enemies and establish His righteous kingdom (Rev. 19:11ff.). Indeed, His right hand will accomplish “awesome things.” The church of Jesus Christ doesn’t use human weapons to accomplish His will (John 18:10–11, 36–37) but instead uses the sword of the Spirit, the Word of God (Heb. 4:12; Eph. 6:17; see Rev. 1:16; 19:15). Jesus is fighting on behalf of “truth and meekness and righteousness” (v. 4 NASB), and it’s difficult to believe that anyone would want to oppose that kind of war. As God’s people share His love, serve others, and declare the Word, they are “waging peace” and seeking to reconcile men and women with God (2 Cor. 5:14–21). The Father has promised to give His Son the nations of the earth for His inheritance (2:8–9), and He will keep that promise.
3. The Righteous King (vv. 6–7a). Those who deny the deity of Christ refuse to accept the translation “Thy throne, O God,” because they want to make the psalm only Jewish history and not messianic prophecy. However, “Thy throne, O God” is the plain sense of the text and is supported by Hebrews 1:8–9 and Luke 1:30–33. “He shall reign forever and ever” (Rev. 11:15). While it is true that Scripture uses elohim to refer to human rulers (82:6–7; Ex. 21:6; John 10:35), that is not the meaning here. The writer clearly affirmed the eternal reign of the eternal Son of God. His reign would also be righteous, and all evil would be removed. Jesus Christ is reigning now in heaven, seated at the right hand of the Father (110:1–2; Matt. 26:64; Acts 2:33; 5:31; 7:55–56; Rom. 8:34; Eph. 1:20; Col. 3:1; Heb. 1:3). He is the King-Priest “after the order of Melchizedek” (Heb. 7—9). One day, His people will reign with Him and share His glory (Rev. 5:10; 20:6).
4. The Glorious Bridegroom (vv. 7b-17). These verses describe the royal wedding, beginning with the preparation of the Bridegroom (vv. 7b–9). The anointing in verse 7b is not His anointing as King but as the honored guest at the wedding feast. It is the “oil of gladness” representing the eternal joy that belongs to the happy bride and Bridegroom (Isa. 61:3). The soldiers gambled for our Lord’s garments when He hung on the cross (John 19:23–24), but at the wedding feast, His garments will be fragrant and glorious. To have ivory inlay on the walls of your house was the height of prosperity (Amos 3:15; 1 Kings 22:39), but the King’s palace is made of ivory. As the King prepares to meet the bride, the musicians play beautiful music. In ancient times, a Jewish bridegroom went to the bride’s house to claim her and then took her to his own home, and Jesus will do that when He returns to claim His church (1 Thess. 4:13–18). The “kings’ daughters” (v. 9) are princesses who accompany the bride; we would call them bridesmaids. In verse 14 they are called “virgin companions” (NIV), so they must not be confused with harem women, who certainly would not be in a wedding procession.
Next comes the preparation of the bride (vv. 10–13). Today, the church of Jesus Christ is spotted by the world and looking old and wrinkled because of inner decay, but one day it shall be a glorious bride, blameless, and without spot or wrinkle (Eph. 5:27). Though criticized today, the church in that day will be beautiful and bring great glory to Christ (Eph. 1:6–12, 18). As the queen waits within her palace chamber (v. 13), she is dressed in the finest garments, embroidered with the finest gold (1 Kings 9:28), and she is given counsel as she enters this new relationship. She must forget the past, submit to her Husband the King, and seek to please only Him. What a word for the church in the world today—“forgetting those things which are behind” (Phil. 3:13). Our Lord loves us and sees beauty in His bride, and we must acknowledge that He is Lord and worship Him, showing respect and homage to Him (1 Peter 3:6; Gen. 18:12). It would be idolatry to worship a human king, but this is the King of Glory (24:7–10). “The daughter of Tyre” means “the people of Tyre,” just as “the daughter of Zion” means “the inhabitants of Jerusalem” (Matt. 21:5; Isa. 4:4). Tyre was a powerful and wealthy city in David’s day, and its king was the first foreign ruler to recognize the kingship of David (2 Sam. 5:11). There will come a time when the kings of the earth will bring their wealth and glory into the city of the great King (Rev. 21:24–26).
In the next stage of the wedding, the bride is brought to the King (vv. 14–15), and her companions are with her. It is a time of beauty and joy as the wedding party enters the banquet hall in the palace and shares in the wedding feast. (See Rev. 19:1–10.) As the King and His queen leave, the writer pronounces a benediction (vv. 16–17), speaking especially to the King. (The pronouns are masculine.) We may paraphrase it: “No matter how great your ancestors were, your descendants will be even greater. They will be princes in all the earth, not just government officers in the kingdom. You will reign forever and ever, and your name will never be forgotten. The people will praise you forever.” Words like these spoken at an ancient Eastern wedding would be considered polite exaggeration, but when applied to Jesus Christ, they aren’t strong enough! He is bringing many children to glory (Heb. 2:10, 13), and His family will share His glory and His reign.
Hallelujah, what a Savior!
Psalm 46
Most people recognize this psalm as the basis for Martin Luther’s hymn “A Mighty Fortress Is Our God.” The historical background is probably God’s deliverance of Jerusalem from the Assyrians in the time of King Hezekiah (2 Kings 18—19; 2 Chron. 32; Isa. 36—37). It would be helpful for you to read these accounts before examining the psalm. King Hezekiah was a poet and may have written not only this psalm but also 47 and 48, which probably came out of the same historical context and celebrate God’s victory over the enemy. The personal pronouns in 46 are plural (our, we, us), so this is a song for communal encouragement and worship. “Alamoth” means “young women” and is a musical direction we can’t define. No female choir was used in the sanctuary liturgy, although 68:25 indicates that the women did participate (see Ex. 15:20–21). The emphasis in this psalm is on the presence of the Lord with His people (vv. 1, 5, 7, 11) and the difference it makes when we trust Him in the changes and difficulties of life. The psalm focuses on the Lord and what He is to His trusting people.
God Is Our Tower of Strength (vv. 1–3). The word translated “refuge” in verse 1 means “a shelter, a rock of refuge,” while the word in verses 7 and 11 means “a stronghold, a high tower, a fortress.” Both words declare that God is a dependable refuge for His people when everything around them seems to be falling apart. (See 61:3; 62:7–8; 142:5.) But He doesn’t protect us in order to pamper us. He shelters us so He can strengthen us to go back to life with its duties and dangers (29:11; 68:35; Isa. 40:31). Both concepts are found in 71:7. In times of crisis, the Jewish leaders were too prone to turn to Egypt for help (Isa. 30:1–2) when they should have turned to the Lord and trusted Him. He is an “ever-present help,” but He cannot work for us unless we trust Him (Matt. 13:58).
The word trouble describes people in tight places, in a corner and unable to get out; and when that occurs, the admonition is, “Don’t be afraid!” When the Assyrian officials threatened Jerusalem, Isaiah told the king, “Do not be afraid because of the words that you have heard” (2 Kings 19:6 NASB). The earth may change, the mountains may be hurled violently into the sea, there may come earthquakes and tidal waves, but all things are in the control of our sovereign Lord. The “waters” in verse 3 may also symbolize the unrest of the nations, mentioned in verse 6 (Dan. 7:2–3; Luke 21:25; Rev. 13:1; 17:15). Circumstances may change, but God’s covenant with His people will never change (Isa. 54:10). He is our high tower and our refuge in the uncertainties of life.
God Is Our River of Joy (vv. 4–7). The scene shifts into the city of Jerusalem, where the people are confined because of the Assyrian army camped around them. Water was a precious commodity in Palestine and especially in Jerusalem, one of the few ancient cities not built on a river. Wisely, Hezekiah had built an underground water system that connected the Spring of Gihon in Kidron with the Pool of Siloam within the city, so water was available (2 Kings 20:20; 2 Chron. 32:30). But the psalmist knew that God was their river and provided them with the water of life (36:8; 65:9; 87:7; and see John 7:37–39). In the days of King Ahaz, Isaiah compared an Assyrian invasion to an overflowing river, but he reminded the Jews that their God was like a quiet river (Shiloah) and would bring them peace (Isa. 8:1–10). God’s people have always depended on the hidden spiritual resources that come from God alone. Whenever Israel turned to a pagan nation for help, they ended up in worse trouble.
Jerusalem was indeed the Holy City, set apart by God, and His sanctuary was there, but these things were no guarantee of victory (Jer. 7:1–8). The king and the people needed to turn to the Lord in confession and faith, and He would hear and save them, and this is what they did. God did help Jerusalem when the morning dawned (“right early,” v. 5), for the angel of the Lord killed 185,000 Assyrian soldiers and sent Sennacherib home (Isa. 37:36).
Indeed, Jehovah is God Most High (v. 4)! All He had to do was speak the word (v. 6), and the enemy was defeated. He is the “Lord of Hosts—the Lord of the armies of heaven and earth.” This name for God is found first in Scripture when Hannah asked God to give her a son (1 Sam. 1:11). The Commander of the armies of the Lord is always with us (Josh. 5:13–15), for He is “Immanuel, God with us” (Matt. 1:23; Isa. 7:14; 8:8). No matter what the circumstances, we may drink at the river of His joy and blessing and find the peace and strength we need.
God Is Our God! He Will Be Glorified! (vv. 8–11). The third scene is on the fields surrounding Jerusalem where the Assyrian soldiers lay dead, their weapons and equipment scattered and broken. There had been no battle, but the angel of the Lord left this evidence behind to encourage the faith of the people. “Come and see the amazing things [desolations] the Lord has made!” The Lord defeated and disarmed His enemies and destroyed their weapons, and they could attack no more.
“Be still” literally means “Take your hands off! Relax!” We like to be “hands-on” people and manage our own lives, but God is God, and we are but His servants. Because Hezekiah and his leaders allowed God to be God, He delivered them from their enemies. That was the way King Hezekiah had prayed: “Now therefore, O LORD our God, I pray, save us from his hand, that all the kingdoms of the earth may know that You are the LORD God, You alone” (2 Kings 19:19 NKJV). The Lord calls Himself “the God of Jacob,” and we remember how often Jacob got into trouble because he got his hands on circumstances and tried to play God. There is a time to obey God and act, but until then, we had better take our hands off and allow Him to work in His own time and His own way. If we seize His promises by faith with both hands, we won’t be able to meddle!
God allows us to get into “tight places” so our faith will grow and He will be exalted. (See 22:27; 64:9; 86:9; 102:15.) The theme of the next psalm is the exaltation of God in all the earth (47:9), and it’s likely Hezekiah wrote it. People boast of the great things they have done and never give God credit for anything, not even the strength and breath He gives them freely. But that will change. “The lofty looks of man shall be humbled, the haughtiness of men shall be bowed down, and the LORD alone shall be exalted in that day” (Isa. 2:11 NKJV).
Psalm 47
The promise of 46:10 is fulfilled in 47: “I will be exalted among the nations, I will be exalted in the earth” (NASB). Five times the people are commanded to “sing praises” to the Lord, who “reigns over the nations” (v. 8 NASB). If this psalm was written to celebrate the defeat of Sennacherib (see 46), then it describes the people of Israel proclaiming to the surrounding Gentile nations the glorious victory of their God, a victory won without their having to fight a battle! The psalm is used in the synagogues on Rosh Hashanah, the Jewish New Year’s Day, and in the church, it is used on Ascension Day (see v. 5; 68:18; Eph. 4:8–10). This also makes it a messianic psalm, with an emphasis on the coming kingdom. As the people of Israel praise their God to the Gentiles around them, they make three affirmations about Him.
1. Our God Is an Awesome King (vv. 1–4). We have moved from “Be still” (46:10) to shouting, clapping, and the blowing of trumpets. Jewish worship was enthusiastic, but they also knew how to be quiet before the Lord and wait upon Him (Lam. 2:10; Hab. 2:4; Zeph. 1:7; Zech. 2:13). Since the theme of the psalm is the kingship of the Lord, they worshipped Him the way they welcomed a new king (1 Sam. 10:24; 2 Kings 11:12–13, 20). “The shout of a king is among them” (Num. 23:21). The early church patterned its worship after the synagogue and emphasized prayer, the reading and expounding of Scripture, and the singing of psalms, hymns, and spiritual songs. When the Jewish people clapped their hands and shouted, it was to the Lord in response to His marvelous works. They did not do it to praise the people who participated in the worship service.
To know God is to know One who is awesome in all that He is, says, and does (65:8; 76:7, 12). Jerusalem’s deliverance from Sennacherib proved once more that the God of Israel was greater than all gods and deserved all the praise His people could bring to Him. He gave them victory over the nations in Canaan and gave them the land for their inheritance (135:4; Ex. 15:17; 19:5; Deut. 4:21, 37–38; 32:8). Since God chose the Jews in His love and gave them their land in His grace, what right did the Assyrians have to try to take it from them? (See 2 Chron. 20:10–12.) The land of Israel is very special to the Lord, and He watches over it (Deut. 8:7–20; 11:10–12).
2. Our God Is a Triumphant King (v. 5). God fills heaven and earth, but when He acts on earth on behalf of His people, the Scriptures sometimes describe Him as “coming down.” He came down to visit the Tower of Babel and judged the people building it (Gen. 11:5), and He also came down to investigate the wicked city of Sodom and destroyed it (Gen. 18:21). The night 185,000 Assyrian soldiers were slain by the angel, God came down and brought judgment (Isa. 37:28–29, 36) and then “went up” in great glory to His holy throne (v. 8). David gave a similar description of victory in 68:18, a verse Paul quoted in Ephesians 4:8–10, applying it to the ascension of Jesus Christ. From the human viewpoint, the crucifixion of Jesus Christ was a great defeat and tragedy, but not from God’s viewpoint. In His sacrifice on the cross, Jesus won the victory over the world and the Devil (John 12:31–32; Col. 2:15) and satisfied the claims of God’s holy law so that sinners could believe and be saved. What a victory! He then ascended to heaven, far above every enemy (Eph. 1:19–22), where He sits at the right hand of the Majesty on high (Heb. 1:3).
3. Our God Is King of Kings (vv. 6–9). A remarkable thing occurs: The rulers and peoples of the Gentile nations join Israel in praising the Lord Jehovah! He is not simply the God and King of Israel, but He is the “King of all the earth.” It was God’s plan when He called Abraham that Israel would be a blessing to all the earth (Gen. 12:1–3; John 12:32; Gal. 3:7–9), for “salvation is of the Jews” (John 4:22). Throughout their history, Israel has been persecuted by many nations of the world, yet it is Israel that has blessed the world. Israel brought us the knowledge of the one true and living God, they gave us the Scriptures, and they gave us Jesus Christ, the Savior of the world. Today, Jews and Gentiles in the church are praising God together (Eph. 2:11ff.), and one day in the glorious kingdom, Jews and Gentiles will glorify and praise Him (67:1–7; 72:8–11; Rom. 15:8–13).
The psalmist saw God’s defeat of the Assyrians as a sign of His defeat of all the nations and the establishment of His glorious kingdom. The prophets announced that the Gentiles would turn to the Lord and share the kingdom with Israel (Isa. 2:1–5; 11:1–10; Mic. 4:1–5), and the psalmist looked down the ages and saw this fulfilled. The Gentile leaders, representing their people, will come and give their allegiance and their praise to Jesus Christ, “[a]nd the LORD shall be king over all the earth” (Zech. 14:9). Paul alludes to verse 7 in 1 Cor. 14:15 when he admonishes us to “sing with the understanding.” The word shields can refer to kings since they are the protectors of the people (89:18). The kings of the earth belong to the Lord because He is the King of Kings (Rev. 19:16). The image of God sitting upon His holy throne is used often in the book of Revelation (4:2, 9–10; 5:1, 7, 13; 6:16; 7:10, 15; 19:4; 21:5).
For God’s people, every day is Ascension Day as we praise and worship the exalted and ascended Lord.
Psalm 48
This is the third of the psalms celebrating Jehovah’s victory in delivering Jerusalem from the Assyrians (see 46 and 47). The emphasis is on the Lord and Mount Zion. Other psalms about Zion are 76; 84; 87; 122; and 132. Believers today are citizens of the Zion that is above (Gal. 4:21–31; Heb. 12:18–24; Phil. 3:20) and rejoice that the Lord cares for us even as He cared for His ancient people Israel. The various speakers in this psalm deal with four important topics.
1. God and Their City (vv. 1–3). In this first section, the people of Jerusalem speak about their city with pride and gratitude. David took Mount Zion from the Jebusites (2 Sam. 5:6–9; 2 Chron. 11:4–7) and made Jerusalem the capital of his kingdom. Ideally situated twenty-five hundred feet above sea level, the city was almost impregnable. Not far away was the juncture of the north-south and east-west trade routes, important for the economy and for communications. David brought the ark of the covenant to Jerusalem, and this made Zion a “holy mountain,” for the Lord dwelled there (2:6; 3:4; 15:1; 43:3; 99:9). Jerusalem thus became “the city of our God” (vv. 1, 8) and the “city of the great King” (v. 2; 47:2; see Matt. 5:35). The greatness belongs to the Lord and not to the city (47:9), for in His grace, the Lord chose Zion (78:68; 132:13). The Jews saw Jerusalem as a beautiful city (50:2), a safe fortress, and “the joy of the whole earth” (but see Lam. 2:15). Spiritually speaking, the city has brought joy to all the earth because outside its walls Jesus died for the sins of the world, and from Jerusalem first sounded out the gospel of Jesus Christ. One day in the future, Jerusalem will be the center of Christ’s glorious kingdom (Isa. 2:2ff.; 60:1ff.). Zaphon (NIV) refers to the north, a mountain in northern Syria where the god Baal was supposed to dwell. (See Ex. 14:2, 9; Num. 33:7.) The safety of Jerusalem was not in her location or her walls but in her God; for He was their fortress (v. 3; see 46:1, 7). It was in the defeat of Sennacherib’s army that God “made Himself known as a stronghold” (v. 3 NASB).
2. God and Their Enemies (vv. 4–7). The citizens had been speaking about the Lord, but now they speak to the Lord about what He did to the Assyrians. Sennacherib and his huge army, plus the vassal kings of his empire (v. 4; Isa. 10:8), surrounded Jerusalem and hoped to capture it; but godly King Hezekiah, with the help of Isaiah the prophet (Isa. 14:24–27), turned to the Lord for help, and He came to their rescue (Isa. 36—37). The Lord fought for Israel just as He had fought against the Egyptians (Ex. 14:25). God sent His angel to the Assyrian camp, and he killed 185,000 men. The judgment came suddenly, like the pain of a woman in labor, and the destruction was like that of a storm shattering a fleet of ships (Ezek. 27:26). Note the shattered weapons in 46:8–9. The overconfident Assyrians and their allies found themselves defeated and disgraced and had to go home.
3. God and Their Worship (vv. 8–11). The speakers in this section appear to be a group of pilgrims going to Jerusalem after the great victory. They had heard about Assyria’s defeat, but now they could see with their own eyes the great things that the Lord had done for His people. (It’s likely that Ps. 126 also fits into this event.) The pilgrims immediately went to the temple to worship the Lord, to meditate on His faithfulness, and to joyfully praise Him. Worship is the proper human response to divine mercies. Note how the fame of the Lord spread from the city itself (v. 11a) to the towns of Judah that Sennacherib had plundered (v. 11b; Isa. 36:1) and then to the ends of the earth (v. 10). So may it be with the message of the gospel (Acts 1:8)! When the Lord Jesus Christ returns to defeat His enemies and establish His kingdom, His glory and dominion will be from sea to sea (Zech. 9:9–10), and the city of Jerusalem will be named “The LORD our Righteousness” (Jer. 23:6; 33:16).
4. God and Their Future (vv. 12–14). After the worship was completed, perhaps one of the sons of Korah (see title) became “tour guide” for the pilgrims and led them around the city. He showed them the towers and the outer walls (ramparts), but he was careful to remind them that the city’s protection was the Lord Jehovah and not stone and mortar. The Assyrian officers had counted the towers (Isa. 33:18) and calculated how to capture the city, but they hadn’t taken the Lord into consideration. The guide told the visiting Israelites that it was their responsibility to teach the coming generation about the Lord, lest the nation abandon the God of Abraham and Isaac and Jacob. The greatest danger a nation faces is not the invading enemy on the outside but the eroding enemy on the inside—a people gradually turning away from the faith of their fathers. Each generation must pass along to the next generation who the Lord is, what He has done, and what they must do in response to His goodness and faithfulness (71:18; 78:4, 6; 79:13; 109:13; 145:4; 2 Tim. 2:2). God’s plan is to make Jerusalem a joy to many generations (Isa. 60:15). To trust and obey a Lord who is “our God” and “our Guide” is to have a future that is secured and blessed.
Psalm 49
The psalmist had a message for everybody in the world, the important people and the nobodies, the rich and the poor (vv. 1–2). The word world is the translation of an unusual Hebrew word that means “the total human scene, the whole sphere of passing life,” not unlike “world” in 1 John 2:15–17. The writer spoke from his heart (v. 3; see 45:1) the wisdom and understanding that the Lord gave him, and he dealt with an enigma that only the Lord could explain (v. 4). The enigma was life itself and its puzzling relationship to the distribution of wealth and the power that wealth brings. How should believers respond when they see the rich get richer? Should they be afraid that the wealthy will abuse the poor? Should they be impressed by the wealth that others possess and seek to imitate them? The writer gives us three reminders to help us keep our perspective in a world obsessed with wealth and the power it brings.
1. Wealth Cannot Prevent Death (vv. 5–12). It isn’t a sin to be wealthy if we acknowledge God as the Giver and use what He gives to help others and glorify His name (1 Tim. 6:7–19; Matt. 6:33). But an increase in wealth often leads to an increase in evil. It’s good to have things that money can buy, if we don’t lose the things money can’t buy. It’s sad when people start to confuse prices with values. Jesus concluded a sermon on riches by saying, “For what is highly esteemed among men is an abomination in the sight of God” (Luke 16:15 NKJV). The psalmist feared that the wealthy in the land would start to take advantage of poorer people. It was easy for the rich to bribe judges and rob the poor of their rights. (See James 2:1–9; 5:1–6; Amos 4:1–3; 5:10–15.)
Those who boast of their wealth have a false sense of security, because their wealth can’t protect them from “the last enemy”—death (1 Cor. 15:26). Jesus had this truth in mind when He spoke about the rich farmer in Luke 12:13–21. If a relative was poor, a Jew could redeem him by paying his debts (Lev. 25:23ff.), but if a relative was dying, no amount of money could come to the rescue—and to whom would you give the money? A murderer could not be redeemed (Num. 35:31), even if you could calculate the worth of a human life. So, money can’t rescue you on this side of the grave, nor can it rescue you on the other side of the grave, because you can’t take your money with you (vv. 10–12, 17; Eccl. 2:18, 21; 7:2; 9:5). Whether you are rich or poor, wise or foolish, you leave everything behind. Many wealthy people think they will go on forever and enjoy their houses and lands, only to discover that death is a great leveler. After death, the rich and the poor stand equal before God. The rich may call their lands after their own names, but the names engraved in stone will outlast the owners. The phrase “he is like the beasts that perish” (v. 12; see Eccl. 3:10, 19; 7:2) doesn’t suggest that humans are on the same level as brute beasts, but only that both face ultimate death and decay.
2. Wealth Will Not Determine Your Destiny (vv. 13–15). When Jesus told His disciples that it was hard for a rich person to enter the kingdom of heaven, they were astonished; for most Jews believed that the possession of wealth was a mark of God’s blessing (Matt. 19:23–30). If wealthy people have a hard time getting into the kingdom, what hope is there for the rest of us? But people with wealth tend to trust themselves and their money and to believe the nice things people say about them (v. 13). The writer pictured wealthy lost people as dumb sheep being led to the slaughterhouse by Death, the shepherd, who would devour them. (See Luke 16:14, 19–31.)
For the believer, death is only a valley of temporary shadows, and Jesus is the Shepherd (23:4). There is coming a “morning” when the dead in Christ will be raised and share the glory of the Lord (1 Thess. 4:13–18; see Ps. 16:10–11; Isa. 26:19; Dan. 12:2–3). We can’t ransom someone who is about to die (vv. 7–8), but the Lord has already ransomed us from sin and the power of the grave (v. 15; 1 Cor. 15:20ff.). When we die, God will receive us to Himself (73:24; 2 Cor. 5:1–8; Gen. 5:24), and when Jesus returns, He will raise our bodies from the grave. Decision for Christ, not the possession of great wealth, determines our eternal destiny.
3. Wealth Must Not Increase Your Desires (vv. 16–20). Don’t be impressed and “overawed” (NIV) when you see others getting wealthy and buying bigger houses and cars. All their wealth will be left behind when they die and ultimately lose its value. They won’t be able to praise themselves, nor will they be able to hear others praise them. We take nothing with us when we die (Job 1:21; Eccl. 5:14–15; 1 Tim. 6:7). If we have been faithful stewards of what God has given us, we possess eternal riches that will never fade (Matt. 6:19–34). We can’t take wealth with us, but we can send it ahead.
The statement in verse 12 is repeated in verse 20 with the addition of the phrase “without understanding” (NIV). The writer penned this psalm so we would have understanding! We need to understand that wealth cannot prevent death or determine our destiny and that we must not become covetous when we see others prospering in this world. It isn’t a sin to have wealth, provided we earned it honestly, spend it wisely, and invest it faithfully in that which pleases the Lord.
Psalm 50
Every seventh year, during the Feast of Tabernacles, the priests were obligated to read the law to the people and explain its meaning (Deut. 31:9–18; Neh. 8), and this psalm may have been written for such an occasion. The emphasis is on the consistent godly living that should result from true spiritual worship. Asaph was one of David’s worship leaders (see Ps. 39 introduction and 1 Chron. 15:17ff.; 16:4ff.). A group of eleven psalms attributed to Asaph is found in 73—83. God the Judge summons the court (vv. 1–6) and confronts two offenders: the formalist, to whom worship is a ritual to follow (vv. 7–15), and the hypocrite, to whom worship is a disguise to cover sin (vv. 16–21). The psalm closes with a call to all worshippers to be faithful to God (vv. 22–23).
The Holy Judge (vv. 1–6). Human judges are called “the Honorable”; but this Judge is called “the Mighty One” (El), “God” (Elohim), “the LORD” (Jehovah), “the most High” (Elyon, v. 14), and “God” (Eloah). He is Judge (vv. 4, 6), Prosecutor, and Jury—and He knows all about those who are on trial! He calls heaven and earth to witness the proceedings (vv. 1, 4, 6; see Deut. 4:26, 32; 31:28; 32:1; Isa. 1:2; Mic. 1:2; 6:1–2). When a judge enters a courtroom, everybody stands respectfully; but God’s entrance into this assembly is accompanied by the shining of His glory (80:1; 94:2) and a fiery tempest, not unlike the scene at Mount Sinai when He gave His law (Ex. 19:18; 24:17; Deut. 4:11–12; 33:2; Heb. 12:18, 29). When we forget the transcendence of God, we find it easier to sin. The ark was with the people on Mount Zion (“Immanuel, God with us”), but the nation must not forget Mount Sinai where their God revealed His holiness and greatness. The psalmist praised Zion for its beauty (v. 2; 48:2; Lam. 2:15), but he also wants us to remember “the beauty of holiness” (27:4; 90:17; 110:3).
God is Judge (vv. 4, 6; 7:11; 9:8; 11:4–7; 75:2; 96:10, 13; 98:9), and judgment begins with His own people (1 Peter 4:17). They are “godly ones,” that is, a people set apart exclusively for the Lord because of the holy covenant (vv. 5, 16; Ex. 19:1–9; 24:4–8; Amos 2:3). Some of His people had sinned, and He had been long-suffering with them and silent about the matter (vv. 3, 21). They have interpreted His silence as consent (Eccl. 8:11; Isa. 42:14; 57:11), but now the time had come for the Holy God to speak. The purpose of this “trial” was not to judge and condemn the sinners but to expose their sins and give them opportunity to repent and return to the Lord.
The Heartless Worshippers (vv. 7–15). “Hear, O my people” has a majestic ring to it (Deut. 4:1; 5:6; 6:3–4; 9:1; 20:3; 27:9). The Lord speaks first to those who are indeed His people, but their hearts are not in their worship. Their devotion is faithful but only routine. Like the church at Ephesus, they had “left thy first love” (Rev. 2:4) and were worshipping the Lord out of habit and not from the heart. Outwardly, they were doing what the Lord commanded and honoring the daily sacrifices (Ex. 29:38–42), but inwardly they lacked love and fellowship with God. They forgot that God wanted their hearts before He wanted their sacrifices (Isa. 1:11–15; Jer. 7:21–23; Hos. 6:6; 8:13; Amos 5:21–26; Mic. 6:6–8; Mark 12:28–34).
The sacrifices that the Lord commanded were indeed important to the spiritual life of the nation, but they did no good to the worshippers unless there was faith in the heart and a desire to honor the Lord. The animals they brought belonged to Him long before the worshippers ever saw them! The world and everything in it belong to Him (v. 12; 24:1; 89:11; Acts 17:24–25; 1 Cor. 10:26), and there is nothing we can give to God. Some of the pagan religions of that day taught that their gods and goddesses “ate” the animals that people sacrificed, but this was not a part of the Hebrew religion (Deut. 32:37–40). What the Lord wanted from His people was thanksgiving from their hearts, obedience to His Word, prayer, and a desire to honor Him in everything (vv. 14–15). But the Lord doesn’t want ritualism or formalism. He wants our worship to come from the heart.
The Hypocritical Sinners (vv. 16–21). This message was addressed to “the wicked,” the Israelites in the covenant community who were reciting the creed with their lips but deliberately disobeying God’s law. After breaking God’s law, they would go to the sanctuary and act very religious so they could cover up their sins. They helped to make the sanctuary a “den of thieves”—the place where thieves go to hide after they have committed their wicked deeds (Jer. 7:11; Matt. 21:13). They had no respect for God’s Word (v. 17) and not only consented to the sins of others but participated in them and enjoyed doing so (vv. 18–20). To “hate instruction” means to reject an ordered way of life patterned after God’s Word, to reject a responsible life. The Lord specifically named stealing (the eighth commandment, Ex. 20:15), adultery (the seventh commandment, Ex. 20:14), and deceitful speech and slander (the ninth commandment, Ex. 20:16). These are not “old covenant sins,” for believers today who live under the new covenant can be just as guilty of committing them.
Once again, the silence of God is mentioned (v. 21; see v. 3). God is long-suffering with sinners, but these wicked people interpreted God’s silence as His approval. (See Isa. 42:14; 57:11; 64:12; 65:6; Mal. 2:17; 3:14–18.) Their thinking was so confused that they ended up creating a god in their own image (v. 21). God was in the hands of ignorant sinners! They had forgotten God (Rom. 1:22–28) and didn’t want Him to interfere with their lifestyle. They had a false confidence that they could sin and get away with it.
The Honest Worshipper (vv. 22–23). In the two closing verses, the writer succinctly summarized the characteristics of the kind of worshipper God is seeking (John 4:23–24). The true worshipper has a proper fear of the Lord and seeks only to honor Him in his worship. He obeys God’s will (“orders his way aright,” NASB) and is able to experience (“see”) the salvation of the Lord. When you combine these characteristics with verses 14 and 15—gratitude to God, obedience, prayer, and a desire to glorify God—you have a description of worshippers who bring joy to the heart of God.
Psalm 51
During his lifetime, King David did what had pleased the Lord, “except in the case of Uriah the Hittite” (1 Kings 15:5 NASB). This is the fourth of the penitential psalms (see 6) and is David’s prayer of confession after Nathan the prophet confronted him with his sins (see 32; 2 Sam. 11—12). This is also the first of fifteen consecutive psalms in book II attributed to David. In his prayer, David expressed three major requests.
1. “Cleanse Me” (vv. 1–7). What dirt is to the body, sin is to the inner person, so it was right for David to feel defiled because of what he had done. By committing adultery and murder, he had crossed over the line God had drawn in His law (“transgression”); he had missed the mark God had set for him (“sin”) and had yielded to his twisted sinful nature (“iniquity”). He had willfully rebelled against God, and no atonement was provided in the law for such deliberate sins (Lev. 20:10; Num. 35:31–32). David could appeal only to God’s mercy, grace, and love (v. 1; Ex. 34:6–7; 2 Sam. 12:22). “Blot out” refers to a debt that must be paid (130:3; Isa. 43:25), and “cleanse” refers to defilement caused by touching something unclean (Lev. 11:32) or from disease (Lev. 13:1–3). “Wash” (vv. 2, 7) refers to the cleansing of dirty clothing (Isa. 1:18; 64:6). In the Jewish society of that day, to wash and change clothes marked a new beginning in life (Gen. 35:2; 41:14; 45:22; Ex. 19:10, 14), and David made such a new start (2 Sam. 12:20).
David had certainly sinned against Bathsheba and Uriah, but his greatest responsibility was to the Lord who had given the law to His people (2 Sam. 12:13; Ex. 20:13–14). Godly Jews saw all sins primarily as offenses against the Lord (Gen. 39:9). David openly acknowledged his sins and vindicated the Lord (v. 4; 1 John 1:9–10). Paul quoted verse 4 in Romans 3:4 as part of his argument that the whole world is guilty before God. David also confessed that he was a sinner not only by choice but also by nature (v. 5; 1 John 1:8). His statement doesn’t suggest that sex in marriage is sinful or that his inherited fallen nature was an excuse for disobedience, but only that he was no better than any other man in the nation. (See Gen. 6:5; 8:21; Jer. 17:9; Matt. 15:19; Rom. 1:19ff.) The sinfulness of humans doesn’t mean that people can’t do anything good (Luke 11:13) but that their “goodness” can’t earn them entrance into God’s family (Eph. 2:8–10; Titus 3:3–7).
David knew the truth of God’s Word and loved it (19:7–11), but he had deliberately lied to himself (“I can get away with this”) and to the people, and he tried to lie to God. For nearly a year he attempted to cover up his sins, but God does not allow His children to sin successfully. Now he asked God for truth and wisdom in his innermost being (v. 6).
“Hyssop” (v. 7) was a shrub with hairy stems that could be dipped into liquid, and the priests used hyssop to sprinkle blood or water on people needing ceremonial cleansing (Lev. 14:4, 6; Num. 19:6, 18; see Ex. 12:22). Today’s believers find their cleansing in the work Jesus accomplished on the cross (1 John 1:5–10; Heb. 10:19–25).
2. “Restore Me” (vv. 8–12). David’s sins had affected his whole person: his eyes (v. 3), mind (v. 6), ears and bones (v. 8; see 32:3–4; 35:9–10; 38:8), heart and spirit (v. 10), hands (v. 14), and lips (vv. 13–15). Such is the high cost of committing sin. David knew this, so he asked for more than cleansing, as important as that is; he wanted his entire being to be restored so he could serve the Lord acceptably. He wanted the joy of the Lord within him (see v. 12) and the face of the Lord smiling upon him (10:1; 44:24; 88:14; 104:29). “Joy and gladness” is a Hebrew phrase meaning “deep joy.” David asked the Lord to create a new heart within him and to give him a steadfast spirit that would not vacillate. Verse 10 is the central verse of the psalm and it expresses the heart of David’s concern. David knew that the inner person—the heart—was the source of his trouble as well as the seat of his joy and blessing, and he was incapable of changing his own heart. Only God could work the miracle (Jer. 24:7; Ezek. 11:19; 36:25–27).
The Lord gave the Holy Spirit to David when Samuel anointed him (1 Sam. 16:13), and David didn’t want to lose the blessing and help of the Spirit, as had happened to Saul when he sinned (1 Sam. 16:1, 14; see 2 Sam. 7:15). Today the Spirit abides with believers forever (John 14:15–18); but God’s children can lose His effective ministry by grieving the Spirit (Eph. 4:30–32), lying to Him (Acts 5:1–3), and quenching Him by deliberate disobedience (1 Thess. 5:19). The phrase “willing spirit” in verse 12 (NASB) refers to David’s own spirit, as in verse 10. A “willing spirit” is one that is not in bondage but is free and yielded to the Spirit of God, who ministers to and through our own spirit (Rom. 8:14–17). It isn’t enough simply to confess sin and experience God’s cleansing; we must also let Him renew us within so that we will conquer sin and not succumb to temptation. The Lord did forgive David but permitted him to suffer the tragic consequences of his sins (2 Sam. 12:13–14).
3. “Use Me” (vv. 13–19). David was God’s servant, and he wanted to regain his ministry and lead his people. He especially wanted to make careful preparations for the building of the temple. It’s interesting that Solomon, the child eventually born to Bathsheba, was chosen to be David’s successor and the one to supervise the temple construction. “But where sin abounded, grace abounded much more” (Rom. 5:20 NKJV). David wanted to witness to the lost and wandering and bring them back to the Lord (v. 13), and he wanted to sing the Lord’s praises (vv. 14–15). “Bloodguiltiness” refers to Uriah’s blood on David’s hands, for it was David who ordered his death (2 Sam. 11:6ff.; see Ezek. 3:18–20; 18:13; Acts 20:26).
David was wealthy enough to bring many sacrifices to the Lord, but he knew that this would not please the Lord (50:8–15; see 1 Sam. 15:22) and that their blood could not wash away his sins. David wasn’t denying the importance or the validity of the Jewish sacrificial system; he was affirming the importance of a repentant heart and a spirit yielded to the Lord (Isa. 57:15). God could not receive broken animals as sacrifices (Mal. 1:6–8), but He would receive a broken heart!
Some students believe that verses 18–19 were added later to adapt this very personal psalm for corporate worship, but there’s no reason why David could not have written these words. As king, he was certainly burdened for the welfare of Jerusalem and the kingdom, and he knew that his sins had weakened Israel’s position among the nations (2 Sam. 12:14). David must have begun building and repairing the walls; otherwise, Solomon couldn’t have completed the work early in his reign (1 Kings 3:1). David destroyed much good when he sinned, but he also did much good during his lifetime and served the Lord faithfully.
Psalm 52
When David wrote this psalm, he was angry, and rightly so. (For the reason, see 1 Sam. 21:1–9; 22:6–23.) Doeg was one of many men around Saul who catered to his whims and inflated his ego in order to gain power and wealth. He typifies all who promote themselves at the expense of truth and justice. Doeg was an Edomite, which means he was descended from Esau, the enemy of Jacob (Gen. 27—28; Heb. 12:16–17). The battle between the flesh and the Spirit still goes on. However, it’s possible that David was also writing about Saul, who certainly fits the description given of the proud, powerful tyrant. There has always been a certain amount of evil in high places, and God’s people must learn to handle it in a godly manner. David paints for us three contrasting scenes.
1. The Sinners Are Boasting (vv. 1–4). The phrase “mighty man” is the equivalent of our “big shot” and was spoken derisively. Doeg and Saul were mighty in their own eyes but insignificant in God’s eyes; David was insignificant in their eyes but important to God. David depended on the mercy of the Lord (vv. 1, 8), while Saul and his men depended on themselves and their own resources. With tongues like honed razors, they issued orders and told lies without considering the consequences (see 5:9; 55:21; 57:4; 59:7; 64:3). Even when they told the truth—as Doeg did about David—they did it with evil intent because they were possessed by a malignant spirit. Their words devoured people and destroyed them (see 35:25). It isn’t difficult to find people like Doeg and Saul in our twenty-first-century world.
2. The Saints Are Laughing (vv. 5–7). Verse 5 is the central verse of the psalm and marks the turning point in David’s experience as he contemplated the wickedness of the human heart. He was confident that God would one day judge Saul, Doeg, and all who follow their evil philosophy of life. Note the powerful verbs: “break you down … snatch you up … tear you away … uproot you …” (NASB). (See Job 18 for a similar description.) The righteous would only see but not experience this devastation (91:8), and they would stand in awe of the holy wrath of God (40:3). Then they would laugh in derision at the humiliating fall of these pompous leaders (2:4). What Saul and Doeg did to the priestly community at Nob (1 Sam. 22:6ff.), the Lord would do to them, for sinners ultimately fall into the pits they dig for others (9:15; Prov. 26:24–28; 29:6).
3. The Faithful Are Serving (vv. 8–9). The contrast is clear: The wicked are like uprooted trees, but the godly are like flourishing olive trees that are fruitful and beautiful. Saul and Doeg would perish, rejected by the Lord, but David and his dynasty would be safe in the house of the Lord! It’s possible that the tabernacle at Nob had olive trees growing around it, and David would have seen them. The olive tree lives for many years and keeps bearing fruit (1:3; 92:12–15; see Jer. 17:7–8; and note Ps. 37:35–36), and certainly David was a blessing to the nation while he lived and long after he died—and he is a blessing to us today. He trusted God’s loving-kindness, and the Lord did not fail him, and he never failed to give God the glory. The phrase “wait on thy name” (v. 9) means to hope and depend on the character of God as expressed in His great name. The psalm ends with David vowing to praise the Lord in the congregation as soon as God established him in his kingdom. The private victories God gives us should be announced publicly for the encouragement of God’s people. Meanwhile, though evil may seem to triumph, we must continue to obey and serve the Lord and not get discouraged. The “last laugh” belongs to the Lord’s people.
Psalm 53
This is Psalm 14 with some minor revisions and the addition of the last two lines in verse 5. One of the sanctuary musicians revised the original psalm to fit a new occasion, perhaps the defeat of the Assyrian army in the days of King Hezekiah (v. 5; Isa. 37). It’s a good thing to adapt older songs to celebrate new experiences with the Lord. The major change is the use of Elohim (“God”) instead of Jehovah, the God of the covenant. The psalm still exposes and refutes the foolish unbelief of those who reject God. The boasting of the Assyrians is a good example.
Verse 5b describes the scattered corpses of a defeated army after God’s great victory. For a body to remain unburied was a great disgrace in the ancient Near East, even an executed criminal was supposed to have a decent burial (Deut. 21:23; see 2 Kings 23:14; Ezek. 6:5). The Lord despised the arrogance of the Assyrians and put them to open shame. So will He do to the armies of the world that oppose Him (Rev. 19:11–21).
Psalm 54
The Ziphites lived about fifteen miles southeast of Hebron (see 1 Sam. 23:13–24 for the background). Twice they betrayed David to Saul (see 1 Sam. 26:1), and both times the Lord delivered him. This psalm reveals three stages in David’s experience as he turned to God for help.
1. The Starting Point—Danger from the Enemy (vv. 1–3). David’s life was in danger (v. 3; see 1 Sam. 23:15), and he called on God to save him and vindicate his cause (1 Sam. 24:15). David was the rightful king of Israel, and the future of the nation and the dynasty lay with him. This included the promise of Messiah, who would come from David’s line (2 Sam. 7). “By your name” means “on the basis of your character,” especially His strength (v. 1) and faithfulness (v. 5). David promised to praise God’s name after the great victory (v. 6). He used three different names of God in this brief psalm: Elohim (vv. 1, 2, 3, 4), Adonai (Lord, v. 4), and Jehovah (LORD, v. 6). “Hear my prayer” (v. 2) is a favorite approach with David (4:1; 39:12; 143:1).
“Strangers” (v. 3) doesn’t suggest that his enemies were Gentiles, for the Ziphites belonged to the tribe of Judah, David’s own tribe. The word is used in Job 19:13 to describe Job’s family and friends, and David used it in a similar way in 69:8. It can describe anybody who has turned his or her back on someone, which the Ziphites certainly did to David, their king. Why did they do it? Because they disregarded the Lord and His will for the nation of Israel. Unlike David (16:8), they did not set God before them (see 10:4–5; 36:1; 86:14).
2. The Turning Point—Confidence in the Lord (v. 4). This is the central verse of the psalm, and it records the turning point in David’s experience. The word translated “help” or “helper” is related to “Ebenezer” in 1 Samuel 7:12: “Thus far the LORD has helped us” (NASB) and is a word David often used in his prayers (10:14; 30:10; 33:20; 79:9; 86:17; 115:9–11). It’s worth noting that Jonathan visited David about this time, and the Lord used him to encourage His servant (1 Sam. 23:16–18). The Lord doesn’t always send angels to encourage us; sometimes He uses other believers to minister to us (see Acts 9:26–28; 11:19–26). Every Christian ought to be a Barnabas, a “son of encouragement.”
3. The Finishing Point—Praise to the Lord (vv. 5–7). Twice David had opportunity to slay Saul but refrained from doing so, for he knew that God would one day deal with the rebellious king (see 1 Sam. 26:8–11). “He will pay back evil to my enemies” (v. 5 AB). (See 7:15–16; 35:7–8; Prov. 26:27; 28:10; 29:6.) David was away from the sanctuary, but he lifted his voice in praise to God, and his words were like a freewill offering to the Lord (Heb. 13:15). In verses 1–6, David spoke directly to the Lord, but in verse 7, he spoke to those around him and gave witness to the blessing of the Lord. His words revealed his faith, for he spoke of his deliverance as already completed as he looked calmly at his enemies (22:17; 59:10; 92:11; 118:7). David had more suffering and peril to experience before he would ascend the throne, but he was confident that the Lord would see him through—and He did!
Psalm 55
It’s likely that this psalm was written early in Absalom’s rebellion (2 Sam. 15—17), when David was still in Jerusalem (vv. 9–11) and the revolt was gathering momentum. If so, then the “friend” of verses 12–14 and 20–21 had to be David’s counselor Ahithophel, who had sided with Absalom. Many commentators claim that the king and his officers didn’t know about Ahithophel’s treachery until after David had fled the city (2 Sam. 15:31), but this isn’t clearly stated in Scripture. David was a man with keen discernment, and it is difficult to believe that his closest adviser’s treachery was hidden from him. If this psalm was David’s prayer while still in Jerusalem, then his prayer in 2 Samuel 15:31 is simply a repetition of verse 9. The psalm reveals four possible approaches to handling the painful problems and battles of life.
1. We Can Look Within at Our Feelings (vv. 1–5). David opened with a plea to the Lord that He would not hide His face from his supplications. “Don’t ignore my prayer!” (See 10:1; 13:1; 27:9; 44:24; 69:17; 143:7.) David knew that his own negligence as a father had turned Absalom against his father, the Lord, and the nation. He also knew that the revolt was part of the discipline that Nathan the prophet promised because of David’s adultery and the murder of Uriah (2 Sam. 12:9–12). What David heard and saw in the city distressed him greatly (vv. 2, 17), and he realized that his own life was in danger. The opposition was bringing trouble upon him the way soldiers fling stones at the enemy or roll down rocks upon them (v. 3). But David’s concern was for the safety of his people and the future of the Lord’s promises to his own dynasty (2 Sam. 7). He felt like everything was falling apart and there was no hope. It’s natural to look at our feelings and express our fears, but that isn’t the way to solve the problems.
2. We Can Look Beyond for a Safe Refuge (vv. 6–8). When we find ourselves in the midst of trouble, our first thought is: “How can I get out of this?” But the dedicated believer needs to ask, “What can I get out of this?” David had learned some strategic lessons while hiding in the wilderness from Saul, but in his later years, he had some more important lessons to learn. The human heart longs for a safe and peaceful refuge, far from the problems and burdens of life. Elijah fled from the place of ministry and hid in a cave (1 Kings 19). Jeremiah longed for a quiet lodge where he might get away from the wicked people around him (Jer. 9:2–6); but when given the opportunity to leave Judah, like a true shepherd, he remained with the people (Jer. 40:1–6). Doves can fly long distances, and they seek for safe refuges in the high rocks (Jer. 48:28). But we don’t need wings like a dove so we can fly away from the storm. We need wings like an eagle so we can fly above the storm (Isa. 40:30–31). More than once David had prayed that the Lord would “hide him,” and He answered his prayers (17:8; 27:5; 64:2). David did flee Jerusalem (2 Sam. 15:14ff.) and lodged in the wilderness across the Jordan River at Mahanaim.
3. We Can Look Around at the Circumstances (vv. 9–15, 20–21). David wasn’t living in denial; he knew what was going on around him, and he directed operations in a masterful manner, worthy of his reputation. But he also prayed that God would bring confusion to Absalom’s ranks (v. 9; 2 Sam. 15:31), and that’s just what happened. The Lord used Hushai to influence Absalom to reject Ahithophel’s counsel, and this led to the defeat of Absalom’s forces (2 Sam. 16:15—17:29).
While still in Jerusalem, David witnessed violence and strife as people took sides and many followed Absalom (2 Sam. 15:10–14). “They” in verse 10 refers to violence and strife, which are personified as walking the walls along with mischief (malice) and sorrow (abuse). Among the rebels, David singled out one person who broke his heart, and that was Ahithophel, “a man like myself.” As David’s counselor, Ahithophel was not equal to the king in rank or authority, but he was very close to David. They had worshipped the Lord together, but now Ahithophel was counseling David’s son to rebel against his father! In verses 20–21, David again mentioned Ahithophel, his violation of the covenant of friendship with David, and his deceptive persuasive speech. (See 5:9; 7:4; 12:2; 28:3; 41:9; Prov. 5:3.) But God used Hushai to overrule Ahithophel’s plans so that Absalom was defeated and David spared (2 Sam. 17). The picture in verse 15 reminds us of God’s judgment on Korah, Dathan, and Abiram because of their rebellion against Moses (Num. 16:28–33). David was God’s anointed king, and the Lord protected him.
4. We Can Look Up to God and Trust Him (vv. 16–19, 22–23). While it’s normal for us to hope for a quick way of escape and important for us to understand our feelings and circumstances, it’s far more important to look up to God and ask for His help. David could no longer lead an army into battle, but he was able to pray that God would defeat the rebel forces, and God answered his prayers. David used Jehovah, the covenant name of God, when he said, “The LORD will save me” (v. 16 NASB). The Jews did have stated hours of prayer (Dan. 6:10; Acts 3:1), but “evening, and morning, and at noon” (v. 17) means that David was praying all day long! He no doubt also prayed at night (v. 10). David was certain that the Lord would hear him and rescue him because He was enthroned in heaven and in complete control. David’s throne was in danger, but God’s throne was secure (9:7–8; 29:10; 74:12).
During his difficult years of preparation, David had experienced many changes, and this taught him to trust the God who never changes (Mal. 3:6; James 1:17). Absalom and his friends had lived in luxury and ease and knew very little about the challenge of changing circumstances, so they had no faith in God or fear of God. A prosperous life is an easy life until you find yourself in the midst of the storm, and then you discover how ill prepared you are; for what life does to us depends on what life finds in us.
The pronouns “you” and “your” in verse 22 (NIV) are singular, but who is speaking and to whom? Did God speak to David through Nathan or another prophet and then David speak to the person reading the psalm? That’s probably the correct answer. This promise is repeated in 1 Peter 5:7. The word translated “burden” (“cares,” NIV) means “that which he has given you,” reminding us that even the burdens of life come from the loving heart and hand of God (Ps. 33:11; Rom. 8:28). When David’s lot was a happy one, it came from the Lord (16:5–6), and when he experienced times of pain and sorrow, the Lord was still in control.
He closed the psalm by speaking to the Lord and affirming his faith (7:1), confident that God would judge his enemies. Was he anticipating the suicide of Ahithophel (2 Sam. 17:23)?
We must remind ourselves that our Lord Jesus Christ also had a traitor who hanged himself (Matt. 27:1–10), that Jesus also crossed the Kidron Valley (2 Sam. 15:23; John 18:1), and that He wept on the Mount of Olives (2 Sam. 15:30; Luke 22:39–44; Heb. 5:7). Rejected by His own people, today He is enthroned in heaven and will one day return to Jerusalem to establish His kingdom (Zech. 14:4ff.).
Psalm 56
In an hour of deep despair and doubt, David left Judah and fled to Gath, the Philistine city identified with the giant Goliath whom David had slain (1 Sam. 17). David was alone and didn’t get a very good reception. (The second time he went to Gath, he was accompanied by his men and was accepted. See 1 Sam. 27—30.) This psalm reveals that his life was in great danger, and history tells us that he had to pretend to be insane in order to escape (1 Sam. 21:10—22:1). Psalm 34 also came out of this experience in Gath. The musical inscription is translated variously: “the silent dove among those far away,” “the silent dove among the strangers,” “the dove on the distant oaks (or terebinths).” Some connect this inscription with 55:6–8 and see David as the dove (innocence), silent under attack while far from home. In the midst of peril and fear (vv. 3, 4, 11), David lifted three requests to the Lord, and the Lord answered.
1. Deliver Me from Death (vv. 1–4). “All day long” David was harassed by the Philistines, who remembered that Israel sang his praises as a great military leader. They pursued him like hungry, panting animals, and David cried out for mercy (see 51:1; 57:1). The record in 1 Samuel doesn’t record any physical attacks on David, but he heard a great deal of slander, and his life was in danger. David manifested both fear and faith as he cried out to God (Matt. 8:26; 14:30; Mark 5:6). The refrain in verses 3–4 is repeated in verses 10–11 as David affirms that God alone gives him the power to praise Him and trust Him. “So then faith comes by hearing, and hearing by the word of God” (Rom. 10:17 NKJV). Faith and praise cannot be “manufactured”; they must be received as God’s gift. “Mortal man” is “mere man, man who is flesh.” This phrase is quoted in 118:6 and Hebrews 13:6. What Scripture says about fallen human nature is negative (John 6:63; Rom. 7:18; Phil. 3:3).
2. Deliver Me from Stumbling (vv. 5–11). David had to watch his step in Gath, not only in what he did but also in what he said, because he was a man under suspicion and was being watched. He had a target on his back, and only the Lord could protect him. David chose Gath because he thought it was the last place Saul would expect to find him, but when he made that choice, he was walking by sight and not by faith. Faith is living without scheming. David prayed that God would judge Israel’s enemies.
In verses 8–9, David reminded the Lord of the sufferings he had endured in exile, and then suggested that these sufferings qualified him to have his prayers answered and his enemies defeated. That would assure David that God is behind his cause (Rom. 8:31–39). God knew about David’s wanderings and numbered them (121:8), and He had preserved his tears as well (see 2 Kings 20:1–6). God listed his tears on His scroll (v. 8 NIV) or put them in His bottle or wineskin (KJV, NASB). Archaeologists have unearthed small “tear bottles” in which mourners collected their tears and then deposited the bottle at the gravesite. The point is simply that God is aware of what we feel and how we suffer, and His records are accurate (69:28; 87:6; 130:3; 139:16; Ex. 32:32; Neh. 13:14; Ezek. 13:9; Dan. 7:10; Mal. 3:16; Rev. 20:12; 21:27). David repeated the refrain in verses 10–11, but he used the covenant name “Jehovah” this time.
3. Deliver Me so I Can Praise You (vv. 12–13). David’s greatest desire was to glorify the Lord, and this is why he wrote this psalm. He had vowed to serve the Lord, and he meant to keep his vow. He had also vowed to present thank offerings to the Lord when his days of wandering were ended. Part of the thank offering was retained by the worshipper so he could enjoy a fellowship meal with his family and friends, and David looked forward to that blessing.
According to verse 13, God answered David’s prayers. He delivered him from death, He kept him from stumbling, and He enabled him to walk in a godly way and praise the Lord. “Light of the living” can also be translated “light of life,” as the phrase used by Jesus in John 8:12. As we follow the Lord Jesus today, we enjoy fullness of life and the glorious light of His presence. We walk in the light.
Psalm 57
After his deliverance from Gath, recorded in 56, David fled for protection to the cave of Adullam (1 Sam. 22:1ff.), and later he would move to a cave in En Gedi (1 Sam. 24; see Ps. 142). Better to be in the will of God in a cave than out of His will in a king’s palace. The melody “Destroy not” was also assigned to 58; 59; and 75. This psalm covers one day in David’s life as a fugitive, for verse 4 records his lying down and verse 8 his waking up to greet the dawn. God quieted his heart and gave him the sleep he needed (see 4:8; 5:3). Note the repetition of mercy and refuge (v. 1), send (v. 3), fixed (v. 7), and awake (v. 8) and the refrain in verses 5 and 11. From his difficult experience in Gath, David shares with us some responsibilities (and privileges) believers have every day.
Each Day Is a Day of Prayer (vv. 1–5). As in 56:1, he began with a cry for mercy, for David depended on the grace of God to see him through his trials. His worship and prayer turned the cave into a Holy of Holies where he could hide under the wings of the cherubim on the mercy seat of the ark (Ex. 25:17–20; and note the verb “overshadowing”). This image is found frequently in Scripture and must not be confused with the wings of the bird as in 91:4; Deuteronomy 32:11; Matthew 23:37; and Luke 13:34. (See 17:8; 36:7–8; 61:4; Ruth 2:12.) David wanted the wings of a dove to fly away (55:6), when what he needed was the wings of the cherubim in “the secret place of the Most High” where he could safely hide (Heb. 10:19–25). David had taken refuge in the Lord many times in the past, and he knew that the Lord was faithful. The word calamities means “a destructive storm that could engulf me.”
Saul and his men were like panting animals pursuing their prey (vv. 3–4; see 7:2; 10:9; 17:12; Dan. 6; 1 Peter 5:8), but God would protect David with His love and faithfulness. If David lay down in the cave to sleep, perhaps Saul’s men would find him. But David’s God is “God Most High” (7:17; 57:2; 78:56) and “possessor of heaven and earth” (Gen. 14:19), and He would fulfill His great purposes for David (138:8). David included a song of praise in his evening prayer (v. 5) and lay down and went to sleep. David didn’t pray only at bedtime, as too many people do, but all day long; however, he closed the day with a special time of worship and commitment.
Each Day Is a Day of Praise (vv. 6–11). In verses 1–5, the order is prayer (v. 1), witness (vv. 2–3), and a description of the enemy (v. 4), followed by the refrain, but in this section the order is the enemy (v. 6), witness to the Lord (vv. 7–8), and praise (vv. 9–11), with praise as the emphasis. David now compared his enemies to hunters who dug pits and set traps for their prey, an image frequently used in biblical poetry (7:15; 9:15ff.; 35:7). However, David trusts God and has good reason to sing and praise the Lord. A steadfast heart is one that is fixed on the Lord’s promises and not wavering between doubt and faith (51:10; 108:1; 112:7; 119:5). This same word is used to describe the constancy of the heavenly bodies (8:3; 74:16). Note that verses 7–11 are found also in 108:1–5. David praised the Lord all day long, but he opened the day with special praise and even anticipated the sunrise. Instead of the dawn awakening him, his voice awakened the dawn. (See 30:5; Lam. 3:22–23.)
David wanted his victory in the Lord to be a witness to the other nations, for as king, he knew that Israel was to be a light to the Gentiles. His psalms bear witness today of the great things God did for him. In verse 3, God sent His mercy and truth down from heaven, but in verse 10, mercy and truth reach up to the clouds! There is plenty for everybody!
Each Day Is a Day of Exalting the Lord (vv. 5, 11). This refrain calls upon the Lord to manifest His greatness in such a way that people had to say, “This is the LORD’s doing; it is marvelous in our eyes” (118:23). In his other psalm from Gath, David called on people to exalt the Lord (34:3; and see 18:46; 21:13; 30:1; 35:27; 40:16; 99:5, 9; 107:32; 145:1; 108:5; Matt. 5:16). If we are praying, trusting, and praising the Lord, we should have no problem exalting His name in all that we say, do, and suffer. We’re commanded to do everything to the glory of God (1 Cor. 10:31), and if “everything” includes hiding in caves, then may the Lord be magnified! The elements of prayer, praise, and a desire for God to be magnified will transform any cave into a Holy of Holies to the glory of God.
Psalm 58
During David’s exile years, Saul led the nation down a path of political and spiritual ruin as he disobeyed God’s law and opposed God’s anointed king. Saul was surrounded by a group of fawning flatterers who fed his ego and catered to his foolish whims (1 Sam. 22:6ff.), and he put into places of authority people who used their offices for personal gain and not for the national good. They wanted to get as much as they could before the kingdom collapsed. David himself had been treated illegally, and it’s likely that many of his men lost all they had because they followed David (1 Sam. 22:1–2). This psalm was probably written late in David’s exile, or very early in his reign in Hebron, and may have grown out of his pondering the mess he had inherited from his father-in-law. (See 82 for a parallel psalm by Asaph.) The prophets often preached against the lawlessness of the leaders in Israel (Isa. 1:23–28; 5:22–25; 10:1–4; Amos 5:7–13; Mic. 3:1–4, 9–12; 7:1–6). Certainly nations, corporations, and even churches today need to take this kind of leadership crisis seriously. This is an imprecatory psalm (see 5).
Accusation—Lawlessness Practiced (vv. 1–5). David addressed the lawless leaders and asked them if their words were just, their decisions legal, their sentences fair, and their silences honest. Were they upholding the law and defending the righteous or twisting the law and benefiting the wicked? He knew the answer, and so do we. When they should have spoken, they were silent, and when they spoke, they ignored God’s law. The problem? They had evil hearts, for they were born in sin just like the rest of us (51:5; Gen. 8:21). However, they made no effort to seek God’s help in controlling that sinful nature but gave in to its evil impulses. It’s because humans are sinners that God established government and law, for without law, society would be in chaos. It’s from the heart that evil words come out of our mouth and evil deeds are done by our hands.
These unjust judges were liars. Their words were like venom that poisoned society instead of like medicine that brought health (Prov. 12:18; 15:4). David compared them to snakes (vv. 4–5) and lions (v. 6), both of which are images of the Devil (Gen. 3; 2 Cor. 11:3; 1 Peter 5:8). Like the cobra, they obeyed the charmer only when they got something out of it, but they had a mind of their own. Snakes have no visible ears or internal eardrums, but they do have small bones in the head that conduct sound vibrations. The cobra responds more to the movements of the charmer than to the tune he plays.
Condemnation—Lawlessness Punished (vv. 6–8). Seeing innocent people suffer because of unjust judges made David angry, and rightly so. There is a righteous anger that ought to show itself whenever innocent people are condemned or helpless people are abused. David didn’t do any of the things he mentioned but instead asked the Lord to do them. He knew that vengeance belongs to the Lord (Deut. 32:35; Heb. 10:30; Rom. 12:19). A lion without teeth is severely limited in its attacks; water that has soaked into the ground has lost the power to destroy (2 Sam. 14:14); and arrows without points won’t penetrate the body. The snail doesn’t actually “melt away” while moving along the rock, but the trail of slime left behind makes it look that way. The stillborn child is dead and can’t function at all. “Let these unjust leaders be gone!” said David.
Vindication—Righteousness Praised (vv. 9–11). David added a sixth image to describe their ultimate judgment, which would happen suddenly and without warning. A desperate traveler in the wilderness could cook a meal over a fire of thorns, but the fire might suddenly go out because the fuel burned quickly—or a whirlwind might come up and scatter fuel, fire, and cooking pots. To use a modern colloquial expression, these godless leaders are only “a flash in the pan.” There is coming a day of judgment, and they will not escape (118:12; 2 Sam. 23:6).
David’s seventh picture comes from the battlefield and is even more vivid (v. 10). When victorious soldiers walked around the field and picked up the spoils of battle, their feet were stained by the blood of their enemies. Walking in cream and oil was a picture of wealth (Job 29:6), and walking in blood was a picture of great victory (see 68:23; Isa. 63:1–6). The fact that the righteous rejoice at this is no more sinful than that prisoners of war rejoice at their release from a death camp or that downtrodden citizens rejoice at being set free from a cruel dictator. After all, heaven rejoices at the fall of Babylon (Rev. 18:20—19:6). God vindicates Himself, His law, and His people; and He does it justly. So effective is His judgment that outsiders will say, “Surely there is a God who judges on earth” (v. 11 NASB).
Psalm 59
King Saul’s fear and hatred of David became so compulsive that he finally gave orders to kill his son-in-law, and twice Saul tried to do it himself (1 Sam. 19:1–10). Then he plotted to have David murdered in his bed at home (1 Sam. 19:11–18), but his wife helped David escape by letting him out a window (see Acts 9:23–25). Before this attempt, Saul sent out search parties to spy on David (vv. 6, 14), and David wrote this psalm to ask God for the help he needed. The focus of the psalm is on God—the Deliverer (vv. 1–9) and the Judge (vv. 10–17). Note David’s repeated “statement of faith” in verses 9 and 17. David waited and watched for God to work, and then he sang praises to the Lord for His mercies.
God the Deliverer (vv. 1–9). God’s people can always turn to the Lord in times of danger and testing because He hears our prayers (vv. 1–2). “Defend me” means “set me on high,” for David saw the Lord as his fortress and high tower (18:2; 20:1; 46:7, 11; 91:14). However, David’s prayer wasn’t a substitute for action, for “faith without works is dead” (James 2:26). Michal’s warning and immediate action saved his life, and her use of the “dummy” in the bed helped to buy time for her husband to get to Samuel in Ramah. But it was the Lord who answered prayer and orchestrated the escape. The Lord also knows our hearts and recognized that David was innocent of the charges Saul’s men were making against him (7:1–5; see 1 Sam. 20:1; 24:11). David was not a traitor, but Saul had to have some excuse for hunting him down. David addressed the Lord as if He had been sleeping (vv. 4–5; see 7:6; 44:23). In times of great danger, we sometimes feel that God needs to start acting on our behalf and doing it very soon!
The Lord sees and hears our enemies (vv. 5–7) and knows what they are saying and doing. David addressed Him as Jehovah (the God of the covenant), the Lord of Hosts (armies), and the God of Israel. David was Israel’s anointed king and a son of the covenant God made with His people, so he had every right to seek God’s help. Jehovah is the Lord of the Armies (Lord Sabaoth) and can defeat anyone who challenges His will. Since Saul and his men were the immediate problem, to whom was David referring when he spoke of “the nations”? The nations around Israel were usually poised and ready to attack their old foe, and Saul’s mismanagement of the kingdom would make such a move even easier. He was so obsessed with destroying David that he neglected his duties as king and made the nation vulnerable. But David was God’s anointed king, and Saul’s attacks were exactly what the Gentile nations would do if they could. Unlike Saul, David understood the unique position of Israel among the nations and sought to maintain it (Gen. 12:1–3; Num. 23:9; 24:8–9).
David’s graphic description of Saul’s men (vv. 6–7, 12–15) reveals how much he held them in disdain. They were nothing but prowhng, snarling dogs, frothing at the mouth, spewing out evil words, and rummaging in the garbage dumps of the city. The Jews usually referred to the Gentiles as dogs! Finally, as our great Deliverer, the Lord defends our cause (vv. 8–9). The “dogs” were prowhng and growhng, but the Lord was laughing (see 2:4; 37:13). The spies were watching David, but David was “on watch,” looking for the Lord to act (vv. 9, 17; see 121:3–5, 7–8). God was his strength and fortress (46:1), and he had no reason to be afraid.
God the Judge (vv. 10–17). God would not only take care of David, but He would also confront David’s enemies and deal with them. If David’s requests seem brutal and not in the spirit of Christ, keep in mind that Israel’s future and the future of David’s chosen dynasty were both at stake. This was not a personal crusade on David’s part, for he asked God to fight the enemy for him (Rom. 12:17–21).
When it comes to facing and fighting the enemy, the Lord goes before us (v. 10). The mercy (loving-kindness) of the Lord would go before David and prepare the way for victory, just as when David killed the giant Goliath. The Lord also fights for us (vv. 11–13a) by scattering the enemy, causing them to wander, and bringing their attack to a halt. The Lord is our Shield who can protect us in any battle (3:3; 18:2; Gen. 15:1; Deut. 33:29), but we must make a distinction here. David was willing that God destroy the Gentile nations and thus reveal His great power (v. 13), for God’s victories bear witness to those who don’t know Him. However, he asked God not to kill Saul and his men with some sudden judgment, but to allow their own sins to catch up with them and consume them gradually. This would be a strong witness and a warning to the people of Israel and teach them lessons they could learn no other way. God’s victories glorify His great name (v. 13b) and magnify the name of the Lord to the ends of the earth (Ex. 9:16; Deut. 28:9–10; Josh. 4:23–24; 1 Sam. 17:46; 1 Kings 8:42–43). Finally, the Lord gives us a song (vv. 16–17), and even before the victory, we praise Him for who He is and what He does! The night of danger is never enjoyable, but we have His “mercy in the morning” (v. 16) because His love and compassion are “new every morning” (Lam. 3:22–23).
Psalm 60
According to the superscription, this psalm is a part of the history recorded in 2 Samuel 8:1–14 and 10:6–18 and 1 Chronicles 18:1–13 and 19:6–19, when David was winning battles and getting a name for himself (2 Sam. 8:13). While he was up north fighting the Arameans (Syrians), the Edomites attacked Israel from the south, doing a great deal of damage. David dispatched Joab with part of the army, and Joab and Abishai (1 Chron. 18:12) defeated Edom in the Valley of Salt, south of the Dead Sea. David must have written the psalm shortly after hearing the bad news of the invasion by Edom, but the psalm manifests a spirit of trust and confidence that the Lord would give Israel the victory, and He did. The musical direction means “Lily of the testimony [covenant].” (See 45; 69; 80.)
Abandonment—a Troubled People (vv. 1–5). The plural pronouns indicate that David was speaking to the Lord for the Israelites who felt themselves abandoned by God. The initial victory of Edom hit Israel like water bursting through a broken dam (v. 1; 2 Sam. 5:20) or an earthquake shaking the entire country (v. 2). The people acted like they were drunk on wine, staggering in bewilderment from place to place (v. 3; 75:8; Isa. 51:17, 22). David interpreted Israel’s defeat as a sign that God had rejected His people (44:9–16; 89:38–45). However, being a man of faith, he didn’t give up but rallied the people around the Lord’s banner (v. 4; 20:5). Israel’s God is “Jehovah-nissi—the Lord our Banner” (Ex. 17:15). David knew that Israel was God’s own people, His beloved people (“David” means “beloved”) who feared Him, and that God had covenanted to give them success against their enemies (2 Sam. 7:9–11). In David’s heart, faith was conquering fear.
Encouragement—a Triumphant Message (vv. 6–8). How David received this message from the Lord isn’t explained to us, but he was quick to believe it and pass it along to the people. The message describes Jehovah as a Warrior who defeated the nations in Canaan and divided the land among His people (vv. 6–7; see Ex.15:3, 13–18; Josh. 18:10). Shechem was the chief city in Ephraim and, with Succoth, was located west of the Jordan River, while Gilead and Manasseh (the half tribe) were east of the Jordan River. The patriarch Jacob was connected with both Succoth and Shechem (Gen. 33:17–18). Ephraim was a strong tribe, called to defend Israel (“helmet”); and Judah was chosen to be the royal tribe, bearing the scepter (Gen. 49:10). The Lord didn’t give the land to His people so they might lose it to their enemies! The Lord spoke with disdain of the enemies who attacked Israel, for both Edom and Moab were known for their arrogance (Isa. 16:6–14; Obad.; and see Ex. 15:14–15; Num. 20:14–21). In God’s eyes, Moab was nothing but a basin used for washing dirty feet, and Edom was a servant who cleaned dirty shoes! (David was related to the Moabites; see Ruth 4:13–22.) As for Israel’s perpetual enemies, the Philistines, over them God would “raise the shout of victory” (v. 8 AB). David claimed these promises by faith, sent part of the army led by Joab and Abishai to the south to fight Moab, and later joined them for a great victory. Fighting on two fronts isn’t easy, but God gave the victory.
Enablement—a Trustworthy Lord (vv. 9–12). David earnestly prayed that the Lord would honor His Word and give His beloved people victory over their enemies, and the Lord answered. David made it clear that he wasn’t looking back at the defeat (vv. 9–10). He was the kind of leader who looked to the future and trusted the Lord. The “fortified city” was probably Petra (or Sela), the capital of Edom. David didn’t interpret one setback as the sign of total defeat. He was making a great name for himself by his many victories, so perhaps he needed this one defeat to humble him and drive him closer to the Lord. David didn’t trust in himself or in his capable officers or his valiant soldiers (v. 11). He trusted fully in the Lord, and the Lord honored his faith. The enemy would be completely defeated—trampled into the dirt—and Israel would triumph. Israel rallied to the “banner of God’s truth” (v. 4), and the Lord gave them victory (1 John 5:4). “Edom will be conquered; Seir [Edom], his enemy, will be conquered, but Israel will grow strong” (Num. 24:18 NIV).
Psalm 61
David could have written this psalm during any of the many times he was in danger, but perhaps the best context is the rebellion under Absalom (2 Sam. 15—18). David prayed about a foe (v. 3), protection for his life (v. 6), and the security of his throne (v. 7, where “abide” means “be enthroned”). The psalm opens with David crying out in distress but closes with him singing praises to God.
“Hear Me”—a Cry to the Lord (vv. 1–4). There was an urgency in David’s cry because he was overwhelmed by what was happening and fainting under the pressure. (See Ps. 142.) He was obviously not at “the ends of the earth,” but he felt that way, for he was away from home and away from the sanctuary of God. He was describing “spiritual geography” and his need to know the presence of God in what was going on. The image of the Lord as “rock” is a familiar one in David’s writings (18:2, 31, 46; 62:2, 6, 7; etc.). David was unable to “climb” higher by himself; he needed the Lord to help him and sustain him (see 62:2, 6, 7). We are never so far away that we can’t pray to God or, as in the case of Jonah, so far down (Jonah 2). David looked back at his life and was encouraged to remember that God had never failed him in any crisis (v. 3), and He would not fail him now. To David, God’s home was the tabernacle, the place where His glory dwelled; and David longed to be back in Jerusalem to worship and adore his Lord (v. 4). “Wings” probably refers to the cherubim on the mercy seat that covered the ark of the covenant in the Holy of Holies (36:7–8; 57:1; 63:2, 7). David was not a priest, so he couldn’t enter the Holy of Holies, but he could abide in the Lord and find refuge in Him (46:1; 90:1). God’s “wings” provided safety right where David was, so he didn’t need his own “wings” to fly away (55:6–8). “For ever” in verse 4 carries the meaning of “all my life” (1 Sam. 1:22).
“You Have Heard Me”—Confidence in the Lord (vv. 5–8). When David became king, he made some promises to the Lord and to the people, and he intended to keep those promises. All during his wilderness exile, while hiding from Saul, David obeyed the Lord (18:19–27), and he sought to be a shepherd to the nation. Why would the Lord care for David all those years, give him his throne, and then allow him to be replaced by his wicked son? His throne was his heritage from the Lord (16:5–6), just as the land of Israel was the heritage (possession) of God’s people (37:9, 11, 22, 29, 34).
His requests in verses 6–7 relate to God’s gracious covenant with David (2 Sam. 7). The Lord promised David a throne forever and a dynasty forever (89:36), and this has been fulfilled in Jesus Christ (Luke 1:30–37; Acts 2:22–36). David’s concern was not for his own name or family but for the future of Israel and God’s great plan of redemption. His own throne was in jeopardy at that time, but he had confidence that God would keep His promises. “May He sit enthroned forever” (v. 7 AB) meant “May King David live out his full life” protected by God’s mercy and truth, but to believers today it means “May Jesus Christ reign forever!” The throne of glory is secure, for God has set His King on His holy hill of Zion (2:6)! In view of this, let’s follow David’s example and trust the Lord, call on Him, obey Him “day after day,” and sing His praises.
Psalm 62
This psalm may have come out of David’s time of trial when his son Absalom sought the throne (vv. 3–4), but it also may have been written while David was ruling over Judah in Hebron (2 Sam. 1—4). Those were difficult years as the forces of Saul tried to continue his dynasty and dethrone God’s anointed king. (For “Jeduthun,” see Ps. 39; and note how the two psalms parallel each other in a number of ways.) In this psalm, David shows remarkable faith as he rests in God alone (vv. 1, 2, 5, 6) and trusts Him to defeat the enemy and restore peace to the land. Three powerful truths emerge from his experience.
1. God Alone Saves Us (vv. 1–4). The word translated “only” or “alone” in verses 2, 4, 5, and 6 and “surely” in verse 9 is a Hebrew adverb that is also translated “indeed, verily, but” and is even ignored completely. David wants us to know that his faith isn’t in God plus something else, but in God alone. Yes, God uses means to accomplish His work, and the same God who ordains the end also ordains the means, but our faith is in Him and not in the means. David didn’t argue with the enemy or try to tell God what to do; he simply prayed, trusted, and waited, knowing that God would give him the kingdom in His good time. The images of God as “rock” and “fortress” remind us of Psalm 18:1–2. A humble man, David saw himself as a bowing stone wall about to collapse and a tottering fence ready to fall down. But God was his strong tower! The enemy could threaten him, lie about him, and even assault him; and he would not lose the peace God put in his heart. To wait in silence before the Lord is not idleness or inactivity. It is calm worship and faith, resting in His greatness and submitted to His will. It is preparation for the time when God gives the orders to act (18:30–45).
2. God Alone Encourages Us (vv. 5–8). David has moved from “I shall not be greatly shaken” (v. 2 NASB) to “I shall not be shaken” (v. 6 NASB). The greater the realization that God was his fortress, the greater the calmness in his heart. He was not depending on himself or his own resources but on the Lord God Almighty. His throne, his reputation, and his very life depended only on the faithfulness of the Lord. In verse 8, David exhorted the people with him to see God as their refuge, to trust Him always, and to pour out their hearts in prayer (42:4; 142:2). David depended on the prayers of others and, like Paul, wasn’t afraid to say, “Pray for us” (1 Thess. 5:25; 2 Thess. 3:1). Times of waiting can be difficult if we don’t depend wholly on the Lord. God’s delays are not God’s denials, but our impatience can be used by the Devil to lead us on dangerous and destructive detours.
3. God Alone Rewards Us (vv. 9–12). When David looked to the Lord, he saw himself as a weak tottering fence and wall (v. 3). Now, when he looked at his enemies, he saw them as—nothing! No matter how high socially or how powerful economically, all men are but vanity (“a breath”—102:3; James 4:14; Job 7:7). Put them on the scales and nothing will register, because they weigh nothing (Job 6:2; Isa. 40:15; Dan. 5:27). David’s enemies had acquired their power and wealth by oppressing and abusing others, and David warned his own people not to adopt their philosophy of life. How tragic when God’s people today put their trust in their wealth, positions, and human abilities and not in the God who alone can give blessing.
The phrase “once … twice” in verse 11 is a Hebrew way of saying “many times, repeatedly” (Amos 1:3, 6, 9, 11, 13; Job 33:14). David had often heard these words, and the lesson they carried was written on his heart: God is powerful and God is merciful. God’s strength and loving-kindness are sufficient for every crisis of life, for we are in the hands of a God whose omnipotent love can never fail. “Let us fall now into the hand of the LORD; for his mercies are great” (2 Sam. 24:14). God did vindicate David and give him his throne, and he reigned with great distinction. No matter what people may say about us or do to us, God keeps the books and one day will give sinners and saints the rewards they deserve. “And every man shall receive his own reward according to his own labour” (1 Cor. 3:8).
Psalm 63
The superscription informs us that David was in “the wilderness of Judah” when he wrote this psalm, suggesting that it was probably during Absalom’s rebellion (2 Sam. 15:23). However, he didn’t look back in regret at the mistakes he had made as a father, nor did he look around in fear or complaint at the discomforts and dangers of the wilderness. Instead, he looked up to the Lord and reaffirmed his faith and love. In an hour when David might have been discouraged, he was excited about God, and in a place where there was no sanctuary or priestly ministry, David reached out by faith and received new strength from the Lord. Note the progressive experiences he had as he sought for the Lord’s guidance and help at a difficult time in his life.
Desiring God (vv. 1–2). To be able to say “my God” by faith transformed David’s wilderness experience into a worship experience. There in the desert, he was hungry and thirsty; but his deepest desires were spiritual, not physical. With his whole being, body and soul, he yearned for God’s satisfying presence (v. 5; 42:1–2). Just as we have physical senses that are satisfied by God’s creation, so we have spiritual senses (Heb. 5:14) that can be satisfied only by Christ. He is the Bread of Life (John 6), and He gives us the water of life by His Spirit (John 4:1–14; 7:37–39; Rev. 22:17). Those who hunger and thirst for spiritual food and drink shall be filled (Matt. 5:6). David could say with Jesus, “I have food to eat of which you do not know” (John 4:32 NKJV).
How did David acquire this wonderful spiritual appetite? By worshipping God at the sanctuary (v. 2; see 27:4; 84:1–2). He had erected the tent on Mount Zion and returned the ark to its rightful place, and he had found great delight in going there and contemplating God (36:8–9; 46:4). Because he didn’t belong to the tribe of Levi, David couldn’t enter the sanctuary proper, but from his study of the Books of Moses, he knew the design and the assigned rituals, and he understood their deeper meaning. It is our regular worship that prepares us for the crisis experiences of life. What life does to us depends on what life finds in us, and David had in him a deep love for the Lord and a desire to please Him. Because David had seen God’s power and glory in His house, he was able to see it in the wilderness as well!
Praising God (vv. 3–5). David didn’t depend on the tabernacle or its furnishings—in fact, he sent the ark back to Jerusalem (2 Sam. 15:24–29)—but on the living God whose character and works were declared in those furnishings. Unlike the superstitious people of Judah in Jeremiah’s day (Jer. 3:16; 7:1–16), David looked beyond material objects and saw spiritual realities. He had no priest or altar there, but he could lift his hands like the priests and bless the Lord and His people (Num. 6:22–27). His uplifted hands, though holding no sacrifice, signified his prayers and the love of his uplifted heart (see 28:2; 141:2; 1 Tim. 2:8). By faith he was under the wings of the cherubim in the Holy of Holies, protected from his foes (v. 7; 36:7). There in the wilderness, he had no sacrificial meal to enjoy, but his soul feasted on spiritual delicacies that even the priests were not permitted to eat (v. 5; Lev. 3:16–17). “Marrow and fatness” typify the very finest of food (81:16; 147:14; Deut. 32:14; Isa. 25:6). Instead of complaining, as we are prone to do when things go wrong, David sang praises to the Lord.
Remembering God (vv. 6–8). David’s heart was at peace, and he was able to go to bed and calmly worship the Lord and meditate on Him (3:5–6; 42:8). The phrase “earnestly seek” in verse 1 can mean “early will I seek,” so we see David at both morning and evening. The phrase “remember God” means to recall what He has said and done in the past and apply it to our present situation (42:6; 77:1–11; 105:1–5; 119:55). It was because Israel forgot what God did that they rebelled and disobeyed Him (78:40–43; 106:6ff.). Our God is I AM, not “I was,” and He must always be recognized in our present situation. The Jews had three night watches, from sunset to ten o’clock, from ten to two o’clock, and from two to sunrise, so whenever David awakened during the night, he immediately remembered the Lord. (Or it could mean he was awake all night, but not tossing and turning.) His bed was under the wings of the cherubim, and he felt secure as he meditated on the Lord (16:7; 119:148; Deut. 6:4–9).
But David wasn’t passive in his devotion, for he continued to cling to the Lord and rest in the safety of His right hand (17:7; 18:35; 41:12). Faith without works is dead. Believers are safe in the hands of the Father and the Son (John 10:27–29), but that doesn’t give us license to do foolish things that would endanger us. “My soul cleaves after you” is a literal translation of verse 8, including both submissive faith in God and active pursuit of God. Jesus described this experience in John 14:21–27.
Rejoicing in God (vv. 9–11). Some people criticize David for wanting his enemies destroyed and their bodies left for the scavengers to devour. But they should remember that these rebels were the enemies of God and God’s purposes for Israel and that those purposes included the coming of Messiah into the world. (See Ps. 55.) David didn’t execute his enemies himself but asked God to deal with them, and He did (2 Sam. 18:6–8). David only wanted the God of truth to triumph over the liars (31:5; 40:11; 43:3; 45:4). David didn’t rejoice in the destruction of his enemies; he rejoiced in the God of Israel. Furthermore, he encouraged all the people to praise God with him. Often David’s personal praise became communal praise as he publicly glorified the Lord for His mercies, and so it should be with us today.
Psalm 64
“The first quality for a commander-in-chief is a cool head to receive a correct impression of things,” said Napoleon I. “He should not allow himself to be confused by either good or bad news.” David was probably serving in Saul’s court when he wrote this psalm (1 Sam. 18—20). He knew that Saul was his enemy and wanted to kill him and that most of Saul’s officers were in a conspiracy against him. Though he was the anointed king, David had no authority to oppose Saul, and eventually he had to flee and hide in the wilderness. People give us all kinds of trouble, but our battle is not against flesh and blood, but against Satan and his hosts (Eph. 6:10ff.). This psalm instructs us what to do in the battles of life.
Seek the Lord’s Protection (vv. 1–2). Frequently David addressed the Lord by saying, “Hear my voice” or “Hear me when I call,” not because God wasn’t paying attention but because David was in earnest (4:1; 5:3; 27:7; 28:2; 39:12; 54:2; 55:17; 61:1; 64:1; 140:6; 143:1). The word translated “prayer” (v. 1) also means “complaint” or “trouble” (see 142:2). David didn’t ask God to change the circumstances but to fortify his own heart and deliver him from fear. The fear of the Lord mobilizes us, but the fear of man paralyzes us. As a young courtier, loved by the people but envied and hated by the king, David faced two problems: the secret conspiracy of Saul and his officers and the open “tumult” (v. 2 NASB) of those who wanted to please Saul by oppressing David. “Insurrection” in verse 2 doesn’t suggest Absalom’s rebellion, but rather what is described in 2:1–2 and 31:13. Lies about David were being passed from person to person, and David knew he wasn’t safe in Saul’s court. Both his life and his reputation were being attacked, and only the Lord could rescue him.
Ask for the Lord’s Wisdom (vv. 3–6). David knew exactly what the enemy was saying and doing, and we need to know the strategy of Satan when he attacks us (2 Cor. 2:11). As a lion, he comes to devour (1 Peter 5:8), and as a serpent, he comes to deceive (2 Cor. 11:1–4), and one of his chief weapons is accusation (Rev. 12:10; Zech. 3). David compared his enemies’ tongues to swords (55:21; 57:4; 59:7) and their words to poisoned arrows (57:4; Prov. 25:18; 26:18–19; Jer. 9:8). But they also set traps for him, confident that nobody knew what they were doing, not even the Lord (10:11, 13; 12:4; 59:7). (For some of Saul’s traps and how the Lord frustrated them, see 1 Sam. 18—19.) David knew that the human heart is “deep” (“cunning,” NIV; see Jer. 17:9) and that there are always new dangers to avoid, so he constantly sought the Lord’s wisdom as he made decisions. James 1:5 is a great promise to claim!
Trust the Lord for Victory (vv. 7–8). By depending on the Lord and obeying His directions, David was confident that God would defeat his enemies. “Be strong in the Lord, and in the power of his might” (Eph. 6:10). David’s enemies shot arrows at him suddenly (vv. 3–4), so the Lord suddenly shot arrows at them (v. 7). They tried to trip him and trap him (v. 5), so the Lord caused David’s enemies to stumble and fall (v. 8 AB). God would use their own swordlike tongues to fight against them, and they would end up in shame and disgrace (v. 8). The very weapons that the enemy uses against us, the Lord uses to defeat them.
Give Glory to the Lord (vv. 9–10). As the nation watched the defeat of David’s enemies and his exaltation as king, it all brought great glory to the Lord. Some people stood and shook their heads in disbelief (v. 8a). Dr. Bob Cook used to say, “If you can explain what’s going on, the Lord didn’t do it.” Faith expects to see God do the impossible! The nation had a new fear of the Lord as they saw sin judged and their godly king vindicated (59:9–13). The people praised the Lord for what He had done, and as they worshipped, they meditated on His character and His purposes. It isn’t enough to know the works of the Lord; we must also seek to understand His way and learn how to please Him (103:6–7). David’s great concern was that the Lord be glorified, and that was why God blessed him. Rejoice!
Psalm 65
This is the first of four psalms (65—68) that focus on praising the Lord for His manifold blessings in nature and for His gracious dealings with His people. He is the God of creation and the God of the covenant. The psalm acknowledges our total dependence on the Lord to provide our spiritual and material needs. The phrase “crown the year” (v. 11 NIV) suggests a harvest festival in October, the first month of Israel’s civil year. (The religious calendar opened with Passover; Ex. 12:2.) Perhaps verse 3 suggests the annual Day of Atonement that ushered in the Feast of Tabernacles, a harvest festival (Lev. 17; 23:26–44). The early rains usually began in late October, softening the hard soil and enabling the farmers to plow the ground and sow their seed (vv. 9–13). Perhaps God had disciplined His people by sending drought and famine (Lev. 26:3–6; Deut. 11:8–17) and allowing other nations to threaten Israel (v. 7). This discipline brought them to repentance, and they anticipated the promised rains and a blessed harvest from the Lord. David’s unusual experience involving the Gibeonites might have been the occasion (2 Sam. 21:1–14). Whatever the historical setting, the psalm helps us to worship our great God and glorify Him for who He is and what He does for us.
He Is the Savior of Sinners (vv. 1–4). The opening phrase is literally “To you praise is silence,” which doesn’t convey very much. The New American Standard Bible combines both: “There will be silence before You, and praise in Zion, O God.” The Hebrew word for “silence” is very similar to the word for “fitting, proper,” so some translate it, “Praise is fitting for you,” that is, “It is fitting that your people praise you.” But silence is also a part of worship, and we must learn to wait quietly before the Lord (62:1). Israel has no sanctuary today, but one day the temple will be rebuilt (Ezek. 40—48; Dan. 9:20–27), and the Gentile nations will come and worship the true and living God (v. 2; Isa. 2:1–3; 56:7; Mic. 4:1–5; Mark 11:17).
Before we approach the Lord, we must confess our sins and trust Him for forgiveness (1 John 1:9; and see Ps. 15; Isa. 6). The priests were chosen by God to serve in the sanctuary (Num. 16:5), but God wanted all of His “chosen people” to live like priests (Ex. 19:3–8; Deut. 7:6–11; Ps. 33:12). Believers today are “a kingdom of priests” (1 Peter 2:9–10; Rev. 1:5–6), chosen by the Lord, offering Him their praise and worship. What the Jewish worshippers had in their sanctuary, believers today have in Jesus Christ, and we find our complete satisfaction in Him. We have all these blessings only because of the grace of God, for He chose us (John 15:16).
He Is the Ruler of All Nations (vv. 5–8). We move now from the people of Israel to all the nations of the world and from God’s grace to the Jews to God’s government of the Gentiles. God performed “awesome deeds” for Israel (47:2–4; 66:1–7; 68:35; 89:5–10), and these gave witness to the pagan nations around them that Jehovah alone is the true and living God and the Lord of all nations (Rom. 9:17; Josh. 2:1–14; Acts 14:15–17; 17:26–28; Amos 1—2; 9:7). He chose Israel to be a light to the Gentiles (Isa. 42:6; 49:6), and this was ultimately fulfilled in the coming of Christ to the world (Luke 2:32; Acts 13:47). Day and night, God’s creation witnesses to the nations, and they are without excuse (19:1–6; Rom. 1:18–25; 10:14–18). Jesus Christ is the only hope of the world. The “roaring seas” are a symbol of the nations in tumult and confusion (v. 7; Isa. 17:12–13; 60:5; Dan. 7:2–3; Rev. 13:1; 17:15). From the east to the west (sunrise to sunset), His name will be reverenced. What a missionary text! The nations of the earth need to know the gospel of Jesus Christ so they can sings songs of joy to the Lord.
He Is the Provider of All We Need (vv. 9–13). The psalm opened in the tiny land of Israel (God’s grace) and moved from there to the nations of the earth (God’s government). Now the entire universe comes into the picture, for the Creator of the universe provides the sunshine and rain in their times and seasons so that people can plow the earth, plant seeds, and eventually harvest food. (See Gen. 1; 8:20—9:17.) The emphasis is on God’s goodness and generosity to His people. The rains come in abundance; the rivers and streams overflow; the harvest is plenteous; the grain wagons are full; and the grain spills into the wagon ruts. Why? Because God covenanted to care for the land of Israel and visit it with His blessing, if His people honored and obeyed Him (Deut. 11:8–15; Lev. 26:3–5).
This blessing was promised all during the year and year after year, even during the sabbatical years when the people didn’t cultivate the land (Lev. 25:1–22). According to verses 12–13, the “pastures of the wilderness” (uncultivated land) would produce vegetation, and the hills would be clothed with beauty. The meadows would feed the flocks and herds, and the valleys would produce the grain. All of them would unite as one voiceless choir shouting for joy to the God of the universe, the Creator of every good and perfect gift. We can’t read these verses without expressing appreciation and adoration to our God for His goodness and vowing not to waste food (John 6:12) or waste the precious land and resources He has given us. One day God will destroy those who destroy the earth (Rev. 11:18), who fail to see that we are stewards of His precious gifts.
Psalm 66
At the close of the previous psalm, you hear nature praising the Lord, and this psalm exhorts all mankind to join creation in celebrating God’s greatness. It appears that Israel had gone through severe trials (vv. 8–12) and yet won a great victory with the Lord’s help. Some students believe that this event was the Lord’s miraculous defeat of Assyria (Isa. 36—37) and that the individual speaking in verses 13–20 was King Hezekiah, whose prayer the Lord answered (37:14–20). The exhortation to praise the Lord begins with the Gentile nations (vv. 1–7), moves to Israel (vv. 8–12), and concludes with the individual believer (vv. 13–20).
A Global Invitation: “All Nations, Praise the Lord!” (vv. 1–7). The psalmist invited all the Gentile nations to praise God for what He had done for Israel! Why? Because through Israel, the Lord brought truth and salvation to the Gentiles. “Salvation is of the Jews” (John 4:22). This is a missionary psalm showing the importance of taking the good news of Jesus Christ into all the world. God’s purpose is that all the nations shall praise Him (98:4; 100:1; Rom. 15:9–12), but they can’t do that until they trust Him (Rom. 10:11ff.). It’s tragic that the nations today attack and persecute Israel instead of thanking God for her spiritual contribution to them. But the nations don’t know the Lord, and Israel has been blinded and hardened by her unbelief (Rom. 11:25ff.). When Israel sees her Messiah and trusts Him, then the world situation will change (Zech. 13—14), and all the nations will worship the Lord. One day there shall be universal praise lifted for Jesus Christ (Phil. 2:10–11; Rev. 11:15–18).
The nations are invited to “come and see what the Lord has done,” and the writer reviews some of the miraculous history of Israel: the exodus from Egypt, the crossing of the Jordan, and the defeat of the nations in Canaan (vv. 5–7; see Ex. 15:18). The exodus was the “birthday” of the Jewish nation and has always been Israel’s main exhibition of the glorious power of the Lord (77:14–20; 78:12ff.; 106:7–12; 114; 136:13; Isa. 63:10–14). What the resurrection of Jesus Christ is to believers today, the exodus was to Israel (Eph. 1:15–23). The Jews remember the exodus at Passover, and the church remembers the death and resurrection of Christ at the Lord’s Supper. “God’s work is never antiquated,” wrote Alexander Maclaren. “It is all a revelation of eternal activities. What He has been, He is. What He did, He does. Therefore faith may feed on all the records of old time and expect the repetition of all that they contain.”
A National Proclamation: “Israel, Praise the Lord!” (vv. 8–12). If any nation has reason to praise the Lord, it is Israel; for He rescued them from slavery, guided them through the wilderness, took them into their land, and enabled them to defeat their enemies and claim their inheritance. He gave them His law, His sanctuary, and His priests and prophets; and He blessed them with all they needed. When they disobeyed, He disciplined them. Like a careful craftsman, He put them through the furnace and removed the impurities. (See 17:3; 26:2; Jer. 9:7; Mal. 3:2–3; 1 Peter 1:6–7; 4:12.) When they turned to the Lord, He transformed their sufferings into blessings and enlarged them (v. 12; see 4:1; 18:19, 36; 25:17). So it has been with the church. When the Lord has permitted persecution, this has invariably led to growth and blessing. We can go through fire and water and be the better for it (Isa. 43:2).
A Personal Affirmation: “Praise God with Me!” (vv. 13–20). The change from “we/our” to “I/my” is significant, for corporate worship is the ministry of many individuals, and God sees each heart. During his times of trial, the psalmist had made vows to God, and now he hastened to fulfill them. He brought many burnt offerings to the altar, the very best he had, and they symbolized his total dedication to the Lord. We today obey Romans 12:1–2 and present ourselves as living sacrifices. When the Lord does something wonderful for us, we ought to share this with other believers and help to strengthen their faith. The entire Bible is a record of God’s gracious dealings with His people, and while our words are not inspired, our witness can bring glory to the Lord. Prayer and praise go together (v. 17).
The verb “regard” (v. 18) means “to recognize and to cherish, to be unwilling to confess and forsake known sins.” It means approving that which God condemns. When we recognize sin in our hearts, we must immediately judge it, confess it, and forsake it (1 John 1:5–10); otherwise, the Lord can’t work on our behalf (Isa. 59:1–2). To cover sin is to invite trouble and discipline (Prov. 28:13; Josh. 7).
Psalm 67
Except for verses 1 and 6, each verse in this brief psalm mentions “all nations” or “all peoples” and in that respect fits in with Psalms 65 and 66. It’s a psalm of praise to God for all His blessings, as well as a prayer to God that His blessings will flow out to the Gentiles, especially His salvation. This was part of God’s covenant with Abraham (Gen. 12:1–3). A blessing is a gift from God that glorifies His name, helps His people, and through them reaches out to help others who will glorify His name. God blesses us that we might be a blessing to others. The psalm describes the stages in this sequence.
Israel Blesses the Nations (vv. 1–2). This prayer asks God to bless Israel so that His ways (laws) and His salvation might be known (“experienced personally”) throughout the world. It’s adapted from the High Priestly Prayer in Numbers 6:24–26, with the psalmist using Elohim instead of Jehovah. (Other references to this prayer are 4:6; 29:11; 31:16; 80:3, 7, 19.) The glory of God was an important part of Israel’s heritage (Rom. 9:1–5), for God’s glory led Israel through the wilderness and rested over the tabernacle wherever the nation camped. To have the light of God’s countenance smile upon them was the height of Israel’s blessing, and to lose that glory meant judgment (1 Sam. 4, especially vv. 21–22). The prophet Ezekiel watched the glory depart before the temple was destroyed (Ezek. 8:4; 9:3; 10:4, 18; 11:22–23). God’s people today have God’s glory within (1 Cor. 6:19–20; 2 Cor. 4:6); and in our good works, godly character, and loving ministry we should reveal that glory to the world (Matt. 5:16; Phil. 2:14–16). In the same manner, Israel was to be a light and a blessing to the nations (Isa. 42:6; 49:6–7; Acts 13:47). Israel gave us the knowledge of the true and living God, the Word of God, and the Son of God, Jesus Christ, the Savior of the world.
The Nations Praise the Lord (vv. 3–5). These three verses form the heart of the psalm and focus on the Gentile nations worshipping and praising the God of Israel. Today, the nations have conspired to dethrone the Lord, and they want nothing of “His ways” (2:1–3), but the day will come when all the nations will come to the mountain of the Lord and worship the God of Jacob (Isa. 2:1–5). The New International Version translates these verses as a prayer, “May the peoples praise you….” When will this occur? When Jesus Christ establishes His kingdom, judges the peoples with justice, and guides (“shepherds,” Mic. 5:2; Matt. 2:6) the nations in the ways of the Lord. The prayer in these verses is the Old Testament equivalent of “thy kingdom come” in the Lord’s Prayer (Matt. 6:9–13). Because there is no king in Israel today, the nations of the world are doing as they please (Judg. 17:6; 18:11; 19:1; 21:25), but that will all change when the kingdoms of the world belong to Jesus Christ (Rev. 11:15).
The Lord Sends the Harvest (vv. 6–7). What does the harvest have to do with the conversion of the nations of the world? The phrase “Then shall the earth yield her increase” (v. 6) is a quotation from Leviticus 26:4, and Leviticus 26 is a summary of God’s covenant with Israel. (See also Deut. 28—30.) God made it clear that His blessing on the land depended on Israel’s obedience to His law (Lev. 26:1–13). The blessings He would send Israel would be a witness to the pagan nations that Jehovah alone is the true and living God, and this would give the Jews opportunity to share the Word with them (Deut. 28:1–14). But if Israel disobeyed the Lord, He would withhold the rain, and their fields would yield no harvest (Lev. 26:14–39), and this would put Israel to shame before the Gentile nations (Jer. 33:1–9; Joel 2:17–19; Deut. 9:26–29). Why would “all the ends of the earth” fear a God who didn’t provide food for His own people? The application to the church today is obvious: As we obey the Lord, pray, and trust Him, He provides what we need; and the unsaved around us see that He cares for us. This gives us opportunity to tell them about Jesus. While verse 6 speaks of a literal harvest, it also reminds us of the “spiritual harvest” that comes as we witness for the Lord (John 4:34–38).
God blesses the nations through His people Israel and through His church, and all the nations should trust Him, obey Him, and fear Him.
Psalm 68
Read the Song of Deborah (Judg. 5) as preparation for studying this psalm, and compare the parallels: Psalms 68:4/Judges 5:3, 7–8/4–5, 12/30, 13/16, 18/12, and 27/14, 18. The emphasis is on God’s mighty acts on behalf of Israel resulting in His decision to dwell on Mount Zion. Several names of God are used, including Elohim (twenty-three times), Jehovah, Jah (short for Jehovah, as in hallelujah, Elijah, etc.), Adonai (six times), and Shaddai. The psalm is messianic; Paul quotes verse 18 in Ephesians 4:8 and applies it to the ascension of Christ. The use of “temple” in verse 29 doesn’t prohibit Davidic authorship since the word hekal was applied to the tabernacle as well (1 Sam. 1:9; 3:3; and see Ps. 5:7; 18:6; 27:4; 65:4). The psalm is a jubilant hymn of praise to Jehovah in which the nation of Israel gives four expressions of triumph through their God.
1. Our God Is Coming to Us (vv. 1–6). Verse 1 is a quotation from Numbers 10:33–35, Israel’s “marching cry” whenever they set out on their journeys. The quotation is fitting because the psalm pictures the Lord “on the march” on behalf of His people. He fights their battles, leads them into the land of their inheritance, and takes up residence in the sanctuary on Mount Zion. The enemies of Israel are blown away like smoke (37:20) and melted like wax (97:5), while the righteous (Israel) rejoice at God’s works and sing His praises. The phrase “extol him that rideth upon the heavens” or “on the clouds” (v. 4 NIV) should probably read “cast up a highway for Him who rides through the deserts” (AB). It’s the picture of an Eastern monarch and his entourage approaching a town and the citizens clearing away the obstacles on the road (Isa. 40:3; 57:14; 62:10; Matt. 3:1–3). The coming of the King encourages the helpless people, especially the orphans and widows, the lonely, and those imprisoned unjustly (vv. 5–6; see Deut. 10:18–19; 27:17–19; Luke 4:16–19). But the rebels had better be careful! They might be cast out of the Promised Land, which flows with milk and honey!
2. Our God Is Marching before Us (vv. 7–18). David reviewed the triumphant march of Israel, beginning with their exodus from Egypt and the journey to Sinai (vv. 7–8; and see Ex. 12—19, especially 19:9, 16). The rain can be taken literally, but it might also refer to the manna that came down six days a week (Ps. 78:24, 27; Ex. 16:4; Deut. 11:10–12). Then Israel entered the land and conquered it (vv. 9–14) because the Lord spoke the word of victory (v. 11; see 33:11). He had promised Israel they would take the land, and they did (Ex. 23:20–33; Deut. 11:22–32). As at the exodus (Ex. 15:20–21), it was the women who sang the praises of the Lord. (See also v. 25; Judg. 5; 1 Sam. 18:6–7.) Students have long been puzzled by verses 13–14 and don’t always agree on either their translations or their interpretations. There appears to be a reference to the Song of Deborah in Judges 5:15–18 where she shamed Reuben for staying home and not fighting the enemy but praised Benjamin, Zebulun, and Naphtali for joining in the battle. These three tribes are commended in 68:27, but we don’t know of any tribes that failed to participate in the conquering of Canaan. The New Living Translation interprets verses 12–14, “Enemy kings and their armies flee, while the women of Israel divide the plunder. Though they lived among the sheepfolds, now they are covered with silver and gold, as a dove is covered by its wings. The Almighty scattered the enemy kings like a blowing snowstorm on Mount Zalmon.” Israel is compared to a turtledove in 74:19.
But God conquered Canaan, not only to give His people a home but also to secure a “home” for Himself. He chose Mount Zion, though it was much smaller and less imposing than Mount Hermon, which is over nine thousand feet high, perhaps the highest mountain in Palestine. David pictured the other mountains showing jealousy because they weren’t selected. God made a temporary visit to His people when He came down on Mount Sinai (Ex. 19; 24), but Zion was to be His permanent dwelling place (132:13–14; 1 Kings 8:12–13). The “chariots of God” make up His heavenly army, for He is the Lord of Hosts (46:7, 11; 2 Kings 2:11; 6:17; Dan. 7:10; Matt. 26:53). To “ascend on high” means to win the victory and return in triumph (47:1–6). Some think this refers to a time when the ark was “in the field” with the army and then brought back to the sanctuary on Zion (2 Sam. 11:11; 12:26–31). Paul quoted verse 18 in Ephesians 4:8 when referring to the ascension of Christ (see also Acts 2:30–36; Col. 2:15). A king ascending the throne both receives and gives gifts, and even those who reject him will honor him outwardly.
3. Our God Is Dwelling with Us (vv. 19–27). David saw the Lord’s presence on Zion as a blessing first of all to those who were burdened and in danger. Jehovah our King bears our burdens and defeats our enemies. Certainly David saw the Lord win great victories for Israel so that the borders of the kingdom were greatly enlarged. “Hairy scalp” (v. 21) signifies the virile enemy warriors who trusted in their youth and strength. The enemy may flee, but the Lord will chase them down and bring them back from the tops of the mountains and the depths of the sea, from the east (Bashan) and the west (the sea). (See Amos 9:1–3.) The picture in verse 23 isn’t a pretty one, but “dogs licking blood” was a common phrase for the most complete kind of judgment and humiliation (58:10; 1 Kings 21:17–24; 2 Kings 9:30–37).
The King now receives the homage of His people who gladly say, “My God, my King” (vv. 24–27). Both men and women, laypeople and priests, join in praising the Lord. Zion was situated at the border of Judah and Benjamin; David came from Judah and King Saul from Benjamin. As the youngest of the sons of Jacob, and perhaps as the tribe of Israel’s first king, Benjamin leads the procession along with the leaders of Judah (representing the southern tribes) and the leaders of Zebulun and Naphtali (the northern tribes). Israel is a united people, praising the Lord. “Fountain of Israel” (v. 26) refers to the Lord (NASB, and see 36:9) or the patriarchs, especially Jacob (AB).
4. Our God Receives Universal Tribute (vv. 28–35). This closing section has prophetic overtones as it describes the Gentile nations submitting to Jehovah, the God of Israel, and bringing Him their worship (Isa. 2:1–4; Rev. 21:24). Until the Lord reigns in Jerusalem, there can be no peace on earth (Isa. 9:6–7; 11:1–9). God will defeat Israel’s old enemy Egypt, along with her allies (see Ezek. 29), and they will send envoys to Jerusalem with tribute. The Gentile nations will join Israel in singing praises to the Lord and extolling His majesty and power. Perhaps the sanctuary of verse 35 is the one described in Ezekiel 40—48. It certainly is awesome!
Psalm 69
This is a messianic psalm, an imprecatory psalm, and, after 22 and 110, the most frequently quoted psalm in the New Testament. It is attributed to David and has definite affinities with 35; 40; and 109, which are also Davidic psalms. But what about verses 35–36? When during David’s reign did the cities of Judah need to be rebuilt and the people brought back home? When were the drunkards singing about him in the gates (v. 12) and his enemies about to destroy him (vv. 4, 18–19)? Selected data from the psalm fits the times of both Jeremiah and Hezekiah, but it is difficult to fit everything into the times of David. Perhaps David’s original psalm ended at verse 29, and the Holy Spirit directed the prophet Jeremiah to add verses 30–36 after the fall of Judah and Jerusalem to the Babylonians. The collection of psalms was a “living heritage,” and some of the psalms were adapted to new occasions. Whatever the answer, when you read the psalm, you find the author confronting the Lord with three important concerns.
1. Deliverance: “Save Me!” (vv. 1–18). He begins by asking for deliverance for his own sake (vv. 1–5) and describes his dangerous situation with the metaphor of a drowning man. (See 18:4–6; 30:1; 32:6; 42:7; 88:7, 17; 130:1–2.) His cries to God show how desperate the situation was: “Save me” (v. 1); “deliver me” (v. 14); “hear [answer] me” (vv. 16–17); “redeem [rescue] me” (v. 18); “set me up on high [protect me]” (v. 29). He had prayed to the Lord, but the Lord had not yet answered (v. 3), and he wanted an answer now (v. 17)! Though he was not sinless (v. 5), he was innocent of the charges his enemies were making, and yet he was being treated as though he were guilty (v. 4). This reminds us of our Savior, who was sinless yet treated like a transgressor (Isa. 53:5–6, 9, 12). (See also Ps. 35:11–19; 38:19; 109:3; 119:78, 86, 161.) Jesus quoted verse 4 in the Upper Room Discourse (John 15:25). Referring to verses 1–2, Amy Carmichael wrote, “Our waters are shallow because His were deep.” How true!
His second reason for praying for deliverance was for the Lord’s sake (vv. 6–12), because those who lied about David were blaspheming the name of the Lord. David did not want God’s people to suffer shame because of him (v. 6; see 25:3; 38:15–16). The word reproach (scorn, insults) is used six times in the psalm (vv. 7, 9, 10, 19–20). He was scorned because he stood up for the Lord (v. 7) and because he was zealous for God’s house (v. 9). He even alienated his own family (v. 8; see John 7:5; Mark 3:31–35), and the insults that people threw at the Lord also fell on him (v. 9; John 2:17; Rom. 15:3; and see Isa. 56:7; Jer. 7:11). When they blasphemed God, they blasphemed David, and their attacks against David were attacks against God, and David felt them. David had a great zeal for God’s house and received the plans for the temple from the Lord and gathered the materials for its construction. It takes no special gift to discover Jesus in this psalm and to see the way people treated Him when He was ministering on earth.
His third argument for deliverance is based on the character of God (vv. 13–18). What the Lord said to Moses in Exodus 34:5–9 is reflected here. In verses 14–15, David repeats the metaphor from verses 1–2, but he sees hope in God’s loving-kindness and compassion, for the Lord is merciful and gracious. His truth endures, and He will always keep His promises.
2. Vindication: “Judge My Enemies!” (vv. 19–29). David told the Lord that his foes had dishonored and insulted him to the point that he was physically ill (vv. 19–21). When he looked for sympathy, none was to be found (Matt. 26:37), and his food and drink were unfit for human consumption (v. 21; Matt. 27:34, 48; Mark 15:23, 36; Luke 23:36; John 19:29). Then David prayed that the Lord would judge his enemies and give them what they deserved (vv. 22–29). (For a discussion of this type of prayer, see the comments on Ps. 5.) The enemy had put gall and vinegar on David’s table, so he prayed that their tables would turn into traps. This meant that judgment would catch them unprepared in their careless hours of feasting (1 Thess. 5:3). It could also apply to the feasts associated with the sacrifices. While rejoicing after worship, they would experience God’s judgment. In Romans 11:9–10, Paul applied verses 22–23 to Israel, whose religious complacency (“We just sacrificed to the Lord!”) only led to spiritual blindness. In verses 22–25, David prayed that some of the basic blessings of life would be taken away from his enemies—eating, seeing, walking, and having descendants—and then that life itself would be snatched from them (vv. 27–28)! In Acts 1:20, Peter applied verse 25 to Judas.
David asked in verse 28 that his enemies be slain, blotted out of the book of the living. Even more, he didn’t want them identified with the righteous after they died, which meant they were destined for eternal judgment. While this kind of prayer is hardly an example for God’s people today (Matt. 6:12; Luke 23:34), we can understand David’s hatred of their sins and his desire to protect Israel and its mission in the world.
3. Praise: “Be Glorified, O Lord!” (vv. 30–36). Perhaps this is a promise David made to the Lord, and no doubt he fulfilled it. He wanted the Lord to be glorified in his worship (vv. 30–31), his witness to the needy (vv. 32–33), in all of creation (v. 34), and in all of Israel (vv. 35–36). He asked the Lord to protect and provide for the poor whom the sinners were abusing and exploiting. He saw a day coming when the land would be united and healed and the cities populated again. “Pray for the peace of Jerusalem” (122:6). “Even so, come, Lord Jesus!” (Rev. 22:20).
Psalm 70
With a few minor changes, this is a duplicate of 40:13–17.
Psalm 71
The psalm is anonymous, written by a believer who had enemies and needed the Lord’s help and protection (vv. 4, 10, 13, 24). He was probably past middle age and was greatly concerned about the burdens of old age (vv. 9, 18). He wanted to end well. From birth he had been sustained by the Lord (v. 6), and in his youth he had been taught by the Lord (v. 17). He may have been one of the many temple musicians assigned to praise God in the sanctuary day and night (vv. 22–24; 134:1). Whoever he was, he made four affirmations about the Lord and the help He gives to those who call on Him and trust Him.
1. “The Lord Helps Me Now” (vv. 1–4). The first three verses are adapted from 31:1–3, a perfectly legitimate practice among psalmists. This writer borrowed from 22; 31; 35; and 40, to name just a few of his sources. On verse 1, see 7:1; 11:1; 16:1; 22:5; 25:2, 20; and 31:17. (On the image of the rock, see 18:2.) If the author was indeed a temple musician, his mind and heart would have been filled with the psalms that he had sung in the sanctuary day after day. He asked the Lord to protect and deliver him so that he might remain true to the faith and not be ashamed (1 John 2:28). During the decadent years of the kingdom of Judah, some of the rulers promoted worshipping idols along with the worship of Jehovah and pressured the Levites to compromise. The writer didn’t want to run away and hide from life but receive the strength needed to face life with its challenges. The Lord was his habitation (90:1) and his help. “Righteousness” is mentioned five times in the psalm (vv. 2, 15, 16, 19, 24) and refers not only to one of God’s attributes but also to His faithfulness in keeping His word. A righteous God is active in helping His people in their times of need. He issues the command and the deed is done (v. 3; 33:9; 44:4; 68:28). His people can always come to Him (v. 3; Heb. 10:19–25), always praise Him (vv. 6, 8, 15, 24), and always hope in Him (v. 14). He never fails. Perhaps verse 4 describes evil people who exploited the poor and helpless, which could include the Levites, who had no inheritance in Israel but lived by the gifts of God’s people (Deut. 10:8–9; Num. 18:20–24). They served from age twenty-five to age fifty (Num. 8:23–26), so perhaps our psalmist was approaching retirement age and was concerned about his future.
2. “The Lord Helped Me in the Past” (vv. 5–13). When you are discouraged and worried, look back and count your blessings. Remind yourself of the faithfulness of the Lord. Like Samuel, erect your own “Ebenezer” and say, “Thus far the LORD has helped us” (1 Sam. 7:12 NASB). From conception to birth, and from birth to young manhood, the Lord had been with the psalmist, and He was not about to abandon him now or in his old age (22:9–10; 37:25; 92:14; 139:13–16). Hope doesn’t end with retirement (vv. 5, 15)! (See 1 Tim. 1:1; Col. 1:27; Heb. 6:18–19; 1 Peter 1:3.)
The word portent (NIV) means a sign or wonder, a special display of God’s power, such as the plagues of Egypt. Sometimes the Lord selected special people to be signs to the nation (Isa. 8:18; Zech. 3:8), and sometimes those portents were messengers of warning (Deut. 28:45–48). Paul saw himself and the other apostles as “portents” to honor the Lord and shame the worldly believers (1 Cor. 4:8–13). The writer of this psalm must have been a high-profile person because people knew him well and saw the things that happened to him. Apparently he had endured many troubles during his life but didn’t falter or deny the Lord. His entire life was a wonder, a testimony to others of the goodness and faithfulness of the Lord (vv. 20–21). His enemies were sure the Lord would forsake him, but he was sure the Lord would never forsake him (Heb. 13:5). His enemies tried to bring reproach on him, but he trusted the Lord to uphold him and to turn their reproach back upon them.
3. “The Lord Will Help Me in the Future” (vv. 14–21). The psalmist looked to the future and moved from “Thou art my hope” (v. 5) to “I will hope continually” (v. 14; see 36:5; 47:10). The future is secure when Jesus is your Lord. The word translated “hope” in verse 14 means a long and patient waiting despite delays and disappointments. If we trust God, then the trials of life will work for us and not against us and will lead to glory (2 Cor. 4:16–18; Rom. 5:1–5). We admire the psalmist’s “But as for me” in verse 14 (NIV, NASB) because it reveals his courage and commitment. Others may drift with the crowd and deny the Lord, but he would continue to be faithful and bear witness of God’s mercies. He couldn’t begin to measure or count the Lord’s righteous acts or “deeds of salvation” (v. 15 AB), but he would never stop praising the Lord, especially in old age. Why? Because he wanted to tell the next generation what the Lord could do for them (v. 18; see 48:13; 78:4, 6; 79:13; 102:18; 145:4; 2 Tim. 2:2).
He was even certain that death would not separate him from his God (vv. 19–21). Some believe that the phrase “depths of the earth” is a metaphor for the troubles he had experienced (“buried under trouble”), but his trials were pictured in verses 1–2 as floods of water. Also, some texts read “us” instead of “me,” which could refer to the future “resurrection” and restoration of the nation of Israel (80:3, 19; 85:4; Ezek. 37). Perhaps both personal resurrection (16:8–11; 17:15; 49:15) and national resurrection are involved. No matter what his enemies had said about him, the day would come when God would honor him and reward him.
4. “The Lord Be Praised for His Help!” (vv. 22–24). The writer was a poet, a singer, and an instrumentalist; and he used all his gifts to praise the Lord. The divine name “Holy One of Israel” is used thirty times in Isaiah but only three times in the Psalms (71:22; 78:41; 89:18). The name connects with the emphasis in the psalm on God’s righteousness. “Shall not the Judge of all the earth do right?” (Gen. 18:25). The psalmist sang and shouted all day long (vv. 8, 24), not just during the stated services at the temple. He opened the psalm with a request that he would never be put to shame and confusion, and now he closed the psalm with the assurance that his enemies would be put to shame and confusion! He had looked back at a life of trials and blessings from the Lord; he had looked around at his enemies; he had looked ahead at old age and its problems; and he had even looked down into the depths of the earth (v. 20). But it was when he looked up and realized that God’s righteousness “reaches to the heavens” (v. 19 NASB; see 36:5; 57:10; 108:4) that he grew in confidence and left his worries with the Lord. This is a good example for us to follow.
Psalm 72
Solomon is connected with this psalm and 127. If the inscription is translated “of Solomon,” then he was the author and wrote of himself in the third person. This would make it a prayer for God’s help as he sought to rule over the people of Israel. But if the inscription is translated “for Solomon,” David may have been the author (v. 20), and the psalm would be a prayer for the people to use to ask God’s blessing upon their new king. If Solomon did write the psalm, then it had to be in the early years of his reign, for in his later years, he turned from the Lord (1 Kings 11; Prov. 14:34). But beyond both David and Solomon is the son of David and the one “greater than Solomon” (Matt. 12:42), Jesus Christ, the Messiah of Israel. The psalm is quoted nowhere in the New Testament as referring to Jesus, but certainly it describes the elements that will make up the promised kingdom when Jesus returns.
A Righteous King (vv. 1–7). The Lord was King over His people, and the man on the throne in Jerusalem was His representative, obligated to lead the people according to the law of God (Deut. 17:14–20). He had to be impartial in his dealings (Ex. 23:3, 6; Deut. 1:17; Isa. 16:5) and make sure that his throne was founded on righteousness and justice (89:14; 92:2). When the Lord asked Solomon what coronation gift he wanted, the inexperienced young man asked for wisdom, and God granted his request (1 Kings 3:1–15). One of his first judgmental decisions revealed this wisdom (1 Kings 3:16–28). Note that righteousness is mentioned four times in verses 1–3 and 7; and see Proverbs 16:12. Messiah will one day reign in righteousness and execute justice throughout the world (Isa. 9:7; 11:4–5; Jer. 23:5–6; Zech. 9:9). In the whole land of Israel, from the mountains to the hills, Solomon’s reign would bring peace and prosperity, for both of these blessings depend on righteousness (Isa. 32:17). It is because Jesus fulfilled God’s righteousness in His life and death that sinners can be forgiven and have peace with God (Rom. 5:1–8), and He is our “King of righteousness” and “King of peace” (Heb. 7:1–3). Solomon’s name is related to the Hebrew word shalom, which means “peace, prosperity, well-being.” The king’s ministry to the poor and afflicted reminds us of the ministry of Jesus (vv. 2, 4, 12–14; Matt. 9:35–38). Early in his reign, Solomon had that kind of concern, but in his later life, his values changed, and he burdened the people with heavy taxes (1 Kings 12:1–16; 4:7; 5:13–15).
“Long live the king!” is the burden of verses 5 and 15, as long as the sun and moon endure (89:29, 36–37; 1 Sam. 10:24; 1 Kings 1:31, 34, 39; Dan. 2:4). God promised David an endless dynasty (2 Sam. 7:16, 19, 26), and this was fulfilled in Jesus, the son of David (Luke 1:31–33). The image of the rain (vv. 6–7) reminds us that a righteous king would encourage righteousness in the people, and a righteous people would receive God’s promised blessings, according to His covenant (Lev. 26:1–13; Deut. 11:11–17; 28:8–14). David used a similar metaphor in 2 Samuel 23:3–4. Godly leaders are like the refreshing rain that makes the land fruitful and beautiful, so that even the newly moved fields will produce a second crop. They are also like lamps that light the way (2 Sam. 21:17), shields that protect (84:9; 89:16), and the very breath of life that sustains us (Lam. 4:20). Alas, very few of the kings who reigned after David were models of godliness.
A Universal Dominion (vv. 8–11). God promised Abraham that he would give his descendants all the land from the River of Egypt in the south to the Euphrates in the north (Gen. 15:18), and He reaffirmed this promise through Moses (Ex. 23:31). Both David and Solomon ruled over great kingdoms (1 Kings 4:21, 24; 1 Chron. 9:26), but neither of them ruled “from the river [Euphrates] unto the ends of the earth” (v. 8). This privilege is reserved for Jesus Christ (2:8; Zech. 9:9–10; Mic. 4:1–5; Luke 1:33). David gained the kingdom through conquest and left it to his son, who strengthened it by means of treaties. His marriages to the daughters of neighboring kings were guarantees that these nations would cooperate with Solomon’s foreign policy. Even Sheba and the nomadic tribes in Arabia would pay tribute to Solomon, and so would Seba in Upper Egypt; and kings as far away as Tarshish in Spain would submit to him. (See 1 Kings 4:21, 34; 10:14–15, 24–25; 2 Chron. 9:23–24.) But there is only one King of Kings, and that is Jesus Christ, the Son of God (Isa. 2:1–4; Dan. 7:13–14; Rev. 17:14; 19:16). There can be no peace on earth until the Prince of Peace is reigning and the nations have submitted to Him.
A Compassionate Reign (vv. 12–14). The king of Israel was looked upon as God’s shepherd who lovingly cared for God’s flock (78:70–72; 100:3; Ezek. 34). Any citizen had access to the king to get help in solving legal problems, and the king was to make certain that the local judges were being fair and honest in their decisions. Solomon didn’t reach this ideal, for even though he had a vast bureaucracy, his officers didn’t always aid the people (Eccl. 4:1). The picture here is surely that of our Savior, who had such great compassion for the needy and met their needs (Matt. 9:36). Not only does He hold their blood (life) precious to Him (v. 14; 116:15), but He also shed His own precious blood for the salvation of the world (1 Peter 1:19). The word “redeem” (“rescue,” NASB, NIV) is used for the “kinsman-redeemer” illustrated by Boaz in the book of Ruth.
A Prosperous Nation (vv. 15–17). God’s covenant with Israel ensured them of prosperity so long as the rulers and the people obeyed His commandments. The Lord also assured David that he would always have an heir to his throne if he and his descendants obeyed God’s will (2 Sam. 7:11–12, 16). Because of the promise of the coming Savior, it was important that the Davidic dynasty continue. But in the case of Jesus, He reigns according to “the power of an endless life” (Heb. 7:16). He is the life (John 14:6), and He is alive forever (Rev. 1:18). He is King forever!
Israel’s prosperity would be not only political (the king), but also economic (gold), spiritual (prayer), and commercial (thriving crops). In fulfillment of His covenant with Abraham (Gen. 12:1–3), God would bless all the nations through Israel, as He has done in sending Jesus Christ (Gal. 3). The prophets wrote of this glorious kingdom, and their prophecies will be fulfilled (Isa. 35; 60—62; Ezek. 40—48; Amos 9:11–15; Mic. 4; Zech. 10; 14). There will be abundant grain even on top of the hills in the most unproductive land. The grain fields will look like the forests of the cedars in Lebanon (1 Kings 4:33).
The closing benediction (vv. 18–19) is not a part of the psalm proper but forms the conclusion to book II of the book of Psalms (see 41:13; 89:52; 106:48). A fitting conclusion it is, for it focuses on the glory of the Lord. Solomon’s kingdom had its share of glory, but the glory did not last. When Jesus reigns on earth, the glory of God will be revealed as never before (Num. 14:21; Isa. 6:3; 11:9; 40:5; Hab. 2:14).
Isaac Watts used Psalm 72 as the basis for his great hymn “Jesus Shall Reign.” Read it—or sing it—and never stop praying, “Thy kingdom come!”
QUESTIONS FOR PERSONAL REFLECTION
OR GROUP DISCUSSION
Psalms 42—43
1. These two psalms were likely written as one. If you prepared a brief biographical sketch of their author, what would you include?
2. If an unbeliever asked, “Where is your God?” how would you respond? What reasons do believers have to sing songs in the night to the Lord?
3. The writer longed to return to the Holy City and God’s sanctuary. How strongly do you look forward to worshipping God with fellow believers at your place of worship? How can you increase your anticipation of worship? How can you increase others’ anticipation of worship?
Psalm 44
4. On what occasion did Israel sing this psalm? Do you sometimes doubt God’s presence? Do you think God is withdrawing His blessing from America? Explain.
5. How might personal tragedy be one of the best things a believer experiences?
Psalm 45
6. This wedding psalm prompts us to contemplate the attractiveness and glory of Jesus, our King and Bridegroom. What aspects of Jesus’ majesty and love do you find most appealing?
Psalm 46
7. The word “trouble” (v. 1) describes the unhappy situation of being trapped in a corner. What encouragement does this psalm bring to those who feel trapped by some difficult circumstances?
8. Which command in this psalm means “Take your hands off! Relax!”? Can you identify a situation when you released your grip and turned the matter over to the Lord? If so, what resulted from placing the matter in the Lord’s hands?
Psalms 47—48
9. When will God reign over the nations? How does this prospect help you cope with unsetthng world events?
10. What changes do you expect to see worldwide when God makes His city “secure forever” (48:8 NIV)?
Psalm 49
11. What are some valuable things money can’t buy? What is “the root of all evil”? (See 1 Tim. 6:10.)
Psalm 50
12. This psalm depicts God as “the Mighty One, God, the LORD.” How might such a lofty concept of God elevate our worship to a higher level of spiritual significance? Do you agree or disagree that believers and unbelievers alike are humanizing God? Explain.
Psalm 51
13. How is all sin first and foremost an assault on God?
14. What is your response to the excuse that we’re just human and therefore can’t help but sin? Do you think the church is becoming more tolerant of sexual sins? Explain.
15. What link, if any, do you see between a blameless life and the effectiveness of the gospel? Do you agree or disagree that Christians must sow a few wild oats so they can better understand non-Christians?
Psalms 52—53
16. “Mighty man” in Psalm 52 may be identified as our “big shot.” But what will become of self-acclaimed big shots at the hands of God? Big shots may harass the righteous, but who will have the last laugh?
17. How does God sustain His people when they are clearly a persecuted minority?
Psalm 54
18. Recall a time in your life when you progressed from danger to confidence in the Lord to praise of the Lord. What advice would you give a believer who is experiencing relentless persecution?
Psalm 55
19. What was going on in David’s life when this psalm was most likely composed? When things are crumbling around you, how do you typically respond? Why is it so much better to look above us when looking around us detects calamity? What does looking above you mean in practical terms?
Psalm 56
20. David vowed to sacrifice to the Lord and to serve Him. Do you think it is wise to make vows to the Lord? If not, why not? If so, what are a few appropriate vows?
Psalms 57—58
21. David prayed and praised from a cave when he was a fugitive. How do prayer and praise affect you? Do you find that they transform your gloomiest days into glorious days? Explain.
22. David indicted lawless leaders in Psalm 58. Do you agree or disagree that a leader’s private life has no bearing on his ability to lead the nation? Why or why not?
Psalms 59—60
23. Can believers trust God to protect them from evildoers? If so, how do you explain the fact that every year thousands of believers die at the hands of wicked men? What purpose might those deaths serve?
24. Why is it impossible for a believer to live endlessly in defeat? How can we apply Psalm 60:12 to our lives?
Psalm 61
25. David prayed, “Hear my cry.” What requests do you urgently want the Lord to hear?
26. David longed for the Lord’s presence. How should your life reflect the truth that the Lord is with you always?
Psalm 62
27. How could David be so calm when his enemies were so aggressive? What can you learn from David about meeting adversity with calm confidence in the Lord?
Psalm 63
28. How thirsty are you for God? How might you develop a greater desire for God? How would you get along spiritually if you were suddenly separated from your local church and Christian friends? How would you worship and sustain your interest in spiritual matters?
Psalm 64
29. What strategies do you learn from Psalm 64 for winning life’s battles?
30. Why do we need to know Satan’s modus operandi? What weapons are available to us as we wrestle against Satan and his forces? (See Eph. 6:10–19.)
Psalms 65—68
31. What does “crown the year” (65:11 NIV) suggest? What qualities of the Lord will you praise Him for today? Which of His gracious works will you praise Him for today?
32. How do we know from Psalm 66 that the Lord loves the whole world?
33. What part can you have in inviting all nations to “shout with joy to God” (66:1 NIV)?
34. According to Psalm 67:1–2, why did the psalmist ask God to bless Israel? Why are blessings supposed to be shared rather than hoarded? How can you share with others the blessings you have received from the Lord?
35. How does the Song of Deborah (Judg. 5) parallel Psalm 68?
36. How does it encourage you to know that the King is coming? How will the world be different when the nations submit to Him?
Psalm 69
37. In this psalm David prayed for judgment on his enemies. How do the following verses picture Jesus’ suffering for us: 1–4a, 7–9, 12, 19, 21?
Psalms 70—71
38. What reasons can you cite to “rejoice and be glad” in the Lord (70:4 NIV)?
39. How does recounting the Lord’s faithfulness in the past (71:22 NIV) help entrust your future to Him?
Psalm 72
40. What qualities of a leader does this psalm see as desirable? How can this psalm influence your choices as a parent? A voter?
41. Verse 6 (NIV) predicts Israel’s king will be “like rain falling on a mown field, like showers watering the earth.” How does trusting Jesus bring refreshing showers into your life?
42. What aspects of Jesus’ messianic kingdom are you most looking forward to? Why?