D. Postscript: His Closing Praises (18:46–50)
PSALMS—NOTE ON 17:14–15 The common grace of God is overlooked by those who are satisfied with temporal prosperities (v. 14), but David brings back the proper perspective on true satisfaction in v. 15. Cf. Jesus' teaching on these vital issues in Matt. 6:19–34.
PSALMS—NOTE ON 18:1–50 Psalm 18 is clearly an individual psalm of thanksgiving, also bearing royal characteristics. Its poetry and themes resemble other ancient testimonies to God's great historical deliverances (e.g., Ex. 15; Judg. 5). Between David's opening (Ps. 18:1–3) and closing (vv. 46–50) praises to God, his life with the Lord is described in three stages.
I. Prelude: His Opening Praises (18:1–3) II. The Stages of His Life (18:4–45)
A. In the Pit of Peril (18:4–19)
1. His desperation (18:4–5) 2. His defender (18:6–15) 3. His deliverance (18:16–19) B. On a Course of Ethical Integrity (18:20–28)
1. The principles of the Lord's direction (18:20–26) 2. The privileges of the Lord's direction (18:27–28) C. In the Turbulent Atmosphere of Leadership (18:29–45)
1. Military leadership (18:29–42) 2. Theocratic leadership (18:43–45) D. Postscript: His Closing Praises (18:46–50)
PSALMS—NOTE ON 18:Title This large psalm bears a large title. Although the title seems to refer to only one specific occasion (e.g., "on the day"), it does state that God's deliverance was "from the hand of all his enemies, and from the hand of Saul." Therefore, it is preferable that the language of this superscription be understood to summarize the testimony of David's whole life in retrospect.
PSALMS—NOTE ON 18:1 love. This is not the normal word for love that often bears covenant meaning (e.g., Deut. 7:8; Ps. 119:97), but it is a rare verb form of a word group that expresses tender intimacy. David's choice of words intended to express very strong devotion, like Peter's in John 21:15–17.
PSALMS—NOTE ON 18:2 Military metaphors for the Divine Warrior multiply in this verse. Both defensively and offensively, the Lord was all David needed in
life's tough battles.
PSALMS—NOTE ON 18:4 cords of death. Cf. Jonah 2:2–9.
PSALMS—NOTE ON 18:7–15 This theophany, a vivid poetic picture of God's presence, rivals other biblical presentations (cf. Ex. 19:16ff.; Deut. 33:2ff.; Judg. 4–5; Ps. 68:7–8; Mic. 1:3–4; Hab. 3; Rev. 19). His presence is largely described by various catastrophic responses by all creation.
PSALMS—NOTE ON 18:16–19 His sheer power, exhibited so dramatically in vv. 7– 15, is now amazingly attested as coming to rescue the psalmist personally.
PSALMS—NOTE ON 18:20–24, 37–38 These verses should not be taken out of context, making David look like an arrogant boaster. As in vv. 25–36 and 39–50, both David and the community, although responsible for living with integrity within the covenant relationship, are fully dependent on the resources of God to do so. Therefore, his "boasting" is biblical, since it is ultimately in the Lord (Jer. 9:23–4).
PSALMS—NOTE ON 18:31 a rock. Cf. vv. 2 and 46. Moses, at the beginning of his great song about the Lord in Deut. 32, called God "The Rock" (v. 4). The Lord is indeed a massive, unshakable foundation and source of protection.
PSALMS—NOTE ON 18:50 This concluding verse is another royal messianic affirmation of the Davidic Covenant in 2 Sam. 7.
PSALMS—NOTE ON 19:1–14 Because of its two distinct parts and two different names for God, some have tried to argue that Ps. 19 was really two compositions, one ancient and one more recent. However, the shorter form of the name "God" (cf. the longer form in Gen. 1:1) speaks of his power, especially power exhibited as Creator, while "Lord" fits the relational focus. Consequently, David depicted the Lord God as author of both his world and word in a unified hymn. God has revealed himself to mankind through these two avenues. The human race stands accountable to him because of his non-verbal and verbal communications. In the light of these intentions, Ps. 19 eloquently summarizes two prominent vehicles of God's self-disclosure.
I. God's General Self-Disclosure in the World (19:1–6)
A. The Publication of the Skies (19:1–4b)
B. The Prominence of the Sun (19:4c–6)
II. God's Special Self-Disclosure in the Word (19:7–14)
A. The Attributes of the Word (19:7–9)
B. An Appreciation for the Word (19:10–11) C. The Application of the Word (19:12–14)
PSALMS—NOTE ON 19:1–6 The testimony of the universe comes forth consistently and clearly, but sinful mankind persistently resists it. For this reason, general revelation cannot convert sinners, but it does make them highly accountable (cf. Rom. 1:18ff.). Salvation comes ultimately only through special revelation, i.e., as the word of God is effectually applied by the Spirit of God.
PSALMS—NOTE ON 19:1 heavens . . . sky. Both are crucial elements of the creation in Gen. 1 (cf. vv. 1, 8). declare . . . proclaims. Both verbs emphasize the continuity of these respective disclosures. his handiwork. An anthropomorphism illustrating God's great power (cf. the "work of your fingers" in Ps. 8:3).
PSALMS—NOTE ON 19:2–3 speech . . . no speech. This is not a contradiction, but shows that the constant communication of the heavens is not with words of a literal nature.
PSALMS—NOTE ON 19:4 The message of the created world extends to everywhere.
PSALMS—NOTE ON 19:4c–6 Neither the sun nor the heavens are deified as was the case in many pagan religions. In the Bible, God is the Creator and Ruler over all creation.
PSALMS—NOTE ON 19:7–14 The scene shifts from God's world to God's word.
PSALMS—NOTE ON 19:7–8 Each of four parallel lines contains a word (a synonym) for God's word; each describes what his word is; and each pronounces what it effectually accomplishes.
PSALMS—NOTE ON 19:7 law. This might better be translated, "his teaching," "a direction," or "instruction" (cf. Ps. 1:2). testimony. This word for the word derives from the root "to bear witness." It, so to speak, bears testimony to its Divine Author.
PSALMS—NOTE ON 19:8 precepts. This synonym looks upon God's word as orders, charges, statutes, etc. They are viewed as the Governor's governings. commandment. This word is related to the verb "to command" or "order." The word is therefore also perceived as divine orders.
PSALMS—NOTE ON 19:9 fear. This is not technically a word for the word, but it does reflect the reality that Scripture is the manual for worship of God. rules. This term looks upon God's word as conveying his judicial decisions.
PSALMS—NOTE ON 19:12–13 The psalmist deals respectively with unintentional sins and high-handed infractions (cf. Lev. 4:1ff.; Num. 15:22ff.). David's concerns reflect the attitude of a maturing disciple who, by God's grace and provisions, deals with his sins and does not deny them.
PSALMS—NOTE ON 19:14 be acceptable. Using a term often associated with God's acceptance of properly offered, literal sacrifices, he asks for grace and enablement as he lays his "lip-and-life" sacrifices on the "altar" (cf. Josh. 1:8).
PSALMS—NOTE ON 20:1–9 Psalms 20 and 21 are twin warfare events—Ps. 20 is mostly ceremony before a battle, while Ps. 21 is mostly celebration after a battle. In the theocracy, these were to be considered holy wars with the chain of command being as follows: the Lord is Commander-in-Chief over the anointed king-general and the theocratic people—soldiers. All holy convocations, both before and after battles, involved prayer and praise assemblies dedicated to God, who grants victories through the theocratic king-general. Psalm 20, in anticipation of a military campaign, commemorates a three-phase ceremony regularly conducted by the people in the presence of the Commander-in-Chief on behalf of the king-general.
I. An Offering of Their Prayers (20:1–5) II. A Confirmation of Their Confidence (20:6–8) III. A Reaffirmation of Their Dependence (20:9)
PSALMS—NOTE ON 20:1 May the Lord answer you in the day of trouble! This is the prayer of God's people for their king-general (cf. "his anointed," v. 6).
PSALMS—NOTE ON 20:2 from the sanctuary . . . from Zion! These are designations about the place of God's symbolic presence in the ark, which David had recaptured and installed in a tabernacle on Mount Zion. The people's wish was that the Lord himself would uphold, support, and sustain the king-general with his extending, powerful presence throughout the military campaign.
PSALMS—NOTE ON 20:5 your salvation. Here, by contrast, God's salvation is victory in battle.
PSALMS—NOTE ON 20:7 Some trust in. Trust, boast, and praise must not be directed to the wrong objects but only to God himself (cf., e.g., Deut. 17:16; 20:1–4; Lev. 26:7–8; Ps. 33:16–17; Isa. 31:1–3; Jer. 9:23–24; Zech. 4:6).
PSALMS—NOTE ON 20:9 This verse could also be rendered: "Lord, grant victory to the king! Answer us when we call!"
PSALMS—NOTE ON 21:1–13 The first part of Ps. 21 is a thanksgiving for victory; the last part is an anticipation of future victories in the Lord through the kinggeneral. Two scenarios of victory provide a context for praise and prayer to the Commander-in-Chief of Israel's king-general.
I. A Present-Past Scenario of Praise: Grounded upon Victories
Accomplished in the Lord (21:1–6) II. A Present-Future Scenario of Prayer and Praise: Grounded upon
Victories Anticipated in the Lord (21:7–13)
PSALMS—NOTE ON 21:2 Cf. Ps. 20:4, the before; Ps. 21:2, the after.
PSALMS—NOTE ON 21:3 you set a crown of fine gold upon his head. This is symbolic of superlative blessing (note the reversal in Ezek. 21:25–27).
PSALMS—NOTE ON 21:4 The first part of the verse most likely pertains to preservation of life in battle, and the second part to perpetuation of the dynasty (cf. 2 Sam. 7:13, 16, 29; Ps. 89:4; 132:12).
PSALMS—NOTE ON 21:5–6 The King had given great prominence to the kinggeneral.
PSALMS—NOTE ON 21:7 For the king. The human responsibility dimension of the previous divine blessings is identified as the king-general's dependent trust in God. But the sovereign grace of God provides the ultimate basis for one not being moved or "shaken" (cf. Ps. 15:5; 16:8; 17:5; Prov. 10:30).
PSALMS—NOTE ON 21:8 Your . . . you. Without denying the mediatorship of the king-general, these delineations obviously put the spotlight upon the Commander-in-Chief.
PSALMS—NOTE ON 22:1–31 This psalm presents the reader with a great contrast in mood. Lament characterizes the first 21 verses, while praise and thanksgiving describe the last 10 verses. Prayer accounts for this dramatic shift from lament to praise. It is the story of first being God-forsaken and then God-found and filled. It was applied immediately to David and ultimately to the Greater David, Messiah. The NT contains 15 messianic quotations of or allusions to this psalm, leading some in the early church to label it "the fifth gospel."
I. The Psalmist's Hopelessness (22:1–10)
A. His Hopelessness and National History (22:1–5)
B. His Hopelessness and Natal History (22:6–10) II. The Psalmist's Prayer (22:11–21)
A. A No-Help Outlook (22:11–18)
B. A Divine-Help Outlook (22:19–21) III. The Psalmist's Testimonies and Worship (22:22–31)
A. An Individual Precipitation of Praise (22:22–25)
B. A Corporate Perpetuation of Praise (22:26–31)
PSALMS—NOTE ON 22:Title The Doe of the Dawn. This unique phrase in the superscription is probably best taken as a tune designation.
PSALMS—NOTE ON 22:1 This heavy lament rivals Job 3; Ps. 69; Jer. 20:14–18. My God, my God, why have you forsaken me? The repeated noun of direct address to God reflects a personal molecule of hope in a seemingly hopeless situation. "Forsaken" is a strong expression for personal abandonment, intensely felt by David and supremely experienced by Christ on the cross (Matt. 27:46).
PSALMS—NOTE ON 22:2–5 The thrust of these verses is "even though you have not responded to me, you remain the Holy One of Israel who has demonstrated his gracious attention time and time again to your people."
PSALMS—NOTE ON 22:6–8 Reproach and ridicule were overwhelming the psalmist. For messianic applications, cf. Matt. 27:39–44 and Luke 23:35.
PSALMS—NOTE ON 22:7 they make mouths at me. An idiom for sneering (cf. Job 16:10; Ps. 35:21; Heb. 5:5).
PSALMS—NOTE ON 22:8 trusts in the Lord. Lit., "he rolled to the Lord." The idea is that he turned his burden over to the Lord (cf. 37:5; Prov. 16:3).
PSALMS—NOTE ON 22:9–10 The psalmist had a long history of reliance upon God.
PSALMS—NOTE ON 22:12–13 This imagery of enemies as rapacious beasts returns (cf. vv. 16, 20–21).
PSALMS—NOTE ON 22:14–15 These are graphic images showing that his vitality and courage had left him.
PSALMS—NOTE ON 22:16 they have pierced my hands and feet. The Hebrew text reads "like a lion," i.e., these vicious attacking enemies, like animals, have torn me. Likely, a messianic prediction with reference to crucifixion (cf. Isa. 53:5; Zech. 12:10).
PSALMS—NOTE ON 22:17 This is a graphic picture of emaciation and exhaustion (cf. Job 33:21; Ps. 102:5).
PSALMS—NOTE ON 22:18 they divide . . . they cast. All four gospel writers appeal to this imagery in describing Christ's crucifixion (Matt. 27:35; Mark 15:24; Luke 23:34; John 19:24).
PSALMS—NOTE ON 22:21 You have rescued. A welcomed breaking of God's silence finally arrives. This is fully in keeping with his character (cf. 20:6; 28:6; 31:22; 118:5).
PSALMS—NOTE ON 22:22 The psalmist cannot contain himself; he must testify loudly in the great assembly of God's great mercies. His exuberance is meant to be contagious (cf. Heb. 2:12).
PSALMS—NOTE ON 22:27 His testimony expands by soliciting universal praises for universal divine blessings (cf. 67:7; 98:3).
Images of God in the Psalms
Images of God in the Psalms Images of God as Reference in Psalms Shield 3:3; 28:7; 119:114 Rock 18:2; 42:9; 95:1 King 5:2; 44:4; 74:12 Shepherd 23:1; 80:1 Judge 7:11 Refuge 46:1; 62:7 Fortress 31:3; 71:3 Vindicator 26:1 Creator 8:1, 6 Deliverer 37:39–40 Healer 30:2 Protector 5:11 Provider 78:23–29 Redeemer 107:2 ©1993 by Thomas Nelson, Inc.
PSALMS—NOTE ON 23:1–6 This psalm is probably the best known passage of the
OT. It is a testimony by David to the Lord's faithfulness throughout his life. As a hymn of confidence, it pictures the Lord as a disciple's Shepherd-King-Host. David, by using some common ancient Near Eastern images in Ps. 23, progressively unveils his personal relationship with the Lord in three stages.
I. David's Exclamation: "The Lord Is My Shepherd" (23:1a) II. David's Expectations (23:1b–5b)
A. "I Shall Not Want" (23:1b–3)
B. "I Will Fear No Evil" (23:4–5b) III. David's Exultation: "My Cup Overflows" (23:5c–6)
PSALMS—NOTE ON 23:1 The Lord is my shepherd. Cf. Gen. 48:15; 49:24; Deut. 32:6–12; Ps. 28:9; 74:1; 77:20; 78:52; 79:13; 80:1; 95:7; 100:3; Isa. 40:11; Jer. 23:3; Ezek. 34; Hos. 4:16; Mic. 5:4; 7:14; Zech. 9:16 on the image of the Lord as a Shepherd. This imagery was used commonly in kingly applications and is frequently applied to Jesus in the NT (e.g., John 10; Heb. 13:20; 1 Pet. 2:25; 5:4).
PSALMS—NOTE ON 23:2–3 Four characterizing activities of the Lord as Shepherd (i.e., emphasizing his grace and guidance) are followed by the ultimate basis for his goodness, i.e., "his name's sake" (cf. 25:11; 31:3; 106:8; Isa. 43:25; 48:9; Ezek. 36:22–32).
PSALMS—NOTE ON 23:4 the valley of the shadow of death. Phraseology used to convey a perilously threatening environment (cf. Job 10:21–22; 38:17; Ps. 44:19; 107:10; Jer. 2:6; Luke 1:79). your rod and your staff. The shepherd's club and crook are viewed as comforting instruments of protection and direction, respectively.
PSALMS—NOTE ON 23:5–6 The able Protector (v. 4) is also the abundant Provider.
PSALMS—NOTE ON 23:5 you anoint. The biblical imagery of anointing is frequently associated with blessing (45:7; 92:10; 104:15; 133:2; Eccles. 9:8; Amos 6:6; Luke 7:46).
PSALMS—NOTE ON 23:6 and I shall dwell. There is some question concerning the form in the Hebrew text (cf. also 27:4). Should it be rendered "I shall return" or "I shall dwell"? Whichever way it is taken, by the grace of his Lord, David is expecting ongoing opportunities of intimate fellowship.
PSALMS—NOTE ON 24:1–10 The form of Ps. 24 has been disputed. For example, it has been labeled by some as an entrance ceremony (cf. Ps. 15), by others, a hymn of praise, and yet by others, a mixture of both elements. Its occasion has also been contended; however, the view that it might have been used at the time of the bringing of the ark to Jerusalem (2 Sam. 6:12–19; 1 Chron. 13) still has credible appeal. The early church designated it messianically as an ascension psalm (cf. Ps. 24:3). The movement of the psalm seems to follow the movement of the people. It traces the community's worship procession, both spatially and spiritually, through three progressive stages.
I. Stage One: Worship of the Creator through Contemplation (24:1–2) II. Stage Two: Worship of the Savior through Consecration (24:3–6)
A. The Probing Questions Inviting Consecration (24:3)
B. The Proper Qualities Indicating Consecration (24:4–6) III. Stage Three: Worship of the King through Commemoration (24:7–10)
PSALMS—NOTE ON 24:1 the Lord's. On his universal ownership, cf. Ex. 19:5; Deut. 10:14; Ps. 50:12; 89:11; in the NT, cf. 1 Cor. 3:21, 23.
PSALMS—NOTE ON 24:2 This is a poetic, not a scientific, picture of creation (cf. Gen. 1:9–10; 7:11; 49:25; Ex. 20:4; Deut. 33:13; Job 26:10; Ps. 74:13; 136:6; 2 Pet. 3:5).
PSALMS—NOTE ON 24:3 In the liturgy, the questions were most likely asked by the priest. The worshipers would have then responded antiphonally with the "answers." On the form, cf. Ps. 15 and Isa. 33:14–16.
PSALMS—NOTE ON 24:4 These sample qualities do not signify sinless perfection, but rather basic integrity of inward motive and outward manner.
PSALMS—NOTE ON 24:7–9 These are bold personifications indicating that the city gates need to stretch themselves to make way for the awesome entrance of the Great King. By so doing, they too participate in worshiping him.
PSALMS—NOTE ON 24:10 The Lord of hosts. The Divine Warrior possibly comes back into consideration; he, the Commander-in-Chief, is "the God of the armies" (cf. 1 Sam. 17:45).
PSALMS—NOTE ON 25:1–22 David grapples with the heavy issues of life,
avoiding denial and affirming dependence. He must trust God in the face of his troubles and troublemakers. These 22 verses follow an acrostic development. On a larger scale, the psalm develops chiastically: Verses 1–7 and 16–22 are parallel sections of prayers for protection and/or deliverance, while the core, vv. 8–15, contains affirmations about God and about his dealings with believers.
I. Prayers in Times of Trial (25:1–7) II. Praise in Periods of Confidence (25:8–15) III. Petition for Help in Trouble (25:16–22)
PSALMS—NOTE ON 25:1 I lift up my soul. This is a vivid picture of David's dependence (cf. 86:4; 143:8).
PSALMS—NOTE ON 25:2–3 put to shame. The important phenomenon of shame for the wicked and no shame for the righteous returns (cf. a millennial expression of this great principle in Isa. 49:23).
PSALMS—NOTE ON 25:4–5 The noun and verb metaphors speak of direction for life's pathways (cf. the thrust of Ps. 1).
PSALMS—NOTE ON 25:6–7 Remember . . . Remember not . . . remember. These are not concerns about God forgetting something, but the psalmist's prayer reminds the readers about God's gracious covenant promises and provisions, all of which are grounded upon his "goodness' sake" (cf. v. 11, "your name's sake").
PSALMS—NOTE ON 25:8–10 More metaphors for life's paths are used for the purpose of begging divine direction (cf. vv. 4–5). The last line of v. 10 emphasizes covenant responsibilities on the human side (cf. the divine side in vv. 6–7).
PSALMS—NOTE ON 25:11 pardon my guilt, for it is great. A maturing disciple develops an increasing sensitivity to sin, which drives him more consistently to an appropriation of the promises of God's pardoning grace (cf. v. 18b).
PSALMS—NOTE ON 25:12 Who . . . ? This interrogative device (cf. Ps. 15; 24) serves as an introductory vehicle to the hallmarks of genuine discipleship.
PSALMS—NOTE ON 25:14 The friendship. This could well be rendered the "counsel" or intimate personal communion (cf. Job 29:4; Ps. 55:14; Prov. 3:32).
PSALMS—NOTE ON 25:15 net. The snare of the hunter or fowler (cf. 31:4).
PSALMS—NOTE ON 25:16–21 Ten rapid-fire prayer requests, asking for relief and encouragement, lie at the heart of these six verses.
PSALMS—NOTE ON 25:16 lonely and afflicted. These terms speak of isolation and humiliation.
PSALMS—NOTE ON 25:22 The shift from the individual to the community is really not surprising, since the welfare of the theocratic people is inextricably connected to the covenant individual (cf. Ps. 51:18–19).
PSALMS—NOTE ON 26:1–12 Psalms 26; 27; and 28 mention the house, or sanctuary, of the Lord because public worship is the central interest. The form of Ps. 26 is mixed, i.e., containing elements of declarations of innocence, prayer, and confidence (cf. v. 1 as a paradigm). Structurally, four intermingling prayers and proofs reveal the psalmist's passion to worship the Lord in spirit and in truth.
I. His Situation (26:1)
A. His Prayer for Justice (26:1a)
B. His Proofs of Commitment (26:1b) II. His Transparency (26:2–8)
A. His Prayer for Scrutiny (26:2)
B. His Proofs of Loyalty (26:3–8) III. His Eschatological Outlook (26:9–11a)
A. His Prayers for Final Favor (26:9)
B. His Proofs of Measurable Difference (26:10–11a) IV. His Confidence (26:11b–12)
A. His Prayers Show Confidence in the Person of God (26:11b)
B. His Proofs Show Confidence in the Provision of God (26:12)
PSALMS—NOTE ON 26:1 Vindicate me. Lit., "Judge me!" This refers to exoneration of some false accusations and/or charges under the protection of the covenant stipulations of the theocratic law (cf. 7:8; 35:24; 43:1). my integrity. Again, this is not a claim to perfection, but of innocence, particularly as viewed within the context of ungrounded "legal" charges (cf. 7:8; Prov. 10:9; 19:1; 20:7; 28:6). without wavering. Cf. Ps. 18:36; 37:31; contrast 73:18–20.
PSALMS—NOTE ON 26:2 Prove . . . try . . . test. These three invitations to divine scrutiny are essentially synonymous ways of testing, refining, and purifying (cf. 11:4–5; 12:6; 17:3; 66:10; Jer. 17:9–10).
PSALMS—NOTE ON 26:4–5 This language suggests that David is making a personal application of the characteristics of 1:1.
PSALMS—NOTE ON 26:6 Personal cleansing is a necessary prerequisite for acceptable worship (cf. 24:3–4).
PSALMS—NOTE ON 26:7 proclaiming. The Hebrew text reads "to hear the sound of praise and to proclaim . . . ," a reference to the enjoyment of and participation in public worship.
PSALMS—NOTE ON 26:8 your glory. God's "glory" most frequently refers to his self-manifestation, e.g., his attributes revealed and exhibited. See note on Lev. 9:23.
PSALMS—NOTE ON 26:9–11 This is another sharp contrast between the injurious and the innocent.
PSALMS—NOTE ON 26:12 My foot stands. Cf. v. 1, "without wavering."
PSALMS—NOTE ON 27:1–14 This psalm is characterized by strong contrasts such as lament and laud; persecution and praise; plus warfare and worship. In Ps. 27, the psalmist, in the presence of his Lord, engages in three conversations that help him balance the ups and downs of real life.
I. He Converses with Himself about Privileges (27:1–6) II. He Converses with the Lord about Problems (27:7–12) III. He Converses with Himself about Perseverance (27:13–14)
PSALMS—NOTE ON 27:1 light. This important biblical word picture with exclusively positive connotations pictures the light of redemption in contrast to the darkness of condemnation (cf. 18:28; 36:9; 43:3; Isa. 60:1, 19–20; Mic. 7:8; John 8:12; 12:46; 1 John 1:5).
PSALMS—NOTE ON 27:2 eat up my flesh. An allusion to the psalmist's enemies being like vicious beasts (cf. 7:2; 14:4; 17:12; Job 19:22; Jer. 30:16; 50:7). This wording was also employed to describe slander and defamation (cf. a close
Aramaic parallel in Dan. 3:8; 6:24). they who stumble and fall. This doublet conveys thorough defeat (cf. Isa. 3:8; 8:15; 31:3; Jer. 46:6).
PSALMS—NOTE ON 27:4 One thing. The primary issue in David's life was to live in God's presence and by his purpose (cf. 15:1; 23:6; cf. Paul's "one thing" in Phil. 3:13).
PSALMS—NOTE ON 27:5 his shelter. David portrays the privileges of divine protection as being hidden in God's "booth" or "shelter," a term in parallelism with " tabernacle" or " tent."
PSALMS—NOTE ON 27:8–9 Seek my face . . . Your face . . . your face. God's "face" indicates his personal presence or simply his being (24:6; 105:4); and seeking his face is a primary characteristic of true believers who desire fellowship with God (cf. Deut. 4:29; 2 Chron. 11:16; 20:4; Ps. 40:16; Jer. 50:4; Hos. 3:5; Zech. 8:22).
PSALMS—NOTE ON 27:10 Even though those nearest and dearest to David might abandon him, his Lord would always be concerned about and care for him (cf. Deut. 31:6, 8; Isa. 49:14–15; Heb. 13:5).
PSALMS—NOTE ON 27:14 Wait . . . wait. This particular word for waiting connotes either a tense or eager and patient anticipation of the Lord (cf. 37:34; 40:1).
PSALMS—NOTE ON 28:1–9 We encounter a radical shift from lamentation and prayer to thanksgiving. The psalmist, without regard for his unchanged circumstances, shows confidence in crisis. David, moving through two cycles of crisis and confidence, magnifies the justice of God.
I. First Cycle: Individual in Outlook, and Terminates in Praise (28:1–7)
A. His Personal Crisis (28:1-5b)
B. His Personal Confidence (28:5c–7) II. Second Cycle: Corporate in Outlook, and Terminates in Prayer (28:8–9)
A. His Reassurance in the Light of Corporate Confidence (28:8)
B. His Request in the Face of Corporate Crisis (28:9)
PSALMS—NOTE ON 28:1 deaf . . . silent. On the striking picture of God being deaf and dumb regarding his situation, cf. 35:22; 83:1; 109:1; Isa. 57:11; 64:12; 65:6;
Hab. 1:13.
PSALMS—NOTE ON 28:2 when I lift up my hands. On this symbolic "posture" representing the heart's attitude in dependent prayer, see Ex. 9:29; 17:11–12; Ps. 63:4; 1 Tim. 2:8.
PSALMS—NOTE ON 28:3–5 The iniquities of the psalmist's (really God's) enemies bring forth sharp imprecations.
PSALMS—NOTE ON 28:6 For he has heard the voice of my pleas for mercy. Contrast vv. 1–2. Through faith, the psalmist will live his life as though God has already intervened.
PSALMS—NOTE ON 28:8 his anointed. This is most likely a corporate reference to the people of God being anointed, not to an individual (cf. Hab. 3:13).
PSALMS—NOTE ON 28:9 your heritage. God amazingly considers his people a most precious possession (cf. Deut. 7:6–16; 9:29; 1 Sam. 10:1; Ps. 33:12; 94:5; Eph. 1:18).
PSALMS—NOTE ON 29:1–11 This psalm has all the earmarks of the earliest Hebrew poetry (cf. Ex. 15; Judg. 5). As to its general form, it is a hymn. Many of its images appear in parallel literature, especially in referencing pagan gods by various "forces of nature." However, the Lord is the unique Creator and supreme Sovereign over all these phenomena. He alone is "the God of gods" (Dan. 11:36). In view of these realities, three representative realms of the supremacy of God bring forth praise to Yahweh (Jehovah) alone.
I. The Lord's Supremacy over Heavenly Beings (29:1–2) II. The Lord's Supremacy over the "Forces of Nature" (29:3–9) III. The Lord's Supremacy over Humanity (29:10–11)
PSALMS—NOTE ON 29:1 heavenly beings. Lit "sons of God" (cf. 89:6 in its context of 89:5–10; cf. the plural form of "gods" in Ex. 15:11). The reference here in Ps. 29 is most likely to Yahweh's mighty angels.
PSALMS—NOTE ON 29:3–9 This is an awesome theophany, depicting dramatic movements in the powerful manifestations of the Lord God, which function to establish his supremacy as the only true God in comparison with any of the socalled gods of Israel's pagan neighbors.
PSALMS—NOTE ON 29:3 The voice of the Lord. His voice is frequently associated with the thunder (cf., e.g., 1 Sam. 7:10; Job 37:4–5; Ps. 18:13; Isa. 30:30–31).
PSALMS—NOTE ON 29:5 the cedars . . . the cedars of Lebanon. These are the grandest of forest trees, and those of Lebanon were especially impressive.
PSALMS—NOTE ON 29:6 Sirion. This is the Phoenician name for Mount Hermon to the north of Dan (cf. Deut. 3:9).
PSALMS—NOTE ON 29:8 the wilderness of Kadesh. Kadesh-barnea is in the southern desert country. For its importance in the history of Israel, see note on Num. 20:1.
PSALMS—NOTE ON 29:10 the flood. This refers to the universal flood of Gen. 6–8 (esp., Gen. 7:17).
PSALMS—NOTE ON 30:1–12 A mixture of forms characterize Ps. 30. David speaks out of a cycle of life (i.e., lamentation and laud), especially moving through prayer to praise. In spite of great variety, the psalm is bonded together by praise emphases (cf. vv. 4, 9, 12). The psalmist's beginning and ending pledges to praise provide structure for his prayers and testimonies.
I. His Beginning Pledge of Praise (30:1a) II. His Look Back upon Historic Prayers and Testimonies (30:1b–9)
A. His Individual Remembrance (30:1b–3)
B. His Public Reminders (30:4–5) C. His Individual Reflections (30:6–9) III. His Look Ahead to Continuing Prayers and Testimonies (30:10–12a) IV. His Concluding Pledge of Praise (30:12b)
PSALMS—NOTE ON 30:Title The first part of this title, i.e., "A Psalm of David," is a common notation in the superscriptions of many psalms. However, the middle words, "a song at the dedication of the temple," were probably added later, although they could have referenced David's temporary tent for the ark erected on Mount Zion (2 Sam. 6:17) or his own house (2 Sam. 5:11–12).
PSALMS—NOTE ON 30:2–3 you have healed me. God alone is the unique healer (cf. Ex. 15:26; Deut. 32:39; Ps. 107:20). David is extolling God for bringing him back from a near-death experience.
PSALMS—NOTE ON 30:5 This stark contrast constitutes one of the most worshipful testimonies from the Scriptures (cf. the principle in Isa. 54:7–8; John 16:20–22; 2 Cor. 4:17).
PSALMS—NOTE ON 30:6 David recalls his previous independent attitude and arrogant talk. God had warned the nation and its leaders about such sinfully myopic outlooks (cf. Deut. 8:11–20; note sample failures in Deut. 32:15; 2 Chron. 32:25; Jer. 22:21; Hos. 13:6; Dan. 4:28–37). By the grace of God, David woke up to the fact that he was acting like his arrogant adversaries (cf. Ps. 10:6).
PSALMS—NOTE ON 30:8–10 A familiar argument for preservation of life (cf. 6:5; 28:1; 88:10–12; 115:17; Isa. 38:18–19).
PSALMS—NOTE ON 30:12 my glory. Now with renewed perspective (contrast v.
6), he recognizes that all he is and has is due to God's unmerited grace (cf. v. 7a).
PSALMS—NOTE ON 31:1–24 This psalm contains more of David's problems, prayers, and praises. David will again walk a road that takes him from anguish to assurance. Within the two settings of Ps. 31, the psalmist's testimonies passionately celebrate the sufficiencies of God.
I. The Originally Private Setting (31:1–18)
A. His Testimony about Security and Salvation (31:1–5)
B. His Testimony about Discernment and Deliverance (31:6–8) C. His Testimony about Reproach and Relief (31:9–18) II. The Ultimately Public Setting (31:19–24)
A. His Testimonies and Divine Exaltation (31:19–22)
B. His Testimonies and Human Exhortation (31:23–24)
PSALMS—NOTE ON 31:2 Incline your ear to me. This is a bold pay-attention-tomy-prayer demand (cf. 102:2).
PSALMS—NOTE ON 31:3 The language resembles that of 23:1–3, except it now comes packaged in prayer requests.
PSALMS—NOTE ON 31:5 Into your hand. This is applied to both the lesser David and the Greater David (Luke 23:46); here it involves the common denominator of trust. This is a metaphor depicting God's power and control (cf. Ps. 31:15a; contrast vv. 8, 15b).
PSALMS—NOTE ON 31:6 I hate. Cf. 26:5 on the proper basis for such hatred (cf. 139:21). worthless idols. This is a common designation for false gods (cf. Deut. 32:21; 1 Kings 16:13; Jer. 10:15; 14:22; 16:19; 18:15; Jonah 2:8). On the "idiocy" of idolatry, see Hab. 2:18–20.
PSALMS—NOTE ON 31:9–10 These terms quite frequently are employed metaphysically to convey the nonphysical impact of trials and tribulations.
PSALMS—NOTE ON 31:11 He was a reproach to adversaries and personal acquaintances alike, a very painful alienation (cf. 88:8, 18).
PSALMS—NOTE ON 31:13 terror on every side! (Cf. Jer. 6:25; 20:3, 10; 46:5; 49:29; Lam. 2:22.) they scheme. On such wicked plotting, cf. Jer. 11:19 and
18:23.
PSALMS—NOTE ON 31:16 This is a request for a personal application of the blessing of Num. 6:25 (cf. Ps. 4:6; 67:1; 80:3, 7, 19; 119:135).
PSALMS—NOTE ON 31:17 On their shame but not his, cf. 25:2–3, 20; Jer. 17:18.
PSALMS—NOTE ON 31:18, 20His enemies exhibit signs of "mouth" disease.
PSALMS—NOTE ON 31:19 your goodness. As in the case of his other attributes, God being perfectly good is the ground for his doing good things (cf. 119:68).
PSALMS—NOTE ON 31:23 Love the Lord. Biblical love includes an attitudinal response and demonstrated obedience (cf. Deut. 6:4–5; 10:12; John 14:15, 21; 15:10; 2 John 6). The assurance of both reward and retribution is a biblical maxim (e.g., Deut. 7:9–10).
PSALMS—NOTE ON 31:24 Be strong . . . take courage. A singular form of this plural imperative was addressed to Joshua in Josh. 1:7. It is used nearly 20 times in the OT, particularly in anticipation of battle.
PSALMS—NOTE ON 32:1–11 This psalm has been classified by the early church as one of seven penitential psalms (cf. Ps. 6; 38; 51; 102; 130; 143). Among these, Ps. 32 and 51 stand out as confessional giants. As historically related to the life of David and especially in connection with the Bathsheba episode (cf. 2 Sam. 11–12), Ps. 51 would have preceded Ps. 32. The overall thrust, intent, and development of Ps. 32 may be summarized as follows: Life's most important lessons about sin, confession, and forgiveness are skillfully shared by David through two avenues of approach.
I. First Avenue: Remembering These Lessons (32:1–5)
A. Lessons about Results (32:1–2)
B. Lessons about Resistance (32:3–4) C. Lessons about Responses (32:5) II. Second Avenue: Relaying These Lessons (32:6–11)
A. Lessons about Responses (32:6–7)
B. Lessons about Resistance (32:8–9) C. Lessons about Results (32:10–11)
PSALMS—NOTE ON 32:Title "A Maskil" in the heading introduces a new technical term. It could indicate that Ps. 32 was a "contemplative poem," or a "psalm of understanding," or a "skillful psalm."
PSALMS—NOTE ON 32:1–2 transgression . . . sin . . . iniquity. Three key OT words for sin occur, viewing it respectively as rebellion, failure, and perversion.
PSALMS—NOTE ON 32:3–4 These are vivid descriptions of the physical effects of his impenitent state.
PSALMS—NOTE ON 32:5 David picks up the key terms that he had used to describe sin in vv. 1–2, but now, in a context of personal confession, he identifies those heinous affronts to the person of God as his own. On the priority of confession, cf. Prov. 28:13 and 1 John 1:8–10.
PSALMS—NOTE ON 32:6 David slips right back into teaching mode in this verse, emphasizing that every person who knows the grace of God should not presume upon that grace by putting off confession.
PSALMS—NOTE ON 32:8 instruct . . . teach . . . counsel. This terminology applies to biblical wisdom.
PSALMS—NOTE ON 32:9 horse . . . mule. I.e., Don't be stubborn. Such animals are used as pointed illustrations of this sin (cf. Prov. 26:3; Isa. 1:3; James 3:3).
PSALMS—NOTE ON 33:1–22 This psalm is a general hymn of praise. Its two primary themes are: 1) Yahweh is the Lord of nature, and 2) he is Lord of history. In biblical thought, these realms are always related; the Creator sovereignly rules over his total creation, over all creatures throughout time.
I. A Praise Prelude (33:1–3) II. The Rationale for Praise (33:4–5)
A. The Lord's Sovereign Power in Natural History (33:4)
B. The Lord's Sovereign Providence over Human History (33:5) III. The Response of Praise (33:6–19)
A. The Creator's Sovereign Power (33:6–9)
B. The Creator's Sovereign Providence (33:10–19) IV. A Prayer Finale (33:20–22)
PSALMS—NOTE ON 33:1 befits. This means that praise to him is proper, suitable, and fitting. On the propriety of praise, cf. 147:1.
PSALMS—NOTE ON 33:3 a new song. I.e., a new occasion and impulse for expressing fresh praise to God (cf. 96:1; 98:1; 149:1).
PSALMS—NOTE ON 33:6, 9 God's utterances created a universe out of nothing (cf. "God said" in Gen. 1:3, 6, 9, 11, 14, 20, 24, 26).
PSALMS—NOTE ON 33:6 host. This designation refers to stellar and planetary bodies (cf. Isa. 40:26; 45:12) and/or heaven's complement of angels (cf. Ps. 103:20–22). The former emphasis is more prominent in the immediate context.
PSALMS—NOTE ON 33:7 He gathers. On this picturesque language of God's "heaping up" waters as a "pile" of dirt or sand, cf. Ex. 15:8; Josh. 3:13–16; Ps. 78:13.
PSALMS—NOTE ON 33:10–11 A sharp contrast is drawn between mankind's shaky plans and the Lord's sovereign plans.
PSALMS—NOTE ON 33:15 he who fashions the hearts. This is the potter's word (cf. Gen. 2:7); for the significance of this statement, see Isa. 29:15–16.
PSALMS—NOTE ON 33:16–19 On the teaching of these verses, cf. the maxim of Zech. 4:6.
PSALMS—NOTE ON 34:1–22 This acrostic psalm is quite similar to Ps. 25, not just in form, but also in major themes (e.g., the emphasis on redemption that brings each psalm to a close in 25:22 and 34:22). Individual and corporate applications of the Lord's deliverance are found throughout. This psalm unfolds with a praise mode followed by teaching.
I. Personal Testimony (34:1–10) II. Personal Teaching (34:11–22)
PSALMS—NOTE ON 34:Title The historical occasion to which this heading alludes is found in 1 Sam. 21:10–15; however, there is nothing obvious in the context of Ps. 34 to make such a specific connection. Abimelech, like Pharaoh, was a dynastic designation, not a proper name.
PSALMS—NOTE ON 34:1–3 This is one of the greatest invitations in the Psalms to all the people to join together in praise.
PSALMS—NOTE ON 34:2 This is proper boasting because of the only proper object, God himself (cf. Jer. 9:23–24).
PSALMS—NOTE ON 34:7 The angel of the Lord. A special manifestation of Yahweh himself at strategic historical junctures (cf. Gen. 16:7ff.; 18; 19; 31:11ff.; Josh. 5; Judg. 6; 13). A strong case can be made that these were preincarnate appearances of the Lord Jesus Christ. See note on Ex. 3:2.
PSALMS—NOTE ON 34:11 This solicitation to wisdom compares with Prov. 1–9.
PSALMS—NOTE ON 34:12–14 This introduces some crucial character qualities of God's true people; cf. 15:1–5.
PSALMS—NOTE ON 34:14 The pathway theme of Ps. 1; here the emphasis is on leaving the evil and doing good (cf. Job 28:28; Prov. 3:7; 16:6, 17; Isa. 1:16–17; etc.).
PSALMS—NOTE ON 34:18 brokenhearted . . . crushed in spirit. These are graphic idioms that describe dependent disciples (cf. 51:17; 147:3; Isa. 57:15; 61:1; 66:2; Matt. 5:3).
PSALMS—NOTE ON 34:19–22 The side-by-side realities of human persecution and divine preservation once again vividly depict real life in the real world.
PSALMS—NOTE ON 35:1–28 Psalm 35, as to its form, is an individual lament. Its context of literal and legal warfare suggests a scenario of the theocratic king being accused, and about to be attacked, by a foreign power with whom he had previously entered into a covenant. David presents his "case" before the Divine Judge, moving from a complaint about the situation, to prayer about the situation, and finally, when the Lord would justly respond to the situation, praise for his righteous intervention. So, three cycles of exasperation and expectation in Ps. 35 convey the psalmist's prayers about his opponents to God.
I. First Cycle: The Attacks He Was Experiencing (35:1–10) II. Second Cycle: The Perjury He Was Experiencing (35:11–18)
A. He Prays that God Would Examine the Evidence (35:11–16)
B. He Prays that God Would Act without Delay (35:17)
C. He Pledges Praise (35:18) III. Third Cycle: The Mockery He Was Anticipating (35:19–28)
A. He Prays for Judgment Concerning Them (35:19–21)
B. He Prays for Justice Concerning Himself (35:22–26) C. He Pledges Praise (35:27–28)
PSALMS—NOTE ON 35:1 Contend . . . fight. The first bold prayer solicits the legal advocacy of God (cf. Prov. 25:8–9; Isa. 3:13), while the second asks the Divine Warrior to fight his battles for him (e.g., Ex. 15:3; Deut. 32:41ff.).
PSALMS—NOTE ON 35:3 Say to my soul, "I am your salvation!" David is longing for reassurance (cf. 3:8a).
PSALMS—NOTE ON 35:4–8 Cf. the imprecations of Ps. 7; 69; 109.
PSALMS—NOTE ON 35:7 without cause . . . without cause. This adds to his defense; all their attacks, from a covenant or legal standpoint, have been unjustified.
PSALMS—NOTE ON 35:10 Lord, who is like you. This had become a canonized expression of awe at the uniqueness of Israel's great God (cf. Ex. 15:11; Mic. 7:18).
PSALMS—NOTE ON 35:11–14 A strong contrast is drawn between the psalmist's attitude about the covenant agreement and that of his treaty partner.
PSALMS—NOTE ON 35:16 On the painful maimings of mockery, cf. Job 16:9; Ps. 37:12; 112:10; Lam. 2:16.
PSALMS—NOTE ON 35:17 How long . . . ? On laments, cf. 13:1 and Hab. 1:2.
PSALMS—NOTE ON 35:19 wrongfully. Cf. "without cause" twice in v. 7.
PSALMS—NOTE ON 35:21 Aha, Aha! This taunting chorus will return in v. 25.
PSALMS—NOTE ON 35:21–22 Our eyes have seen it! You have seen, O Lord. What David's enemy allegedly saw, the Lord has seen perfectly. David knew that his God would vindicate him based upon the true evidence, all in his favor.
PSALMS—NOTE ON 35:23 for my cause. He brings back the advocacy theme of v.
PSALMS—NOTE ON 35:27 Cf. 40:16. his servant. Besides being a polite thirdperson reference to the psalmist, the terminology was also used of an OT disciple regarding himself as bound to the Lord.
PSALMS—NOTE ON 36:1–12 At least three themes may be detected in this psalm: 1) wisdom, vv. 1–4; 2) praise, vv. 5–9; and 3) prayer, vv. 10–12. Psalm 36 resembles Ps. 14 in its description of human depravity; it also brings to mind David's personal confession found in Ps. 32. Paul used Ps. 36:1 to summarize his list of 14 indictments against the whole race in Rom. 3:10–18. As to its overall structure, David's two different moods in Ps. 36 exemplify his continuing quest for balance concerning the realities of human wickedness and divine benevolence.
I. Mood of Deliberation (36:1–9)
A. His Deliberations on Human Infidelity (36:1–4)
B. His Deliberations on Divine Fidelity (36:5–9) II. Mood of Dependence (36:10–12)
A. Implemented through Prayer (36:10–11)
B. Intimated through Perspective (36:12)
PSALMS—NOTE ON 36:Title The term "servant," found in 35:27, appears in this title. It carries an association with covenant relationship emphasizing submission to and service for God. For its application to David within the texts of Psalms, cf. 78:70 and 89:3.
PSALMS—NOTE ON 36:1 no fear of God. This is the opposite of the attitude that characterizes true disciples. The word here is actually "dread" or "terror" (cf. Deut. 2:25; Ps. 119:120; Isa. 2:10, 19, 21; etc.).
PSALMS—NOTE ON 36:2 I.e., he flatters himself so much that he is unable to understand enough to hate his own iniquity.
PSALMS—NOTE ON 36:3–4 Although Paul cites only Ps. 36:1b in Rom. 3, the same categories of characteristic sinfulness also show up in that context; cf. character: Ps. 36:2 with Rom. 3:10–12; communications: Ps. 36:3a with Rom. 3:13–14; and conduct: Ps. 36:3b–4 with Rom. 3:15–17.
PSALMS—NOTE ON 36:5–6 These attributes of God are immeasurable.
PSALMS—NOTE ON 36:7 the shadow of your wings. Although some would take this as referring to wings of the cherubim over the ark, it is probably more generally a reference to the protective care of a parent bird for its young (Deut. 32:11; Ps. 17:8; 91:4; Ruth 2:12; cf. Jesus' allusion to the word picture in Matt. 23:37).
PSALMS—NOTE ON 36:9 In your light do we see light. It is likely that this phraseology bears both literal and figurative significance, i.e., God is the source of physical life and also of spiritual life. The Lord is the Source and Sustainer of all light and life.
PSALMS—NOTE ON 36:11 the foot of arrogance. This is likely military imagery referring to the practice of a victorious king-general symbolically placing his foot upon the neck of a prostrated, defeated king-general.
PSALMS—NOTE ON 36:12 Cf. 14:5a; 18:38; Prov. 24:16.
PSALMS—NOTE ON 37:1–40 Psalm 37, an irregular acrostic, is a wisdom poem addressed to man, not God. Verses 12–24 sound very much like the maxims of Proverbs. The covenant promises of the "land" for Israel are prominent in its verses (cf. Ps. 37:3, 9, 11, 22, 29, 34). Its basic theme deals with the age-old question "Why do the ungodly prosper while the godly painfully struggle through life?" An intricate arrangement puts forth David's answer. In Psalm 37, David mixes and matches six thoughts in order to advance his major message on the eventual arrival of divine justice.
I. An Introductory Overview (37:1–2) II. An Initial Expansion (37:3–11) III. Some Proverbial Perspectives (37:12–24) IV. An Initial Testimony (37:25–26)
V. A Final Expansion (cf. vv. 3–11) (37:27–34) VI. A Final Testimony (cf. vv. 25–26) (37:35–40)
PSALMS—NOTE ON 37:2 Here-today-gone-tomorrow illustrations about the wicked characterize this psalm. On this theme, cf. Job 14:1–2; Ps. 90:5–6; 103:15–16; Isa. 40:6–8; Matt. 6:30; James 1:10–11; 1 John 2:17.
PSALMS—NOTE ON 37:7–8 The message of "Relax! Don't react!" returns (cf. v. 1).
PSALMS—NOTE ON 37:10 In just a little while. Cf. similar terminology in Jer. 51:33 and Hos. 1:4. The Lord's intervention is imminent.
PSALMS—NOTE ON 37:17 the arms of the wicked shall be broken. Their members will be shattered for grabbing and getting wealth (v. 16b). Cf. Job 38:15; Ps. 10:15; Jer. 48:25; Ezek. 30:21.
PSALMS—NOTE ON 37:18 Cf. 1:6.
PSALMS—NOTE ON 37:21 The OT contains both precepts and proverbs about borrowing and lending; cf. Deut. 15:6; 28:12, 44; Ps. 112:1–6; Prov. 22:7.
PSALMS—NOTE ON 37:24 For corroborations of such divine comfort, cf. 145:14; Prov. 24:16; Mic. 7:8.
PSALMS—NOTE ON 37:31 The law of his God is in his heart. On God's internalized instruction, cf. Deut. 6:6; Ps. 40:8; 119 (throughout); Jer. 31:33; Isa. 51:7.
PSALMS—NOTE ON 37:38 cut off. On this truth of judgment, cf. vv. 9, 22, 28, 34, and 109:13. For a positive presentation in reference to the faithful, cf. Prov. 23:18; 24:14, 20.
PSALMS—NOTE ON 37:39 salvation . . . from the Lord. Since salvation belongs to him (3:8), he is the perennial Source of it (cf. 62:1–2).
PSALMS—NOTE ON 38:1–22 Prayers surround a core of intense lament (vv. 2–20). In many ways David's laments parallel those of Job. David's perspective is that his painful plight is due, at least in part, to his personal sin. Organizationally, David's opening and closing prayers in Ps. 38 relate to two onslaughts by enemies.
I. Introductory Prayer (38:1–2) II. First Onslaught: The Enemy Within (38:3–10) III. Second Onslaught: Enemies Without (38:11–20) IV. Concluding Prayers (38:21–22)
PSALMS—NOTE ON 38:Title for the memorial. Lit., "To cause to remember" (cf. the title to Ps. 70). The psalmist either 1) reminds God of his plight so that he might act, or 2) reminds himself and the community of his historic predicament so that both he and they would fervently pray in similar contexts of acute suffering.
PSALMS—NOTE ON 38:1 Cf. 6:1; 39:11; Jer. 31:18.
PSALMS—NOTE ON 38:2 your arrows. The language relates to the Divine Warrior motif; on God as Archer, cf. Deut. 32:23; Job 6:4; 16:13; Ps. 7:12; Lam. 3:12– 13; etc.
PSALMS—NOTE ON 38:5 my foolishness. On culpable ethical folly, cf. 69:5. David views this as the reason for the divine chastisements of 38:3ff.
PSALMS—NOTE ON 38:11 friends . . . companions . . . kin. Those near and dear to him had abandoned him to his adversity, adding insult to injury.
PSALMS—NOTE ON 38:13–14 The ultimate example of non-response to tauntings and torturings may be seen in the Suffering Servant of Isa. 53:7; cf. 1 Pet. 2:23.
PSALMS—NOTE ON 38:19–20 Although he had confessed personal sins, he remained legally innocent in comparison with his persecutors.
PSALMS—NOTE ON 39:1–13 Psalm 39 is an exceptionally heavy lament, which compares with Job 7 and much of Ecclesiastes. It also carries on the here-todaygone-tomorrow emphasis of Ps. 37 with a new twist, an application to all men, especially the psalmist. In this intense lament, David will break his initial silence with two rounds of requests and reflections about the brevity and burdens of life.
I. Introduction: David's Silence (39:1–3) II. Round One: The Brevity and Burdens of Life (39:4–6)
A. His Request for Perspective (39:4)
B. His Reflections on Perspective (39:5–6) III. Round Two: The Brevity and Burdens of Life (39:7–13)
A. His Reflection on Hope (39:7)
B. His Requests and Reflections on Providence (39:8–11) C. His Requests for Relief (39:12–13)
PSALMS—NOTE ON 39:Title to Jeduthun. This is most likely a specifically designated worship director (cf. 1 Chron. 9:16; 16:37ff.; 25:1–3; Neh. 11:17).
PSALMS—NOTE ON 39:1 I will . . . I will. The form of these expressions intimates strong volitional commitments. not sin with my tongue. This sinning could have been in one or both of two ways: 1) directly, by criticizing God for not bringing retribution on the wicked, and 2) indirectly, by complaining in the hearing of the wicked.
PSALMS—NOTE ON 39:2 His silence did not ease his pain; it seemed to make it all the worse.
PSALMS—NOTE ON 39:3 Cf. Jeremiah's predicament in Jer. 20:9. then I spoke with my tongue. Contrast the silence of Ps. 39:1. Yet, he did not violate the conditions of his original commitment, since he did not vent before men, but unloaded his burdens before God (cf. vv. 4ff.)
PSALMS—NOTE ON 39:4 For similar prayers about the brevity and burdens of life, cf. Job 6:11; 7:7; 14:13; 16:21–22; Ps. 90:12; Eccles. 2:3.
PSALMS—NOTE ON 39:5 handbreadths. He measures the length of his life with the smallest popular measuring unit of ancient times (1 Kings 7:26); cf. "four fingers" (i.e., about 2.9 in.) in Jer. 52:21. and my lifetime is as nothing before you. On "measuring" God's age, cf. Ps. 90:2. breath. For the same Hebrew word, cf. Eccles. 1:2ff., " vanity " (a total of 31 occurrences of this term are in Ecclesiastes); Ps. 144:4. On the concept in the NT, cf. James 4:14.
PSALMS—NOTE ON 39:6 Surely for nothing they are in turmoil. On the futility and irony of this phenomenon, cf. Job 27:16 in context; Eccles. 2:18–23 and Luke 12:16–20.
PSALMS—NOTE ON 39:9 In this verse, the terminology of 38:13 and 39:2 reappears, accompanied by the theology of Job 42.
PSALMS—NOTE ON 39:11 like a moth. The moth normally represented one of the most destructive creatures, but here the delicacy of the moth is intended (cf. Job 13:28; Isa. 50:9; 51:8; Matt. 6:19ff.).
PSALMS—NOTE ON 39:12 sojourner . . . guest. He considers himself to be a temporary guest and squatter in the presence of God; on the terminology, cf. Lev.
25:23; Deut. 24:19ff.; 1 Chron. 29:15; Ps. 119:19; and for the concept in the NT, cf. Heb. 11:13 and 1 Pet. 2:11.
PSALMS—NOTE ON 39:13 This stark request is parallel in its intention with v. 10.
PSALMS—NOTE ON 40:1–17 Psalm 40 begins with a high flight of thanksgiving and ends with a mixture of prayer and lament (cf. the movement of Ps. 27). Furthermore, the last five verses of Ps. 40 are nearly identical to Ps. 70. Crucial associations surface throughout this psalm. The first is between the theocratic king as an individual and the community of the theocratic people. Beyond this, from the vantage point of NT revelation, an association with the Greater David is contained in seed form in 40:6–8 (cf. Heb. 10:5–7). Historical precedent and prayers for a present plight move the psalm along from beginning to end. Attitudinally, David understood the importance of what would be explicitly commanded through Paul in Rom. 12:1–2. These elements constitute only a part of the richness of Ps. 40. The following notes will help to follow David's mental movements through these 17 verses: Two situations constitute the framework for the psalmist's publicized expressions of worship in Ps. 40.
I. Precedent from a Past Situation (40:1–10)
A. The Merciful Rescue by God (40:1–3)
B. The Multiple Resources in God (40:4–5) C. The Motivational Responses to God (40:6–10) II. Prayers for a Present Situation (40:11–17)
PSALMS—NOTE ON 40:2 the pit of destruction . . . the miry bog. The imagery describes his past hopeless and helpless situation; cf. the language of 69:2, 14; Jer. 38:6ff. God by his grace had taken him from no footing to sure footing.
PSALMS—NOTE ON 40:3 a new song. See note on Ps. 33:3.
PSALMS—NOTE ON 40:3–4 trust in the Lord . . . the Lord his trust. The verb and the noun forms of this important Hebrew root connote a faith of confident commitment, here in the right object, God alone (cf. the teaching of Jer. 17:7). David's desire was always to make such commitment contagious.
PSALMS—NOTE ON 40:5 Cf. the psalmist's pleasant "frustration" in 139:12–18.
PSALMS—NOTE ON 40:6–8 The author of Hebrews dramatically applies these verses to the Greater David (Heb. 10:5–7).
PSALMS—NOTE ON 40:6 sacrifice and offering you have not delighted. He is not negating the commandment to offer sacrifices, but is emphasizing their being offered with the right attitude of heart (contra. Saul, 1 Sam. 15:22–23; note the
emphases on proper spiritual prerequisites for sacrifices in Ps. 19:14; 50:7–15; 51:15–17; 69:30–31; Isa. 1:10–15; Jer. 7:21–26; Hos. 6:6; Amos 5:21–24; Mic. 6:6–8; Matt. 23:23). you have given me an open ear. Lit., "ears" or "two ears you have dug for me." This pictures obedience and dedication.
PSALMS—NOTE ON 40:7 in the scroll of the book it is written of me. Deuteronomy 17:14–20 would apply to the lesser David; cf. likely applications regarding the Greater David in passages like Luke 24:27 and John 5:39, 46.
PSALMS—NOTE ON 40:9 glad news of deliverance. This word for "good news" in Hebrew (cf. the root in Isa. 40:9; 41:27; 52:7; 60:6; 61:1) is the precursor of the NT terminology for the "gospel" and "preaching the gospel," i.e., "announcing the good news." The word translated "deliverance" here is "righteousness" in the Hebrew (see esv footnote), and this "righteousness" is identified as God's righteousness in the next verse (Ps. 40:10).
PSALMS—NOTE ON 40:10 David's spirit here was encountered previously in 22:22–23.
PSALMS—NOTE ON 40:12 Cf. both external persecution and internal perversity in Ps. 38.
PSALMS—NOTE ON 40:13–17 See notes on Psalm 70.
PSALMS—NOTE ON 41:1–13 The words of this psalm are general and apply to anyone who might be considered "down." The most painful and specific factor addressed here is the insult that is being added to the psalmist's injury (cf. Ps. 6; 38; and portions of Job and Jeremiah). While the form and structure of Ps. 41 are quite complex, "blessed" serves as bookends in 41:1, 13. Within these, other elements include 1) confidence (vv. 1b–3; 11–12), 2) prayers (vv. 4, 10), and 3) lament (vv. 5–9), with moments of wisdom and praise. David's message in Ps. 41 speaks of God's tender, loving care in the critical care unit of life.
I. Recognizes Human Compassion (41:1a) II. Revels in God's Care for the Compassionate (41:1b–3) III. Requests Grace, Health, and Forgiveness (41:4) IV. Rehearses the Meanness that He Has Experienced (41:5–9)
V. Requests Grace, Health, and Retribution (41:10) VI. Revels in God's Care for Him Personally (41:11, 12)
VII. Recognizes Divine Compassion (41:13)
PSALMS—NOTE ON 41:1 Blessed. On this "blessed," cf. 1:1 and 2:12.
PSALMS—NOTE ON 41:2 called blessed in the land. The verb "blessed" is from the same Hebrew root as the exclamatory description "blessed" of v. 1 (on other occurrences of the verb, cf. Prov. 3:18; 31:28; Song 6:9).
PSALMS—NOTE ON 41:3 The Lord sustains him on his sickbed. This pictures God as Physician dispensing his tender, loving care
PSALMS—NOTE ON 41:4 for I have sinned against you! The ancient Near Eastern association of sin and sickness returns (cf. 31:10; 32:5; 38:3–4, 18; 40:12; etc.). On the explicit combination of "sinning against," cf. Ps. 51:4. This perspective of the psalmist does not negate the reference to his basic "integrity" in 41:12.
PSALMS—NOTE ON 41:6 And when one comes . . . he goes out. This hypocritical "sick call" really adds insult to injury. The visitor lies to the sick one and gathers "information" for more slander.
PSALMS—NOTE ON 41:9 Even my close friend . . . lifted his heel against me. David's close companion betrayed him; he kicked him while he was "down." The Greater David's experience and the employment of this reference in John 13:18 was to Judas (cf. Matt. 26:21ff.).
PSALMS—NOTE ON 41:13 Blessed be. The essence of the Hebrew root of "amen" is "it is true," i.e., reliable, confirmed, verified. Notice that Book I of the Psalms (Ps. 1–41) closes with a doxology; cf. the endings of the other four books (Ps. 72:18–19; 89:52; 106:48; 150:6).
PSALMS—NOTE ON 42:1–11 As in the case of Ps. 9 and 10, Ps. 42 and 43 were originally probably one. Some ancient manuscripts put them together; Ps. 43 has no title while the rest around it do. In form, Ps. 42 may be considered an individual lament. This psalm also exemplifies a primary characteristic of Book II of the Psalms, the preference of the ascription "God" (or parallels to it) for the Deity. The occasion and situation of Ps. 42 are historically unspecified; however, what is obvious is that the psalmist's situation was intense and greatly aggravated by his surrounding mockers. Consequently, Ps. 42 is a dirge of two stanzas.
I. Stanza One: The Psalmist Sings of His Drought (42:1–5)
A. The Content of This Stanza (42:1–4)
B. The Chorus of This Dirge (cf. v. 11) (42:5) II. Stanza Two: The Psalmist Sings of His Drowning (42:6–11)
A. The Content of This Stanza (42:6–10)
B. The Chorus of This Dirge (cf. v. 5) (42:11)
PSALMS—NOTE ON 42:Title The references to "the choirmaster," i.e., the worship director, and Maskil, a "contemplation" or lesson (see esv footnote; cf. 32:1) are not new, but the reference to "the Sons of Korah" is. On the ancestry of "the Sons of Korah," cf. Num. 26:10ff.; 1 Chron. 6:16ff.; 2 Chron. 20:19. A total of 11 psalms are associated with this group, and seven of them are found in Book II (Ps. 42; 44; 45; 46; 47; 48; 49). These people are probably better regarded as the Levitical performers, rather than the authors of these psalms (i.e., "For the Sons of Korah").
PSALMS—NOTE ON 42:1 As a deer pants . . . pants my soul. On this simile from nature, cf. Joel 1:20. In the psalmist's estimation, he is facing a severe divine drought.
PSALMS—NOTE ON 42:2 My soul thirsts for God. On this desire for the water of God, cf. 36:8–9; Isa. 41:17; 55:1; Jer. 2:13; 14:1–9; 17:13; John 4:10; 7:37–38; Rev. 7:17; 21:6; 22:1, 17.
PSALMS—NOTE ON 42:4 These things I remember as I pour out my soul. Such language also characterizes Jeremiah's Lamentations, indicating a heavy dirge. On "pouring out one's soul" or "heart," cf. 1 Sam. 1:15; Ps. 62:8; Lam. 2:19. These are attempts at trying to unburden oneself from intolerable pain, grief, and agony.
PSALMS—NOTE ON 42:5 cast down . . . turmoil. In this active introspection the psalmist rebukes himself for his despondency.
PSALMS—NOTE ON 42:6 the land of Jordan . . . of Hermon . . . Mount Mizar. The Jordan and Mount Hermon notations refer to a location in northern Palestine, an area of head waters that flow southward. These locations signal that a sharp contrast in the word pictures describing the psalmist's change in condition is imminent. He is about to move from drought to drowning (cf. vv. 7ff.). The location and significance of Mount Mizar is not known.