Psalm 4 — 5
the Lord they would do so when they returned to Jerusalem. This is what Jonah did (Jonah 2:9). Absalom was offering insincere and hypocritical sacrifices to impress the people (1 Sam. 15:12), but God didn't accept them. (See Ps. 50:14–15.)
meaningful when you recall that David's name means "beloved."
PSALM 5
Trust the Lord (5b). Absalom was trusting his leadership, his army, his clever strategy, and his popularity with the people, but he wasn't trusting the Lord. His plans were destined to fail.
Like Psalm 3, this is a morning psalm (v. 3). David may have written it during the crisis caused by Absalom, but we have no indication that he did. However, the description of David's enemies given in verses 4–6 and 9–10 suggests the period prior to David's flight from Jerusalem. The New International Version translates verse 10 "Let their intrigues be their downfall," and there was certainly a great deal of deception and intrigue going on at that time.8 The Hebrew words for "house" and "holy temple" (v. 7) are also used for the tabernacle in Exodus 23:19, Deuteronomy 23:18, Joshua 6:24, 1 Samuel 1:9, 3:3, and 3:15, so we don't have to date the psalm from the time of Solomon. Nehiloth in the title is a musical instruction that probably means "for flutes."
David was not only a great king and military strategist, but he was also a loving shepherd who cared for his people and wanted them to walk with the Lord. David knew that the spiritual condition of his people was far more important than their military skill, for the Lord gives victory to those who trust and obey (Ps. 51:16–19).
Praise the Lord (vv. 6–8) David's leaders reported to him what many of the people were saying, so he knew that there was discouragement in the ranks (see also 3:2). "Who will show us any good?" means "O that we might see some good!" (AB), or "Can anything good come out of this?" or "Who can get us out of this plight?" The tense of the verb indicates that this discouraging statement was repeated again and again by the complainers, and the more they complained, the more others took up the strain. The Jewish Publication Society version reads, "O for good days!" It's well been said that "the good old days" are a combination of a bad memory and a good imagination. What kind of "good" were the people looking for—material wealth, peace and security at any price, a godly king, a successful new king?
Because of the prayer in verse 10, Psalm 6 is classified as one of the "imprecatory psalms" (see 12, 35, 37, 58, 59, 69, 79, 83, 109, 139, 140). In these psalms, the writers seem to describe a God of wrath who can hardly wait to destroy sinners. The writers also seem to picture themselves as people seeking terrible revenge against these enemies. But several facts must be considered before we write off the psalmists as pagan brutes who cannot forgive, or God as a "dirty bully." To begin with, the enemies described are rebels against the Lord (5:10), and in some instances, against the Lord's anointed king. The Jews were a covenant people whom God promised to protect as long as they obeyed Him (Lev. 26; Deut. 27—29). In His covenant with Abraham, God promised to bless those who blessed Israel and to curse those who cursed them (Gen. 12:1–3). When the Jews asked God to deal justly with their wicked enemies, they were only asking Him to fulfill His covenant promises. "God is love" (1 John 4:8, 16), but God is also "light" (1 John 1:5), and in His holiness, He must deal with sin. Ever since the fall of man in Genesis 3, there has been a battle going on in the world between truth and lies, justice and injustice, and right and wrong; and we cannot be neutral in this battle. "If the Jews cursed more bitterly than the Pagans," wrote C. S. Lewis in Reflections on the Psalms, "this was, I think, at least in part because they took right and wrong more seriously. For if we look at their railings we find they are usually angry not simply because these things have been done to them but because these things are manifestly wrong, are hateful to God as well as to the victim" (30).
David knew what kind of good he wanted: the light of God's smile upon him and his people. To see the glorious face of God and know that He was well pleased would take care of everything. This statement refers to the priestly blessing in Numbers 6:24–26, and see also 31:16; 44:3; 67:1; 80:3, 7, 19; and 119:135. There was no priest present to bestow this blessing, but David knew that God would answer the prayer of his heart. The king wanted to see the Lord change darkness into light, and that's exactly what He did. But not only did David's darkness become light, but his discouragement was replaced by joy (v. 7). The Israelites experienced great joy at weddings and bountiful harvests (Isa. 9:3; Jer. 48:33); but the joy God gave David exceeded even those times. (See Rom. 15:13; John 16:24.) Finally, David praised God for the peace the Lord placed in his heart before the battle had been fought and won (v. 8; see 3:5). God had given him rest the night before, and now he would rest again, knowing that God was his shield (3:3). The Hebrew word for "peace" (shalom) means much more than the absence of conflict. It carries with it the ideas of adequacy for life, confidence and fullness of life. Perhaps the Lord brought Deuteronomy 33:12 to David's mind—"The beloved of the Lord shall dwell in safety by Him, who shelters him all day long …" (nkjv). This promise is even more
Those who have difficulty accepting the "imprecations" in The Psalms must also deal with them in Jeremiah (11:18ff.; 15:15; 17:18; 18:19ff.; 20:11ff.) and in the preaching of John the Baptist (Matt. 3) and Jesus (Matt. 23), as well as in the requests of the martyrs in heaven (Rev. 6:9–11). However, no one will