36:5, 26) Elihu didn't need the wisdom that comes with experi-

36:5, 26) Elihu didn't need the wisdom that comes with experi-

Job 31—32 must respect age and experience (Job 32:4, 6–7). It would have been a terrible breach of etiquette had Elihu interrupted his elders.

trial had gone on long enough, and it was time for the Judge to act.

Job's three friends were silent, appalled that Job had dared to speak so boldly to God and about God. They were sure that God's judgment of Job was the next thing on the agenda.

His second reason was because he wanted to hear the complete debate and have all the arguments before him (v. 11; Prov. 18:13). The fact that Elihu quoted from their speeches indicates that he had listened closely and remembered what each man said (Job 32:12). Like many "young theologians," Elihu had a bit of youthful conceit in his speeches ("Hear what I know!"—vv. 6, 10, 17; 33:1–3); but for the most part, he was a sincere young man who really thought he could help Job find answers to his questions.

God was silent. No fire came from heaven, and no voice spoke in divine wrath. The silence was God's eloquent witness to the three friends that they were wrong in what they had said both about Job and about God. It was also God's witness to Job that the God of the universe is not at the beck and call of His creatures. God doesn't appear just because somebody thinks it's time for a showdown.

Having introduced himself into the discussion, Elihu then gave four reasons to explain why it was important for him to speak and for them to listen. After all, he was a "nobody"; and he had to convince them that what he had to say was worth hearing.

At the famous "Speaker's Corner" in London's Hyde Park, a man denouncing Christianity issued this challenge: "If there is a God, I will give Him five minutes to strike me dead!" He took out his watch and waited. After five minutes, he smiled and said, "My friends, this proves that there is no God!"

He was indignant (Job 32:1–3, 5). Four times in these verses we are told that Elihu was angry. He was angry at the three friends for not refuting Job, and he was angry at Job for justifying himself rather than God. Job claimed that God was wrong, and the three friends couldn't prove that Job was wrong! Bildad, Zophar, and Eliphaz had given up the cause (v. 15) and were waiting for God to come and deal personally with Job (vv. 12–13). Elihu was disgusted at their failure. "It is easy to fly into a passion—anybody can do that," wrote Aristotle. "But to be angry with the right person to the right extent and at the right time and with the right object and in the right way—that is not easy, and it is not everyone who can do it."

A Christian believer in the crowd called to him, "Do you think you can exhaust the patience of Almighty God in five minutes?"

However, in the crowd around the ash heap, one person was not silent. It was Elihu, a man so unknown that his full pedigree had to be given so people could identify him (Job 32:2). Neither Job (1:1) nor his three friends (2:11) needed that kind of detailed identification for others to know them.

Elihu gave a long speech—six chapters in our Bible—in which he explained the character of God and applied this truth to Job's situation. One way to outline his speech is as follows:

He was inspired (Job 32:8–10). Age should bring wisdom, but there is no guarantee that it will (Prov. 16:31). Alas, there are old fools as well as young fools! As a younger man, Elihu couldn't claim to have wide experience in the ways of God and men; but he claimed to have something better: the insight of the Spirit of God. The Holy Spirit had instructed Elihu's spirit (1 Cor. 2:11) and revealed God's truths to him. Elihu didn't need the wisdom that comes with experience, for he had been taught by God (Ps. 119:97–100).

1. God is speaking through me (Job 32; note v. 8) 2. God is gracious (Job 33; note v. 24) 3. God is just (Job 34—35; note 34:10–12) 4. God is great (Job 36—37; note 36:5, 26)

This explains why Elihu repeatedly exhorted Job and his friends to listen to him (Job 32:10; 33:1, 31, 33; 34:2, 10, 16; 37:14). It also explains why he emphasized the phrases "mine opinion" (32:6, 10, 17; "what I know" in the niv) and "my words" (33:1–3). It isn't every day that you can hear a man who has been inspired by God, so you had better listen!

While Elihu said some of the same things as the other speakers, his purpose was different from theirs. He was not trying to prove that Job was a sinner, but that Job's view of God was wrong. Elihu introduced a new truth into the debate: that God sends suffering, not necessarily to punish us for our sins, but to keep us from sinning (33:18, 24) and to make us better persons (36:1–15). Paul would have agreed with the first point (2 Cor. 12:7–10) and the writer of Hebrews with the second (Heb. 12:1–11).

He was impartial (Job 32:14, 21–22). "Now he has not directed his words against me, so I will not answer him with your words" (v. 14 nkjv). Elihu made it clear that he had no reason for taking sides since neither Job nor any of the three friends had attacked him personally. Elihu also said that he would avoid rehashing the same arguments that they had used, though he didn't fully live up to that promise.

Let's consider the first two of Elihu's affirmations about God.

God is Speaking Through Me (Job 32) Elihu emphasized that he had waited patiently before speaking, and he gave two reasons. For one thing, he was younger than Job and the three friends; and youth

Elihu may have been impartial but he was by no means neutral. He was too angry for that! He promised

Job 32—33 confused Zophar's words with Job's words. It may have sounded like Job was claiming to be sinless, but he was only saying that he was blameless, which is an entirely different thing.

to deal only with issues, but some of the things he said in his anger were more personal than philosophical. But he did keep his promise and not flatter anyone (vv. 21–22). As you read his speech, you will notice that six times he addressed Job by his first name (33:1; 34:5, 7, 35, 36; 35:16), something that even Job's three closest friends had not done in their many speeches. In the East, it was most unusual for a younger man to address his elders in such a familiar way.

Second, Elihu quoted Job as saying that God was unjust and was treating him like an enemy (33:10–11). This quotation was true (13:24, 27; 16:9; 19:7, 11). In his speeches, Job had repeatedly asked God why He was attacking him and why He didn't give him a fair trial. Elihu's great concern was not to debate what Job said about himself but to refute what Job said about God.

He was impelled (Job 32:16–20). Elihu had waited a long time for the opportunity to speak; and while he was waiting, the pressure within him had built up to the bursting point. He was full of words like a wineskin full of wine. As the new wine ferments, it produces gas that inflates the wineskin; and if the skin is old and dry, it will break (Matt. 9:17). If anybody had suggested that Elihu was "full of gas," he would have been offended; because to him, it was God's Spirit compelling him to speak. Elihu had a mandate from God to tell everybody what he knew. Little did he know that, when God finally appeared on the scene, He would completely ignore Elihu and all that he said.

This "young theologian" knew something about public speaking because Job 33 is a model address. First, he stated his thesis in verses 12–14: God is greater than man and speaks to him in ways that he may not always recognize. He then described three different ways that God may speak to man: dreams and visions (vv. 15–18), suffering (vv. 19–22), and the ministry of the mediating angel (vv. 23–33).

The word pit is used five times in verses 14–33. God's purpose in discipline is to save people from death (James 5:19–20) by breaking their pride and bringing them back to the place of obedience (Job 33:17–18). God seeks to keep them from the pit (v. 18), but rebellious sinners draw near to the pit (v. 22), then go down to the pit (v. 24), and into the pit (v. 28). When it is almost too late, the Mediator brings them back from the pit (v. 30), and they are rescued. "God does all these things to a man—twice, even three times—to turn back his soul from the pit, that the light of life may shine on him" (vv. 29–30 niv). God is "not willing that any should perish" (2 Peter 3:9).

God is Gracious (Job 33) This is a remarkable speech because it introduces into the debate a new insight into the purpose of suffering. Job's friends had argued that his suffering was evidence that God was punishing him for his sins, but Elihu now argues that sometimes God permits us to suffer to keep us from sin. In other words, suffering may be preventive and not punitive. (See Paul's experience recorded in 2 Cor. 12:7–10.) God does all He can to keep us from sinning and going into the pit of death, and this is evidence of His grace (Job 33:24).

Dreams and visions (Job 33:15–18). In Bible times, God sometimes spoke to people through dreams and visions; today His Spirit directs us primarily through His Word (Heb. 1:1–2). If sinners have frightening visions or dreams, it might shock them and keep them from committing the sins they had planned. Job himself experienced terrifying dreams (Job 7:13–14), and Eliphaz had an unforgettable night vision (4:12–21). God sends dreams and visions in order to "open the ears of men," which gets them to listen to God's Word and obey. If they don't humble themselves, they may go down to the pit of death.

Before launching into his argument, Elihu assured Job that his words were sincere and given by God's Spirit, so Job had no reason to be afraid (vv. 1–7). Elihu didn't claim to have any "inside track" with God; he was made of clay just like Job. He promised not to be heavy-handed in his speaking, and he invited Job to feel free to reply. Elihu didn't want this to be a monologue, but that's exactly what it turned out to be. Either Job was silenced by what Elihu said, or Elihu didn't pause long enough for Job to speak (see vv. 31, 33), or Job didn't think it was worthwhile to respond.

A man stopped a stranger on a New York City street and said, "Can you share a dream with me? I'm on my way to my psychiatrist, and I haven't slept for a week. I desperately need a dream to tell him!"

Having assured Job that his words would be helpful and not hurtful, Elihu then proceeded to quote what Job had said about himself (vv. 8–11). Job's words will form the premise for Elihu's argument.

Not all dreams have hidden meanings, and not all dreams come from God with special messages in them. More than one nightmare has been caused by improper diet! People who plan their lives around what they learn from the "dream book" are asking for confusion rather than direction. God can use dreams to shake the confidence of a proud sinner, but this is not His normal approach today.

First, Elihu said that Job had claimed to be sinless (v. 9), which was not what Job had said. That Job claimed to be sinless was Zophar's interpretation, not Job's declaration (11:4). Job did say that he did not lie (6:30), that he was not wicked (10:7), that he was just and upright (12:4), and that he had not disobeyed God (23:11–12); but he never said he was sinless. He consistently maintained his integrity (2:3; 27:4–5) but never said he was perfect. In fact, he denied perfection (9:20–21). Elihu's basic premise was weak because he

Suffering (Job 33:19–22). In The Problem of Pain, C. S. Lewis says, "God whispers to us in our pleasures, speaks in our conscience, but shouts in our pains: it is

Job 33—34 visited the earth in Old Testament times to deliver special messages and accomplish important tasks (Gen. 16:9; 22:11; Ex. 3:2; Judg. 6:11). But Elihu saw this Angel not only as a Mediator between God and men, but also as the Provider of the ransom for sinners.

His megaphone to rouse a deaf world." God sometimes uses pain to warn us, humble us, and bring us to the place of submission (Heb. 12:1–11). Elihu describes a sick man, suffering on his bed, wasting away because he has no appetite. (Is this a picture of Job? See 6:7; 7:3–6; 16:8; 17:7; 19:20.) But this man is suffering because God wants to get his attention and prevent him from breaking God's law.

This is the heavenly "mediator" that Job has been asking for throughout the debate! Job wanted an "umpire" to bring him and God together for a trial (Job 9:33), a heavenly "witness" to argue his case before God (16:19), a "redeemer" who would vindicate him even after his death (19:25). The ministry of this Angel is purely an act of God's grace (33:24). "Spare him from going down to the pit; I have found a ransom for him" (v. 24 niv). That sounds like our Lord Jesus Christ, who is both our Mediator and our Ransom (1 Tim. 2:5–6).

It is a mistake to say that all suffering comes from God, because we cause some suffering ourselves. Careless driving may lead to an accident that will make many people suffer. Improper eating may upset the body and cause abused organs to protest with pain. There is pleasure in sin (Heb. 11:25), but sin causes suffering. "The way of transgressors is hard" (Prov. 13:15). If people defy the law of God, there is a price to pay.

The concept of "the ransom" is woven into the fabric of biblical theology. The Hebrew word means "to atone for sin by the offering of a substitute." The condemned sinner can't be set free by the paying of some cheap price such as money (Ps. 49:7–9), good works, or good intentions. It must be a ransom that God will accept, and God asks for the shedding of blood (Lev. 16—17). Job didn't ask his three friends to ransom him because he knew they couldn't (Job 6:21–23). Only God can provide the ransom, and He did. If God has provided a ransom for lost sinners about to go down into the pit, how foolish of them not to receive it!

And we must not say that all suffering is a punishment for sin. Elihu argues that sometimes God permits suffering in order to keep people from sinning and going to the pit. God gave Paul a "thorn in the flesh" to keep him from getting proud, and Paul learned to thank God for it (2 Cor. 12:7–10). Elihu hoped that Job would submit to God, accept his painful situation, and get from it the blessings God had for him.

Nobody wants to be sick; everybody prays for healing. But the British Congregational theologian P. T. Forsyth said, "It is a greater thing to pray for pain's conversion than its removal." That's what Paul learned to do with his thorn in the flesh. What might have been a weapon to tear him down became, by the grace of God, a tool to build him up! Had he lost that messenger of pain, Paul might have become proud of his spiritual achievements; and that pride might have led him into sin.

Elihu promised Job that God would radically alter his situation if only he would humble himself. It would be like a "new birth" (33:25; see John 3)! He would once more enjoy prayer and fellowship with God (Job 33:26). He would confess his sins and admit that God had punished him far less than he deserved (v. 27). Job would move out of the darkness into the light and gladly bear witness of God's redemption (v. 28).

Elihu has presented two ways that God speaks to people in order to keep them from the pit: visions and dreams, and sickness and pain. Now he presents the third.

Job 33:31–33 suggests that Elihu wanted Job's response, but at the same time Elihu wanted Job to keep quiet! Elihu was filled to the brim with his subject and didn't want to stop talking. But Job didn't reply because he was waiting for God to speak. Job had already stated his case and thrown down the gauntlet. What Elihu thought about him or said to him made little difference to Job.

The ministry of the mediating angel (Job 33:23–33). The book of Job opens with a description of God's heavenly court where the angels ("sons of God") report for duty (Job 33; 1:6ff.; 2:1ff.). Eliphaz mentions the angels in 4:18 and possibly in 5:1 ("holy ones"), and angels are also mentioned in 38:7 as rejoicing at the creation of the world. Except for this present passage, these are the only references to angels in the book.

Job had taken his case to a much higher court; and when Elihu finishes speaking, the Judge will appear.

Elihu paints an awesome picture. The sinner has been warned by dreams and visions and has been chastened by sickness and suffering. He is drawing near to the grave, and "the destroyers" ("messengers of death," niv) are about to capture him (33:22). Then a special messenger suddenly stands up ("one among a thousand") and pleads his case. This messenger has a twofold ministry: he tells the sufferer what he ought to do (v. 23), and he intercedes with God to have the person restored.

CHAPTER TWELVE Job 34—37 ELIHU EXPLAINS AND DEFENDS GOD

"What, then, is the God I worship? … You are the most hidden from us and yet the most present among us, the most beautiful and yet the most strong, ever enduring; and yet we cannot comprehend you."

It seems likely that this interceding angel is the Angel of the Lord, our Lord Jesus Christ, the Mediator who gave His life as a ransom for sinners (1 Tim. 2:5; Mark 10:45). As the Angel of the Lord, the Son of God

—ST. AUGUSTINE

Job 34 perfect, then He cannot do wrong. An unjust God would be as unthinkable as a square circle or a round triangle. According to Elihu, what seems injustice to us is really justice: God is paying sinners back for what they do (Job 34:11). In fact, God is so just that He has ordained that sin itself will punish the evildoer. (See Ps. 7:15; 9:15–16; 35:8.) There is no way to escape the justice of God.

heology ("the science of God") used to be called "the queen of sciences" because it deals with the most important knowledge we can have, the knowledge of God. Theology is a necessary science, but it is also a difficult science; for it is our attempt to know the Unknowable (Rom. 11:33–36). God has revealed Himself in creation, in providence, in His Word, and supremely in His Son; but our understanding of what God has revealed may not always be clear.

Elihu emphasized that God is sovereign, and a sovereign God can be indicted by no law or judged by no court. The king can do no wrong. God was not appointed to His throne, so He can't be taken from it (Job 34:13). To say that God is unjust is to say that He is not God and therefore has no right to be on the throne. But God controls our very breath and can take our lives away in an instant (vv. 14–15; Acts 17:25, 28). "It is of the Lord's mercies that we are not consumed, because his compassions fail not" (Lam. 3:22).

"The essence of idolatry," wrote A. W. Tozer, "is the entertainment of thoughts about God that are unworthy of Him" (The Knowledge of the Holy, Harper & Row, 11). So, whoever attempts to explain and defend the Almighty must have the humble heart of a worshipper; for "knowledge puffs up, but love builds up" (1 Cor. 8:1 niv).

As you read Elihu's speeches, you get the impression that he was not growing; he was swelling. You also get the impression that his listeners' minds were wandering, because he kept exhorting them to listen carefully (Job 33:1, 31, 33; 34:2, 10, 16). In the last two-thirds of his speech, Elihu explained and defended the justice of God (Job 34—35) and the greatness of God (Job 36—37).

The book of Job magnifies the sovereignty of God. From the very first chapter, it is obvious that God is in control; for even Satan is told what he can and cannot do. During the debate, it appears that God is absent; but He is aware of how Job feels and what Job and his friends say. Thirty-one times in the book of Job, God is called "the Almighty." Elihu was right on target: God is sovereign and cannot do wrong.

God is Just (Job 34—35) Elihu had promised not to use flattery (Job 32:21), but he came close to it in 34:2 when he addressed his audience as "wise men" and "men of learning" (niv). Actually, he was flattering himself; because if these "learned wise men" were willing to listen to him, they must have thought that he was more learned and wise than they! Quoting Job's words (v. 3; 12:11), Elihu urged them to use discernment as they "tasted" his words, so that he and they might "learn together what is good" (34:4 niv). Elihu compared his speaking to the enjoyment of a tasteful and nourishing meal.

His second argument is that if God were unjust, there could be no just government on earth (Job 34:16–20). As a respected elder, Job had participated in local government and had helped to bring justice to the afflicted (29:7–17). But all human government was established by God (Gen. 9:1–7; Rom. 13:1–7); so if mortal man can execute justice on earth, why can't a holy and sovereign God execute justice from heaven? He can dethrone kings and remove nobles, and He shows no partiality (Dan. 4:25, 32, 35). If the God who rules the world were unjust, there could be no order or harmony; and everything would fall apart.

Elihu listed two of Job's complaints to be discussed: "God is unjust" (vv. 5–6) and "There is no profit in serving God" (vv. 7–9). He answered the first complaint in verses 10–37 and the second in Job 35.

However, Elihu made a big mistake in singling out and emphasizing only one divine attribute, the justice of God; for God is also loving and gracious. (Bildad had made the same mistake in his speeches.) In His wisdom, God devised a plan of redemption that satisfies both His justice and His love (Rom. 3:21–31). Because of the cross, God can redeem sinners and still magnify His righteousness and uphold His holy law.

"God is unjust" (Job 34:5–6, 10–37). The injustice of God was one of the major themes in Job's speeches. He felt that he was being treated like a sinner, and yet God would not "come to court" and tell Job what he had done wrong. (See 9:2, 17–20; 19:6–7; 27:2.) Elihu recalled Job saying that he was innocent and had been denied justice (34:5; 10:7; 6:29), and that God was shooting arrows at him (34:6; 6:4).

Elihu's third argument is that if God were unjust, then He must not see what is going on in the world (Job 34:21–30). But God is omniscient and sees all things! A human judge, with his limitations, hears a case and makes the best decision he can, and sometimes he's wrong. But God sees every step we take, and there is no place where we can hide from Him (Ps. 139:7–12). Job wanted God to meet him in court so he could present his case, but what could Job tell God that God didn't already know? "God has no need to examine men further, that they should come before him for judgment" (Job 34:23 niv). Unlike human officials, God is not obligated to conduct an inquiry and gather

Elihu presented three arguments to prove that there is no injustice with God. To begin with, if God is unjust, then He is not God (34:10–15). "Far be it from God, that he should do wickedness, and from the Almighty, that he should commit iniquity" (v. 10). "It is unthinkable that God would do wrong, that the Almighty would pervert justice" (v. 12 niv). Abraham asked, "Shall not the Judge of all the earth do right?" (Gen. 18:25), and the obvious answer is yes!

If God is truly God, then He is perfect; and if He is

Job 34—36 but our good deeds can't bribe Him, and our misdeeds can't threaten Him. God's character is the same whether men obey Him or disobey Him. God can't change for the better because He is perfect, and He can't change for the worse because He is holy.

evidence; He knows everything and can judge with perfect wisdom.

One of Job's complaints was that God was silent and had hidden His face from him (9:11; 23:1–9), but Elihu had an answer for that: "But if He remains silent, who can condemn him? If he hides his face, who can see him?" (34:29 niv). In Job 24, Job had accused God of ignoring men's sins; but what right had he to judge the Judge? God waited four centuries before judging the wicked nations in Canaan (Gen. 15:13–16) and 120 years before sending the flood (6:3). Sinners should be grateful that God gives them time to repent (2 Peter 3:9).

God cares for the birds and beasts, and they trust Him (Job 35:11; Matt. 6:25–34); but men made in the image of God don't cry out to God until they are under a terrible burden of oppression (Job 35:9). They forget God until trouble comes. But God knows that their prayers are insincere, so He doesn't answer them (vv. 12–13). This explains why Job's prayers haven't been answered: his heart was not right with God (v. 14).

But even if God doesn't relieve the burden, He can give the trusting sufferer "songs in the night" (v. 10; Ps. 42:8; 77:6). "Any man can sing in the day," said Charles Spurgeon. "It is easy to sing when we can read the notes by daylight; but he is the skillful singer who can sing when there is not a ray of light by which to read." The Lord gave "songs in the night" to Jesus before He went to the cross (Matt. 26:30) and to Paul and Silas in the prison in Philippi (Acts 16:25). If God doesn't see fit to remove our burdens, He always gives strength to bear them—and a song to sing while doing it!

God rules over nations and individuals (Job 34:29), but He is not responsible for their sins; for He gives them freedom to make decisions. They also have the freedom to turn from their sins and trust God. Because of this, Elihu closes this part of his speech with an appeal to Job that he confess his sins and repent (vv. 31–33). "Ask God to teach you what you don't know," he counsels, "and promise not to sin like this again" (see v. 32). God rewards us on His terms, not our terms; and one of His requirements is that we repent and turn from our sins.

Elihu dismisses Job's complaint that he can't see God. The important thing is that God sees Job and knows his case completely (Job 35:14). Job's situation won't be changed by his empty talk and many words (v. 16), so the only thing for Job to do is wait and trust (v. 14).

Elihu paused and gave Job opportunity to speak (v. 33), but Job said nothing. This may have angered Elihu even more because he ended this part of the address with a terrible accusation against Job. He said that Job lacked knowledge and insight, that he was rebellious and spoke proudly against God. Clapping the hands is today a sign of approval, but in that day it was a gesture of mockery and contempt (27:23; Lam. 2:15). Elihu concluded that Job needed even more testing (Job 34:36)! Perhaps that would bring him to his senses. Having disposed of Job's first complaint, Elihu turns to the second one.

God is gracious (Job 33), and God is just (Job 34— 35); but God is also great and mighty (Job 36—37), and Elihu thought that Job needed to recognize how great God is.

God is Great (36—37) "Behold, God is mighty" (Job 36:5). "Behold, God exalteth by his power" (v. 22). "Behold, God is great" (v. 26). In these two chapters, Elihu magnifies the greatness of God in His merciful purpose for man (vv. 1–25) and in His mighty power in nature (36:26— 37:13). He concludes his speech by making one last appeal to Job to fear the Lord and repent (vv. 14–24).

"There is no profit in obeying God" (Job 34:7–9; 35:1–16). Again, Elihu tries to throw Job's own words back in his face: "I am innocent" (10:7; 12:4; 27:6), and "What have I gained by obeying God?" (9:29–31; 21:15). Job did make the first statement, but the second is not an accurate quotation of his words. Job never did bargain with God as Satan said he would (1:9, 21; 2:9–10). Eliphaz had discussed this topic (Job 22) and had come to the conclusion that neither man's piety nor his iniquity could make any difference to the character of God. But Elihu felt it was important to deal with the theme again.

God's merciful purpose for man (Job 36:1–25). Elihu's self-importance reaches new heights as he introduces the last third of his speech (vv. 1–4). His listeners must have been getting restless; otherwise, why did he have to say, "Bear with me a little [longer]" (v. 2)? The statement "I will fetch my knowledge from afar" (v. 3) suggests that either he is boasting of wide knowledge or of getting his knowledge right from heaven. And to call himself "one perfect in knowledge" (v. 4 niv) is hardly an evidence of humility!

Elihu asked his listeners to look up to the heavens and see how far away the clouds were, and then imagine how far God's throne was from the earth (35:5–7). Can a man's sins or good deeds on earth exert such power that they will travel all that distance and change the Almighty in heaven?

(1) Explanation (vv. 5–15). The fact that God is great and mighty does not mean that He ignores man or has no concern for individuals. "God is mighty, but does not despise men; he is mighty and firm in His purpose" (v. 5 niv). What is that purpose? To punish the wicked and help the afflicted ("poor," vv. 6, 15). Elihu contrasts God's dealings with the arrogant

Then Elihu asked them to consider human society (vv. 8–16). Our sins or good works may affect people around us (v. 8), but God is not affected by them. Certainly God grieves over man's sins (Gen. 6:6) and delights in the obedience of the faithful (Ps. 37:23);

Job 36—37 and one evidence that we are learning our lessons is that we praise and thank Him, even for trials. "Glorify him for his mighty works for which he is so famous" (v. 24 tlb). "Praise changes things" just as much as "prayer changes things."

wicked and the afflicted righteous. "He does not keep the wicked alive, but gives justice to the afflicted" (v. 6 nasb).

Job thought that God was ignoring him, but God keeps His eyes on the righteous (v. 7; 1 Peter 3:12) and eventually transforms their circumstances. He lifts them from the ash heap to the throne (Luke 1:52–53) and sets them free from their chains (Job 36:7–8). He chastens us that He might correct us and teach us the right way to live. If we learn our lesson and obey, He will bless us once again. But if we rebel, He will destroy us (vv. 9–12).

God's mighty power in nature (Job 36:26— 37:24). "Behold, God is great, and we know him not" (36:26). This is the theme of the last part of Elihu's speech; and he illustrated it with the works of God in nature, specifically, God's control of His world during the seasons of the year.

(1) Autumn (36:27—37:5). In the East, after the heat and drought of summer, both the land and the people welcome the autumn rains. It is interesting to discover Elihu's insight into the "water cycle" of nature (evaporation, condensation, precipitation) and the need for electricity (lightning) to help the "system" work.

The response of the heart is the key. The hypocrites ("godless in heart," niv) only heap up wrath as they harden themselves against God. No matter how much God disciplines them, they refuse to cry out for help. But the humble in heart get God's message ("He speaks to them in their affliction," v. 15 niv) and turn from their sins. The phrase "the unclean" in verse 14 refers to the male prostitutes at the various idolatrous shrines (Deut. 23:17). Elihu chose this image as a picture of the very depths of shame and sin. The wicked not only die young (Job 36:14; 20:5, 11), but they die in disgrace.

With the mind of a scientist but the heart of a poet, Elihu describes the storm. He begins with the formation of the clouds (36:26–29), then the release of power by the lightning (vv. 30–32), and then the sound of the thunder (36:33—37:5). To Elihu, the lightning is the weapon of God (36:32), and the thunder is the voice of God (37:2, 4–5). In the East, you can see a storm brewing miles away and with fascination watch as it approaches.

(2) Application (vv. 16–25). Job must make a decision. "He [God] is wooing you from the jaws of distress to a spacious place" (v. 16 niv; Ps. 18:19). Job's table was laden with suffering when it could be laden with the choicest of foods. How would Job respond?

What was Elihu's response to the drama of the storm? For one thing, the storm reminded him of God's sovereignty and God's goodness. "This is the way he governs the nations and provides food in abundance" (36:31 niv). It also aroused in him a sense of awe at the mighty power of God (37:1). David recorded a similar experience in Psalm 29.

Elihu saw several dangers ahead for Job and tried to warn him. The first was that Job might look for some shortcut for getting out of trouble and thereby miss the message God had for him. Job might agree to let somebody "buy his way out," but no amount of money could do that (Job 36:18–19). The Wall Street Journal said it best: "Money is an article which may be used as a universal passport to everywhere except heaven, and as a universal provider for everything except happiness."

(2) Winter (vv. 6–10). At some point, the autumn rains become winter ice and snow. Workers must stop their labor, and wild animals retreat to the protection of their dens. God breathes on the waters, and they freeze. What the weatherman calls "meteorological phenomena," Elihu calls the miracle work of Almighty God. Isaac Watts agreed with Elihu when he wrote,

The second danger was that Job might consider taking his own life (v. 20). "The night" and "darkness" are images of death, and Job often expressed a longing to die (3:1–9, 20–23; 7:21; 10:18–22). Many sufferers have committed suicide in order to escape their hopeless situations, but there was not much danger that Job would take this route. Job was a man of faith and was not about to go into God's presence uninvited.

I sing the goodness of the Lord That filled the earth with food; He formed the creatures with His word, And then pronounced them good.

Elihu saw a third danger, that Job might give up all hope and turn to a life of sin (36:21). In my own pastoral ministry, I have counseled people who were so bitter against God that they abandoned their professions of faith and went back into the world. "If life is going to be this tough," they say, "then we might just as well enjoy ourselves while we can." They forget that there can be no true enjoyment without God, and that sin eventually brings its own harvest of suffering and sorrow.

There's not a plant or flower below But makes Thy glories known; And clouds arise and tempests blow By order from Thy throne.

(3) Spring (vv. 11–13). Eventually the warmer winds start to blow, the snow and ice melt, and the rain clouds appear once again. Elihu knew that the wind plays a most important part in the world's weather. Nobody can predict exactly what the wind will do (John 3:8), but God is in complete control (Ps. 148:8). The "water cycle" operates effectively: the clouds are

Finally, Elihu urged Job to catch a new vision of the greatness of God and start praising Him (vv. 22–25). God wants to teach us through our sufferings (v. 22),

Job 37

So, even though God said nothing about Elihu, the man did have a helpful ministry to Job. Unfortunately, Job wouldn't accept it.

full of water, the lightning flashes, and the rain falls. Sometimes God sends the storms for discipline (Job 37:13; Gen. 6–8; Ex. 9:13–26; 1 Sam. 12:16–19); but for the most part, the rain is the gift of His love and mercy (Job 37:13).

CHAPTER THIRTEEN Job 38—42 THE FINAL EXAMINATION

(4) Summer (vv. 14–18). Now the clouds "hang poised" (v. 16 niv), and everything is still. The summer sun heats the air, the south wind (the "sirocco") blows from the desert, and people start to "swelter in [their] clothes" (v. 17 niv). The sky is like a brass mirror, and nobody feels like doing anything but resting.

"I had a million questions to ask God; but when I met Him, they all fled my mind; and it didn't seem to matter."

But Elihu was doing much more than delivering a poetical, scientific lecture on the four seasons. He wanted Job to consider the greatness of God and the wonders of nature and realize how little Job really knew about God and His working in this world. Elihu asked Job three rhetorical questions—about the clouds, the lightning, the wind, and the rainless skies. "Can you explain these things?" he asked. "Can you control them?"

—CHRISTOPHER MORLEY T he storm that Elihu had been describing finally broke, and God spoke to Job out of the storm. The answer to Job's problems was not an explanation about God, such as the three friends and Elihu had given, but a revelation of God. The four men had declared and defended the greatness of God but had failed to persuade Job. When God displayed His majesty and greatness, it humbled Job and brought him to the place of silent submission before God. That was the turning point.

This led to Elihu's final thrust: "If you can't explain to us the everyday things of nature, then how will you ever prepare a court case to defend yourself before God?" He then warned Job that to challenge God might lead to Job's being swallowed up by God's judgment (v. 20). Verses 21–22 describe the "clear shining after rain" (2 Sam. 23:4), the blue sky, the bright sun, the "golden splendor" and "awesome majesty" of God (niv). "You can't even look at the sun," says Elihu, "and yet you want to meet God face to face!"

Swiss psychologist Dr. Paul Tournier wrote in his book Guilt and Grace (Harper & Row, 86), "For God's answer is not an idea, a proposition, like the conclusion of a theorem; it is Himself. He revealed Himself to Job; Job found personal contact with God."

Elihu's closing words remind us that, even though we can't fully understand God, we know that He is great and just and does not afflict men to no purpose. What should our personal response be? "Therefore, fear him"! Job had come to that same conclusion after pondering the works of God in the world (Job 28:24–28). It is possible that while Elihu was speaking, an actual storm was in the making in the distance; and when he finished, the storm broke—and God was in the storm!

We prefer that God speak to us in the sunshine, but sometimes He must speak out of the storm. This is how He spoke to Israel on Mount Sinai (Ex. 19:16–19; Heb. 12:18) and centuries later to Elijah (1 Kings 19:8–11). Ezekiel saw the glory of God in a storm and heard the voice of God speaking to him (Ezek. 1—2). Experiencing this majestic demonstration of God's power made Job very susceptible to the message God had for him.

God's address to Job centered on His works in nature and consisted of seventy-seven questions interspersed with divine commentary relating to the questions. The whole purpose of this interrogation was to make Job realize his own inadequacy and inability to meet God as an equal and defend his cause.

Job will now get what he'd been asking for: a personal meeting with God. Was he ready? Are we ready?

INTERLUDE With all his verbosity and lack of humility, Elihu did say some good things that Job needed to hear. Elihu's use of rhetorical questions in Job 37:14–18 prepared Job for the series of questions Jehovah would ask him in Job 38—41. Unlike the three friends, Elihu assessed Job's problem accurately: Job's actions may have been right—he was not the sinner his three friends described him to be—but his attitude was wrong. He was not the "saint" Job saw himself to be. Job was slowly moving toward a defiant, self-righteous attitude that was not at all healthy. It was this know-it-all attitude that God exposed and destroyed when He appeared to Job and questioned him.

"Then summon me, and I will answer," Job had challenged God, "or let me speak, and you reply" (Job 13:22 niv). God had now responded to Job's challenge. God's address can be summarized in three questions:

1. "Can you explain My creation?" (38:1–38) 2. "Can you oversee My creation?" (38:39—39:30) Job's first response (40:1–5) 3. "Can you subdue My creation?" (40:6—41:34) Job's second response (42:1–6)

The first question dealt with God's power and wisdom in bringing the universe into being. The second

Job 38 impression of a seal on clay or the unfolding of a beautiful garment taken out of a dark closet. But the light also puts an end to the evil deeds done in the darkness (John 3:19–21) and stops the criminal from attacking his victim.

dealt with His providential care of His creatures, and the third centered on two creatures (probably the hippopotamus and the crocodile) that defy man's ability to subdue them. When Job repented of his self-righteousness, God restored him (vv. 7–17).

The next eleven questions (Job 38:16–24) relate to the vast dimensions of creation. The average child today knows more about the heights and depths of the universe than Job and his friends could ever have imagined. Had Job ever taken a walk in the depths of the sea and visited "the gates of Sheol"? Did he know how far down he had to go to find the ocean's floor? (The greatest depth measured so far is in the Pacific Ocean—35,810 feet or 6.78 miles.) And as for the reaches of space, Voyager 2 spent twelve years going 4.4 billion miles, and in 1989 passed within 3,000 miles of Neptune's cloudbank!

God is now called "the Lord," that is, Jehovah God, a name that (except for 12:9) has not been used in the book of Job since the first two chapters. In their speeches, the men have called Him "God" and "the Almighty" but not "Jehovah." This is the name that God revealed to Israel centuries later (Ex. 3:13ff.), the name that speaks of His self-existence ("I AM THAT I AM") and His personal covenant relationship to His people.

"Can You Explain My Creation?" (38:1–38) Job was sure that his speeches had been filled with wisdom and knowledge, but God's first question put an end to that delusion: "Who is this that darkens my counsel with words without knowledge?" (Job 38:2 niv). The Living Bible paraphrases it, "Why are you using your ignorance to deny my providence?" God didn't question Job's integrity or sincerity; He only questioned Job's ability to explain the ways of God in the world. Job had spoken the truth about God (42:7), but his speeches had lacked humility. Job thought he knew about God, but he didn't realize how much he didn't know about God. Knowledge of our own ignorance is the first step toward true wisdom.

In verses 19–21, God asked Job if he could calculate the reaches of east and west, or if the horizons were too much for him to measure. Then God inquired if Job understood the heights where the snow and hail were stored until God needed them (vv. 22–23; Ex. 9:18–26; Josh. 10:11) or the places where God kept His lightning and winds (Job 38:24). To be sure, God's words are full of irony; but that's what Job needed to puncture his pride and bring him to his knees in repentance.

How much did Job know about the rain (vv. 25–28)? Did he know how to plot its course so that it would accomplish God's purposes? Could he tell the lightning where and when to flash? Was he able to "father" rain and dew so that the land would have the water that it needed? Can he explain why God sends rain to the places where nobody lives? Then God turned from the spring and autumn rains to the winter hail and frost (vv. 29–30). If Job didn't know how the rain was "fathered," did he understand how the ice was "born"?

God began with the creation of the earth (38:4–7) and compared Himself to a builder who surveys the site, marks off the dimensions, pours the footings, lays the cornerstone, and erects the structure. Creation was so wonderful that the stars sang in chorus and the angels (1:6; 2:1) shouted for joy, but Job wasn't on the scene! How, then, can he claim to know so much about the works of God?

By this time, Job was probably wishing for a reprieve; but the Lord kept right on. He centered Job's attention on the heavens—the Pleiades, Orion the hunter, the various constellations ("Mazzaroth," kjv), and the Bear ("Arcturus" with his cubs). Did Job understand the laws that governed their movements, and could he control these stars and planets and make them appear in their proper seasons? Man may study the heavens, but he can't control them.

From the beginning, God planned His creation to be a garden of joyful beauty; but sin has turned creation into a battlefield of ugliness and misery. Man in his selfishness is wasting natural resources, polluting land, air, water, and outer space, and so ravaging God's creation that scientists wonder how long our planet will support life as we know it. Mahatma Gandhi was right: "There is a sufficiency in the world for man's need but not for man's greed."

The question "Canst thou set its dominion in the earth?" (v. 33) is translated in the NASB, "Or fix their rule over the earth?" The NIV reads, "Can you set up God's dominion over the earth?" and The Living Bible says, "Do you know … how the heavens influence the earth?" Is there a suggestion here that the stars and planets have a direct influence over events on earth as the advocates of astrology maintain? Not at all. The statement can be paraphrased: "Job, if you understand so much about the heavenly bodies that are thought by some to affect the earth, then why don't you use that authority to change your situation?" The Lord was speaking with "holy sarcasm" and not revealing some profound truth.

The Lord then moved to a consideration of the seas (38:8–11). The image here is not building but birth: The seas were "knit together" in secret (v. 8; see Ps. 139:13) and then burst forth like a baby emerging from the womb. They were clothed with clouds and darkness, and their limits were set by God. "Who did all of this?" asked God of Job, and Job knew the answer.

The next aspect of creation that God mentioned was the sun (Job 38:12–15). Here God pictured Himself as a general commanding His troops (the heavenly host). Had Job ever told the sun to rise and dispel the darkness? As the light spreads across the world, it reveals the details of the landscape, like the

Job 38—40 reminded him of the bizarre anatomy and behavior of the ostrich and suggested that perhaps Job could explain it.

In verses 34–38, the Lord called Job's attention to the clouds. Since Job knew the laws of the heavens, could he order the clouds to give rain? Was the lightning his servant, reporting for duty? Could Job take inventory of the clouds and "tip them over" like jars to make the rain come?

The stork has beautiful wings that are very serviceable, but all the ostrich can do with her wings is fan the air! Why did God make a bird that couldn't fly but that could run faster than a horse? Why did He make a bird that puts her nest in such a vulnerable place where her eggs might be destroyed or eaten by a predator? Unlike most birds, why does she seem to be unmindful of her young?

Creating all these things is one thing; maintaining them for man's good is quite something else. The Lord moved next into a series of questions about His providential working in the world. He moved from the inanimate world to the animate.

The horse was next in line (vv. 19–25), an animal that was greatly admired and valued for strength and courage. This is a description of a war horse, not a farm horse; and you can visualize it prancing and pawing and eager to rush into the battle. When he hears the trumpet, he can't stand still, but runs so fast that he seems to be "eating up the ground." It was God, not Job, who made the horse with the strength and ability it needed to face danger and serve effectively on the field of battle.

"Can You Oversee My Creation?" (38:39—39:30) The Lord brought before Job's imagination a parade of six beasts (lioness, goat, hind [deer], wild donkey, wild ox, and horse) and five birds (raven, ostrich, stork, hawk, and eagle). As he contemplated these creatures, Job had to answer the question, "Do you understand how they live and how to take care of them?" Obviously, Job's reply had to be no.

The parade ended with two birds, the hawk and the eagle (vv. 26–30). Who gave the birds the instinct to migrate and the knowledge to build nests? Not Job! Eagles build their nests high on the cliffs; but God gave them keen eyesight so they can see their prey from afar, swoop down, and capture it. Eagles can also find corpses on which to feed themselves and their young because God made them that way.

The providence of God is certainly remarkable (see Ps. 104). In His wisdom and power, God supervises the whole universe and makes sure that His creatures are cared for. "You open Your hand and satisfy the desire of every living thing" (Ps. 145:16 nkjv). We humans have a difficult time keeping the machinery of life operating successfully, but God runs the whole universe with such precision that we build our scientific laws on His creation.

Job's First Response (40:1–5) God uses language that reflected Job's desire to take God to court and argue his case. "Will the faultfinder contend with the Almighty? Let him who reproves God answer it" (Job 40:2 nasb). God presented His case; now He gave Job opportunity to present his case. But Job has no case to present! His first words were, "Behold, I am vile!" which means, "I am insignificant and unworthy. I have no right to debate with God." Job had told his friends to cover their mouths (21:5), and others had covered their mouths when Job appeared (29:9); but now Job had to put his hand over his mouth lest he say something he shouldn't say (Prov. 30:32; Rom. 3:19). Until we are silenced before God, He can't do for us what needs to be done. As long as we defend ourselves and argue with God, He can't work for us and in us to accomplish His plan through us.

Did Job know how to feed the lion cubs or the young ravens (Job 38:39–41)? Would he even know that they were hungry? Where could he find food for them? The ravens would know to find the carcasses left behind by the lions because God taught the birds (even unclean ravens!) how to find food.

God then moved from the topic of death to the subject of birth. Did Job know the gestation periods for the goats and deer and how the young are born (39:1–4)? How do the little ones grow up safely, and how does the mother know when they are ready to leave home? Shepherds and farmers assist their animals during pregnancy and birth, but the wild beasts bring forth their young alone.

The wild donkey (vv. 5–8), also known as the "onager," roamed the wilderness freely and refused to be domesticated. It survived without human assistance because God taught it how to take care of itself. The wild ox (the "aurochs") was another "loner" in the animal kingdom (vv. 9–12), refusing to yield to the authority of men. You couldn't keep him in your barn, harness him to your plow, or force him to do your threshing.

But Job was not quite broken and at the place of sincere repentance. He was silent but not yet submissive; so, God continued His address.

"Can You Subdue My Creation?" (40:6—41:34) Instead of confronting Job again with the broad sweep of His creation, God selected only two creatures and asked Job to consider them. It's as though God were saying, "My whole universe is too much for you to handle. However, here are two of My best products. What can you do with them?"

"Now, Job," asked the Lord, "if you can't succeed with these animals, how do you expect to succeed when you meet Me in court? How strong do you think you are?"

God then turned to a description of two birds, the stork ("peacock," kjv) and the ostrich (vv. 13–18). God asked Job no questions in this paragraph; He simply

The issue now is not the power of God but the justice of God (Job 40:8). Job had said that God was

Job 40—42 again (vv. 8–9)! God drew a practical conclusion: "If you can't come to grips with the crocodile, how will you ever be able to stand before Me?" (vv. 10–11).

unjust in the way He treated him (6:29; 27:1–6) and in the way He failed to judge the wicked (21:29–31; 24:1–17). In 40:9–14, God asked, "Job, do you have the strength and holy wrath it takes to judge sinners? If so, then start judging them! Humble the proud sinners and crush the wicked! Bury them! You claim that you can do a better job than I can of bringing justice to the world, so I'll let you do it!"

In verses 12–24, God gave a poetical description of this great creature's mighty limbs, fierce teeth and strong jaws, and impregnable covering (vv. 12–17). When the crocodile churns up the river and blows out water, the sun reflects from the vapor; and it looks like fire and smoke from a dragon's mouth (vv. 18–21). His armor is so strong that he can go anywhere without fear (vv. 22–24).

However, before God turned Job loose on the sinners of the world, He asked him to put on his majestic robes and "practice" on two of His finest creatures, the hippopotamus (vv. 15–24) and the crocodile (41:1–34). If Job succeeded in subduing them, then he would qualify to execute judgment against a sinful world.

The chapter closes with a description of the leviathan's anger and courage (vv. 25–34). People flee from him in fear (v. 25), but he doesn't flee from them. In verses 26–29, God named eight different weapons that the leviathan laughs at and treats like pieces of straw or rotten wood. Just as this creature fears nothing around him, so he fears nothing under him; for his underside is protected with a covering like sharp pieces of pottery (v. 30). He fears no enemy on the land or in the water (vv. 31–32), for he makes the water to foam like the ingredients in the apothecary's mixing pot. And when he swims through the water, the wake looks like the white hair of an old man!

The hippopotamus (Job 40:15–24). Most students agree that the animal described is the hippopotamus, although some prefer the elephant or the water buffalo. The word behemoth is the transliteration of a Hebrew word that means "super-beast." Today's big-game hunter with his modern weapons would probably not be deterred by the hippo's size or strength, but this beast was a formidable enemy in the days of arrows and spears.

God reminded Job that He was the Creator of both the hippo and man (v. 15), and yet He made them different. The hippo eats grass and is strong and mighty; Job ate a variety of fine foods and was weak and unable to fight with the hippo. The hippo has a powerful body, with strong muscles and bones like iron rods; while man's body is (comparatively speaking) weak and easily damaged. The hippo lounges in the river, hidden under the water, and feeds on the vegetation that washes down from the hills; while man has to toil to earn his daily bread. A raging river doesn't frighten the hippo, and hunters don't alarm him. In Job's day, it was next to impossible to capture the hippopotamus; but how easy it is to capture a man!

Job's Second Response (42:1–6) Job knew he was beaten. There was no way he could argue his case with God. Quoting God's very words (Job 42:3–4), Job humbled himself before the Lord and acknowledged His power and justice in executing His plans (v. 2). Then Job admitted that his words had been wrong and that he had spoken about things he didn't understand (v. 3). Job withdrew his accusations that God was unjust and not treating him fairly. He realized that whatever God does is right, and man must accept it by faith.

Job told God, "I can't answer Your questions! All I can do is confess my pride, humble myself, and repent." Until now, Job's knowledge of God had been indirect and impersonal; but that was changed. Job had met God personally and seen himself to be but "dust and ashes" (v. 6; 2:8, 12; Gen. 18:27).

"Now, Job," asks the Lord, "can you capture and subdue this great creature? If so, then I'll believe that you have the power and wisdom to judge the world justly."

The crocodile (Job 41:1–34). The word leviathan is the transliteration of a Hebrew word, the root of which means "to twist, to writhe." People used the word to describe the "sea monsters" that were supposed to inhabit the Mediterranean. Psalm 104:25–26 may refer to whales or dolphins. The Jews used the word to describe their enemies (Isa. 27:1), especially Egypt (Ps. 74:13–14). Revelation 12:9 refers to Satan as "that old serpent." In mythology, the leviathan was a manyheaded monster that ruled the waters and feared no man.

"The door of repentance opens into the hall of joy," said Charles Spurgeon; and it was true for Job. In the climax of the book, Job the sinner became Job the servant of God (Job 42:7–9). Four times in these verses God called Job by that special Old Testament title "my servant" (see 1:8; 2:3). How did Job serve God? By enduring suffering and not cursing God, and thereby silencing the devil! Suffering in the will of God is a ministry that God gives to a chosen few.

But Job the servant became Job the intercessor. God was angry with Job's three friends because they hadn't told the truth about Him (42:7), and they had to be reconciled to Job so he could pray for them. Job became the umpire between God and his three friends! By forgiving his friends and praying for them, Job brought back the blessing to his own life (v. 10). We only hurt ourselves when we refuse to forgive others.

"Can you capture the leviathan?" asked the Lord. "And if you can, what will you do with him?" (See Job 41:1–11.) Well, what can you do with a captured crocodile? You can't make a pet out of him, no matter how agreeable he seems to be (vv. 3–5); and the merchants won't want to buy him from you (v. 6). If you try to train him, you'll quit in a hurry and never try to do it

Job 42 way! This chapter assures us that, no matter what happens to us, God always writes the last chapter. Therefore, we don't have to be afraid. We can trust God to do what is right, no matter how painful our situation might be.

Job ended up with twice as much as he had before. He had twenty children, ten with God and ten in his home. (He and his wife were also reunited.) Friends and relatives brought money for a "restoration fund," which Job must have used for purchasing breeders; and eventually, Job had twice as much livestock as before. He was once again a wealthy man. If the "double" formula also applied to Job's age, then he must have been seventy when the story began (Ps. 90:10), and God allowed Job to live twice as many years (Job 42:16).

But Job's greatest blessing was not the regaining of his health and wealth or the rebuilding of his family and circle of friends. His greatest blessing was knowing God better and understanding His working in a deeper way. As James wrote, "You have heard of the perseverance of Job and seen the purpose of the Lord, that the Lord is very compassionate and merciful" (James 5:11 nkjv). And Hebrews 12:11 reminds us, "Now, no chastening seems to be joyous for the present, but grievous; nevertheless, afterward it yields the peaceable fruit of righteousness to those who have been trained by it" (nkjv).

In the East, parents are especially proud of beautiful daughters, and Job had three of them: Jemimah ("dove"), Keziah ("cinnamon") and Keren-Happuch ("horn of eye paint"). Jemimah had quietness, Keziah had perfume, and Keren-Happuch had the cosmetics!

To die "old and full of years" was the goal of every person. It means more than a long life; it means a rich and full life that ends well. This is the way Abraham and Isaac died (Gen. 25:8; 35:29), and also King David (1 Chron. 29:28).

"In the whole story of Job," wrote G. Campbell Morgan, "we see the patience of God and endurance of man. When these act in fellowship, the issue is certain. It is that of the coming forth from the fire as gold, that of receiving the crown of life" (The Answers of Jesus to Job, Baker, 117).

POSTLUDE

No matter what God permits to come into our lives, He always has His "afterword." He writes the last chapter—and that makes it worth it all.

We must not misinterpret this final chapter and conclude that every trial will end with all problems solved, all hard feelings forgiven, and everybody "living happily ever after." It just doesn't always happen that

Therefore, BE PATIENT!

G e n e s i s E x o d u s L e v i t i c u s N u m b e r s D e u t e r o n o m y J o s h u a J u d g e s R u t h

J e r e m i a h L a m e n t a t i o n s E z e k i e l D a n i e l H o s e a J o e l A m o s O b a d i a h

1 S a m u e l 2 S a m u e l 1 K i n g s 2 K i n g s 1 C h r o n i c l e s 2 C h r o n i c l e s E z r a N e h e m i a h

J o n a h M i c a h N a h u m H a b a k k u k Z e p h a n i a h H a g g a i Z e c h a r i a h M a l a c h i

E s t h e r J o b P s a l m s P r o v e r b s E c c l e s i a s t e s S o n g o f

CONTENTS

BOOK I

Psalm 1 871 Psalm 2 873 Psalm 3 874 Psalm 4 876 Psalm 5 877 Psalm 6 879 Psalm 7 880 Psalm 8 881 Psalm 9 883 Psalm 10 884 Psalm 11 885 Psalm 12 886 Psalm 13 887 Psalm 14 888 Psalm 15 889 Psalm 16 891 Psalm 17 892 Psalm 18 893 Psalm 19 895 Psalm 20 897 Psalm 21 899 Psalm 22 899 Psalm 23 901 Psalm 24 903 Psalm 25 904 Psalm 26 905 Psalm 27 906 Psalm 28 907 Psalm 29 908 Psalm 30 909 Psalm 31 910 Psalm 32 912 Psalm 33 913 Psalm 34 915 Psalm 35 916

Psalm 36 917 Psalm 37 918 Psalm 38 920 Psalm 39 922 Psalm 40 923 Psalm 41 924

Psalm 69 949 Psalm 70 950 Psalm 71 951 Psalm 72 952

Psalm 100 983 Psalm 101 984 Psalm 102 985 Psalm 103 986 Psalm 104 987 Psalm 105 989 Psalm 106 990

BOOK III

Psalm 73 953 Psalm 74 954 Psalm 75 955 Psalm 76 956 Psalm 77 958 Psalm 78 959 Psalm 79 961 Psalm 80 962 Psalm 81 963 Psalm 82 964 Psalm 83 965 Psalm 84 965 Psalm 85 966 Psalm 86 967 Psalm 87 968 Psalm 88 970 Psalm 89 971

BOOK II

BOOK V

Psalms 42 and 43 925 Psalm 44 927 Psalm 45 928 Psalm 46 929 Psalm 47 931 Psalm 48 932 Psalm 49 932 Psalm 50 933 Psalm 51 935 Psalm 52 936 Psalm 53 936 Psalm 54 937 Psalm 55 937 Psalm 56 938 Psalm 57 939 Psalm 58 940 Psalm 59 941 Psalm 60 942 Psalm 61 943 Psalm 62 943 Psalm 63 944 Psalm 64 945 Psalm 65 946 Psalm 66 947 Psalm 67 948 Psalm 68 948

Psalm 107 992 Psalm 108 993 Psalm 109 994 Psalm 110 995 Psalm 111 996 Psalm 112 997 Psalm 113 998 Psalm 114 999 Psalm 115 1000 Psalm 116 1001 Psalm 117 1003 Psalm 118 1003 Psalm 119 1005 Psalm 120 1020 Psalm 121 1021 Psalm 122 1022 Psalm 123 1024 Psalm 124 1024 Psalm 125 1025 Psalm 126 1026 Psalm 127 1027 Psalm 128 1028 Psalm 129 1029 Psalm 130 1030 Psalm 131 1031 Psalm 132 1032

BOOK IV

Psalm 90 972 Psalm 91 974 Psalm 92 975 Psalm 93 976 Psalm 94 977 Psalm 95 978 Psalm 96 979 Psalm 97 980 Psalm 98 981 Psalm 99 982

Psalm

Psalm 133 1033 Psalm 134 1034 Psalm 135 1035 Psalm 136 1036 Psalm 137 1037

Psalm 138 1039 Psalm 139 1039 Psalm 140 1040 Psalm 141 1041 Psalm 142 1042

Psalm 143 1043 Psalm 144 1044 Psalm 145 1045 Psalm 146 1046 Psalm 147 1047

Psalm 148 1048 Psalm 149 1049 Psalm 150 1050 onymous parallelism. If the second line contrasts with the first, as in Psalms 1:6 and 37:9, it is antithetic parallelism. When the second line explains and expands the first, the writer has used synthetic parallelism (Ps. 19:7–9), but when the second line completes the first, it is climactic parallelism (Ps. 29:1). With iterative parallelism, the second line repeats the thought of the first (Ps. 93), and in alternate parallelism, the alternate lines carry the same thought, as in Psalm 103:8–13. You don't bring these technical terms into the pulpit, but knowing what they mean can give you great help when you study. To interpret Psalm 103:3 as God's promise to heal every sickness is to ignore the synonymous parallelism of the verse: the forgiveness of sins is like the healing of disease (see Ps. 41:4).

he book of Psalms has been and still is the irreplaceable devotional guide, prayer book, and hymnal of the people of God. The Hebrew title is "the book of praises" (tehillim). The Greek translation of the Old Testament (the Septuagint) used psalmos for tehillim; the word means "a song sung to the accompaniment of a stringed instrument." The Vulgate followed the Septuagint and used psalmorum, from the Latin psalterium, "a stringed instrument." The King James adopted the word, and thus we have the book of Psalms.

Writers. The writers of about two-thirds of the psalms are identified in the superscriptions. David leads the way with seventy-three psalms. He was Israel's "beloved singer of songs" (2 Sam. 23:1 niv) and the man who organized the temple ministry, including the singers (1 Chron. 15:16; 16:7; 25:1). The sons of Korah, who served as musicians in the temple (1 Chron. 6:31ff.; 15:17ff.; 2 Chron. 20:19), wrote eleven psalms (42–49, 84, 85, 87), Asaph twelve psalms, King Solomon two (Ps. 72 and 127), Ethan wrote one (Ps. 89), and Moses one (Ps. 90). However, not all scholars give equal value to the titles of the psalms.

Some of the psalms are laments to the Lord, written by people in dire circumstances. There are also messianic psalms that point forward to the Lord Jesus Christ. There are also psalms of praise and thanksgiving, royal psalms, wisdom psalms, psalms of affirmation and trust, penitential psalms, and even imprecatory psalms calling down God's wrath on the enemy. We will consider each of these categories as we meet them in our studies.

Organization. The book of Psalms is divided into five books, perhaps in imitation of the five books of Moses (Gen.–Deut.): 1—41, 42—72, 73—89, 90— 106, 107—150. Each of the first three books ends with a double "amen," the fourth ends with an "amen" and a "hallelujah," and the last book closes the entire collection with a "hallelujah." The book of Psalms grew over the years as the Holy Spirit directed different writers and editors to compose and compile these songs and poems. David wrote thirty-seven of the forty-one psalms in Book I, so this was the beginning of the collection. Books II and III may have been collected by "the men of Hezekiah" (Prov. 25:1), a literary guild in King Hezekiah's day that copied and preserved precious Old Testament manuscripts. Hezekiah himself was a writer of sacred poetry (Isa. 38). Books IV and V were probably collected and added during the time of the scholar Ezra (Ezra 7:1–10). As with our modern hymnals, there are "collections within the collection," such as "The Songs of Degrees" (120—134), the writings of Asaph (Ps. 73—83), the psalms of the sons of Korah (42—49), and the "hallelujah psalms" (113—118, 146—150). Poetry. Hebrew poetry is based on "thought lines" and not rhymes. If the second line repeats the first line in different words, as in Psalm 24:1–3, you have syn-

Value. There are over four hundred quotations or allusions to the psalms in the New Testament. Jesus quoted from the book of Psalms (Matt. 5:5/Ps. 37:11; 5:36/Ps. 48:3; 6:26/Ps. 147:9; 7:23/Ps. 6:8; 27:46/Ps. 22:1; John 15:25/Ps. 69:4). The Lord gave guidance from the book of Psalms when the church in Jerusalem chose a new apostle (Acts 1:15ff.; Ps. 69:25; 109:8). The early church also used the Psalms to buttress their preaching (Acts 2:31; Ps. 16:10) and to find encouragement in times of persecution (Acts 4:23–31; Ps. 2). Singing selected psalms was a part of their worship (Eph. 5:19; Col. 3:16; 1 Cor. 14:26) and should be a part of the church's worship today. It's helpful and interesting to study Bible history from the viewpoint of the psalmists: creation (8), the flood (29), the patriarchs (47:9, 105:9, 47:4), Joseph (105:17ff.), the exodus (114), the wilderness wanderings (68:7, 106:1ff.), the captivity (85, 137). But primarily, the psalms are about God and His relationship to His creation, the nations of the world, Israel, and His believing people. He is seen as a powerful God as well as a tenderhearted Father, a God who keeps His promises and lovingly cares for His people. The psalms also reveal the hearts of those who follow Him, their faith and doubts, their victories and

Psalm 1 of the wicked who reject His law. Other wisdom psalms include 10, 12, 15, 19, 32, 34, 37, 49, 50, 52, 53, 73, 78, 82, 91, 92, 94, 111, 112, 119, 127, 128, 133, and 139. While this psalm depicts two ways, it actually describes three different persons and how they relate to the blessing of the Lord.

failures, and their hopes for the glorious future God has promised. In this book, we meet all kinds of people in a variety of circumstances, crying out to God, praising Him, confessing their sins and seeking to worship Him in a deeper way. In the book of Psalms, you meet the God of creation and learn spiritual truths from birds and beasts, mountains and deserts, sunshine and storms, wheat and chaff, trees and flowers. You learn from creatures of all sorts—horses, mules, dogs, snails, locusts, bees, lions, snakes, sheep, and even worms. The psalms teach us to seek God with a whole heart, to tell Him the truth and tell Him everything, and to worship Him because of who He is, not just because of what He gives. They show us how to accept trials and turn them into triumphs, and when we've failed, they show us how to repent and receive God's gracious forgiveness. The God described in the book of Psalms is both transcendent and immanent, far above us and yet personally with us in our pilgrim journey. He is "God Most High" and "Emmanuel—God with us."

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

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

Note: In these expositions, references to verses in the psalms will not be marked Ps." (psalm) or "Pss." (psalms). References to verses in other Bible books will be identified in the usual manner. When referring to the book of Psalms, I will use "The Psalms."

BOOK I

PSALM 1

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

We must be delighted with the Word (v. 2). We move from the negative in verse 1 to the positive. Delighting in the Word and meditating on the Word must go together (119:15–16, 23–24, 47–48, 77–78), for whatever we enjoy, we think about and pursue. "Meditate" in the Hebrew means "to mutter, to read in an undertone," for orthodox Jews speak as they read the Scriptures, meditate, and pray. God's Word is in

Psalm 1 is a wisdom psalm and focuses on God's Word, God's blessing on those who obey it and meditate on it, and God's ultimate judgment on those who rebel. Wisdom psalms also wrestle with the problem of evil in the world and why God permits the prosperity

Psalm 1 doesn't eat the fruit; others eat it. We must also remember that fruit isn't the same as "results," because fruit has in it the seed for more fruit. Fruit comes from life, the life of God flowing in and through us.

their mouth (Josh. 1:8). If we speak to the Lord about the Word, the Word will speak to us about the Lord. This is what is meant by "abiding in the Word" (1 John 2:14, 24). As God's people, we should prefer God's Word to food (119:103; Job 23:12; Jer. 15:17; Matt. 4:4; 1 Peter 2:2), sleep (119:55, 62, 147–148, 164), wealth (119:14, 72, 127, 162), and friends (119:23, 51, 95, 119). The way we treat the Bible is the way we treat Jesus Christ, for the Bible is His Word to us. The verbs in verse 1 are in the perfect tense and speak of a settled way of life, while in verse 2, "meditate" is the imperfect tense and speaks of constant practice: "He keeps meditating."3

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

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

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

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

There is a coming day of judgment, and the Lord, the Righteous Judge, will separate the wheat from the tares, the sheep from the goats, and the trees from the chaff, and no unbeliever will be able to stand in the assembly of the righteous. The verb knows in verse 6 doesn't mean that God is aware of them intellectually and has the godly in his mind. Rather, it means that God has chosen them and providentially watched over them and brought them finally to His glory. The word know is used, as in Amos 3:2, to mean "to choose, to enter into covenant relationship with, to be personally acquainted with."4 The Jewish Publication Society translation of Amos 3:2 is "You alone have I singled out of all the families of the earth." That same translation gives verse 6 as "For the Lord cherishes the way of the righteous …." At the last judgment, Jesus says to the wicked, "I never knew you; depart from Me, you who practice lawlessness" (Matt. 7:23 nkjv).

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

Trees may wither and die, but the believer who abides in Christ stays fresh, green, and fruitful (see 92:12–14). "Fruit" speaks of many different blessings: winning people to Christ (Rom. 1:13), godly character (Rom. 6:22; Gal. 5:22–23), money given to the Lord's work (Rom. 15:28), service and good works (Col. 1:10), and praise to the Lord (Heb. 13:15). It's a tragedy when a believer ignores the "root system" and begins to wither. We must remember that the tree

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

Psalm 2 its body (Jer. 5:5; 27:2). But the attempt is futile (vain) because the only true freedom comes from submitting to God and doing His will. Freedom without authority is anarchy, and anarchy destroys. I once saw a bit of graffiti that said, "All authority destroys creativity." What folly! Authority is what releases and develops creativity, whether it's a musician, an athlete, or a surgeon. Apart from submitting to the authority of truth and law, there can be no true creativity. The British theologian P. T. Forsythe wrote, "The first duty of every soul is to find not its freedom but its Master."

PSALM 2

Psalm 1 emphasizes God's law, while Psalm 2 focuses on prophecy. The people in Psalm 1 delight in the law, but the people in Psalm 2 defy the law. Psalm 1 begins with a beatitude and Psalm 2 ends with a beatitude. Psalm 1 is never quoted in the New Testament, while Psalm 2 is quoted or alluded to at least eighteen times, more than any single psalm. (See Matt. 3:17; 7:23; 17:5; Mark 1:11; 9:7; Luke 3:22; 9:35; John 1:49; Acts 4:25–26; 13:33; Phil. 2:12; Heb. 1:2, 5; 5:5; Rev. 2:26–27; 11:18; 12:5; 19:15). It is a messianic psalm, along with 8, 16, 22, 23, 40, 41, 45, 68, 69, 102, 110, and 118. The test of a messianic psalm is that it is quoted in the New Testament as referring to Jesus (Luke 24:27, 44). But this is also a royal psalm, referring to the coronation of a Jewish king and the rebellion of some vassal nations that hoped to gain their freedom. Other royal psalms are 18, 20, 21, 45 (a royal wedding), 72, 89, 101, 110, and 144. According to Acts 4:25, David wrote this psalm, so it may have grown out of the events described in 2 Samuel 5:17–25, 8:1–14, and 10:1–19. Israel was ruled directly by the Lord through His prophets and judges until the nation asked for a king (1 Sam. 8). The Lord knew this would happen (Gen. 17:6, 16; 35:11; Num. 24:7, 17) and made arrangements for it (Deut. 17:14–20). Saul was not appointed to establish a dynasty, because the king had to come from Judah (Gen. 49:10), and Saul was from Benjamin. David was God's choice to establish the dynasty that would eventually bring the Messiah into the world (2 Sam. 7). However, both Psalm 2 and 2 Samuel 7 go far beyond David and his successors, for both the covenant and the psalm speak about a universal kingdom and a throne established forever. This can be fulfilled only in Jesus Christ, the Son of David (Matt. 1:1).

But the nations' rebellion isn't against "God" in some abstract way; they defy the Messiah, Jesus Christ, the Son of God. The one thing the nations can agree on is "We will not have this man to reign over us" (Luke 19:14). The word messiah comes from the Hebrew word meaning "to anoint"; the Greek equivalent is "Christ." In the Old Testament, kings were anointed (1 Sam. 10:1; 2 Kings 11:12), as were prophets (1 Kings 9:16) and priests (Ex. 28:41). Jesus said that the world hated Him and would also hate those who followed Him (John 7:7; 15, 18–19, 24–25; Matt. 24:9; Luke 21:17). The phrase "set themselves" means "get ready for war." The consequences of this defiance against the Lord and His Christ are described in Romans 1:18ff, and it isn't a pretty picture.

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

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

Conspiracy—The Voice of the Nations (vv. 1–3) David didn't expect a reply when he asked this question, because there really is no reply. It was an expression of astonishment: "When you consider all that the Lord has done for the nations, how can they rebel against Him!" God has provided for their basic needs (Acts 14:15–17), guided them, kept them alive, and sent a Savior to bring forgiveness and eternal life (Acts 17:24–31; see Dan. 4:32). Yet, from the tower of Babel (Gen. 11) to the crucifixion of Christ (Acts 4:21–31) to the battle of Armageddon (Rev. 19:11ff.), the Bible records humanity's foolish and futile rebellions against the will of the Creator. The kings and minor rulers form a conspiracy to break the bonds that the Lord has established for their own good. The picture is that of a stubborn and raging animal trying to break the cords that bind the yoke to

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

Psalm 2—3

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

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

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

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

PSALM 3

This is the first time we find the word psalm in the book. The Hebrew word is mizmor and means "to pluck strings." This is also the first prayer in The Psalms, and the first psalm attributed to David. All the psalms in Book I (Ps. 1—41) are attributed to David except 1, 10, and 33. (Psalm 2 is assigned to him in Acts 4:25.) Psalm 3 is categorized as a "personal lament," and there are many of these in the collection (Ps. 3—7, 13, 17, 22, 255—28, 35, 38—40, 42—43, 51, 54—57, 59, 61, 63—64, 69—71, 86, 88, 102, 109, 120, 130, 140—143).6 David wrote the psalm after he had fled Jerusalem when his son Absalom took over the throne (2 Sam. 15—18). The king and his attendants had crossed the Jordan River and camped at Mahanaim. This is a morning psalm (v. 5); Psalm 4 was written during the same events and is an evening psalm (4:8). It's possible that Psalm 5 also fits into the same time period, as well as 42, 43, 61, 62, 63, 143. (See 5:3, 8–10.)

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

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

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

Once the Spirit has instructed the mind, He then appeals to the will and calls the rebels to serve the Lord and stop serving sin (v. 11). True believers know what it means to have both fear and joy in their hearts. Love

Not only were David's enemies increasing but the news was getting worse. People were saying, "The king

Psalm 3 is beyond help." (See 31:13; 38:19; 41:4–9; 55:18; 56:2; 69:4; 71:10–11.) The word help in the Hebrew (yeshua) is translated "save" in verse 7 and "salvation" in verse 8 and gives us the names "Jesus" (Matt. 1:21) and "Joshua." It's used 136 times in the Psalms.

thought was of the Lord and how He had protected him and his attendants during night. This was a sign to him that the Lord was with them and would see them through the crisis. It reminds us of Jesus asleep in the storm (Mark 4:39) and Peter asleep in the prison (Acts 12). If we trust Him and seek to do His will, God works on our behalf even while we're asleep (121:3–4; 127:2). David affirmed that he would not be afraid if tens of thousands of people were set in battle array against him, for God would give him victory (Deut. 32:30). The morning was the most important time of day for David, as it should be for us today.

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

It was in the morning that he met with the Lord and worshipped Him. It was his time to pray (5:3), to sing (57:7–8; 59:16), and to be satisfied by God's mercy (90:14). "For His anger is but for a moment, His favor is for life; weeping may endure for a night, but joy comes in the morning" (30:5 nkjv). Abraham arose early in the morning (Gen. 19:27; 21:14; 22:3), and so did Moses (Ex. 24:4; 34:4), Joshua (Josh. 3:1; 6:12; 7:16; 8:10), Samuel (1 Sam. 15:12), Job (Job 1:5), and our Lord (Mark 1:35). God not only rested David but He also rescued him. David's prayer in verse 7—"Arise, O Lord"— takes us back to the years when Israel was in the wilderness, as David was at that time. When the guiding cloud of glory began to move and the camp set out, Moses would say (or sing): "Rise up. O Lord! Let Your enemies be scattered, and let those who hate You flee before You" (Num. 10:35 nkjv). David had sent the ark back to Jerusalem (2 Sam. 15:24–29), but he knew that the presence of a piece of sacred furniture was no guarantee of the presence of the Lord (see 1 Sam. 4). David had no access to the tabernacle or the ministry of the priests, but he was spiritual enough to know that the love and obedience of his heart was what God wanted. He didn't have the ark of God, but he had the God of the ark! He couldn't offer animal sacrifices or incense, but he could lift his hand to worship God (141:2). The glory of God was with him (v. 3) and so was the blessing of God (v. 8). Let the enemy arise (v. 1)! God will also arise and give victory!

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

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

Some translations render the verbs in verse 7 as past tense (kjv, ab, nasb), indicating that David was looking back at the many past victories God had given him. "You saved my life many times in the past, so why would You abandon me now?" The New International Version sees this as a prayer for present and future victories. Either way, David had the faith to trust God to go before him and defeat the army of Absalom, and God did. Striking the enemy on the cheek—a "slap in the face"—was an act of humiliation. David saw the rebellious army as a pack of animals that needed their teeth broken (7:2; 22:12–13, 16, 20–21; 10:9; 17:12; 35:17; 57:4; 58:6). Jonah quoted verse 8 when he was in the great fish (Jonah 2:9) and then experienced that salvation. Though he had used brilliant strategy in opposing

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

Celebration: He Anticipates the Victory (vv. 5–8) When David awakened the next morning, his first

Psalm 3—4 grace gives us what we don't deserve, and God in His mercy doesn't give us what we do deserve.

Absalom's plans, David refused to take the credit. It was the Lord who alone would receive the glory. David also refused to carry a grudge against his people, but asked the Lord to bless them. This reminds us of our Lord's prayer on the cross (Luke 23:34) and Stephen's prayer as he was being stoned to death (Acts 7:60). God restored David to his throne and enabled him to prepare Solomon to succeed him. David was also able to bring together his wealth so that Solomon would have what he needed to build the temple. (See 1 Chron. 22—29.)

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

PSALM 4

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

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

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

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

Look to the Lord (v. 1) "Hear me" is a passionate and concerned call that means "Answer me!" David had been praying for God's help and was desperate to receive an answer. (See 18:6; 50:15; 55:16; 145:18.) During his youthful days of exile, he had a priest with him to consult the Urim and Thummim and determine God's will, but not during Absalom's rebellion. "God of my righteousness"7 implies not only that God is righteous and will do what is best ("my righteous God"), but also that David's righteousness came from God, and therefore God should vindicate him ("God of my innocence"). Yes, David was being chastened because of his disobedience, but God had forgiven his sins. God had called David to be king, and God alone could vindicate him.

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

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

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

Offer right sacrifices (5a). They couldn't offer them there in the wilderness, but they could promise

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

Psalm 5 those who fear Him (147:11) and who offer sincere praise to Him (69:31). To please God, we must have faith (Heb. 11:6) and be identified with His Son in whom He is well pleased (Matt. 3:17). When you read verses 5–6 and 9–10, you meet a crowd of people who deliberately and repeatedly disobey God and think nothing of the consequences. It's the crowd John describes in Revelation 21:8, the people who are going to hell. God loves the world of lost sinners (John 3:16) and sent His only Son "to be the Savior of the world" (1 John 4:14 and see 1 Tim. 2:3–4 ; 2 Peter 3:9). Jesus died on the cross for the sins of the world (1 John 2:1–2), and His invitation to salvation is sent to all who will believe and come (Matt. 11:28–30; Rev. 22:17). Such are the vast dimensions of God's grace and love (Eph. 3:18–19).

deny that these servants of God were filled with the Spirit and wanted the Lord's will to be accomplished. Perhaps our problem today is what C. S. Lewis pointed out: we don't hate sin enough to get upset at the wickedness and godlessness around us. Bombarded as we are by so much media evil and violence, we've gotten accustomed to the darkness.

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

We Prepare to Meet the Lord (vv. 1–3) If we had an invitation to enjoy a private visit with the president of the United States, or perhaps Queen Elizabeth, we would certainly prepare for it; yet many believers rush into their morning devotional time as if no preparation were necessary. David was open with the Lord and admitted his inward pain ("meditation" can be translated "groaning") and his prayer was a cry for help. David was king of Israel, but he saw the Lord alone as his King (Ex. 15:18). David was a man with a broken heart, but he knew that the Lord understood his sighs and groanings (see Rom. 8:26). We may come to God's gracious throne with "freedom of speech" ("boldly" in Heb. 4:16; and see 10:19, 35) because the Father knows our hearts and our needs and welcomes us. Like our Lord Jesus Christ (Mark 1:35), David kept this appointment "morning by morning" and allowed nothing to interfere. (See 55:18, 59:17; 88:14; 92:3.)

But the glorious truth of God's love doesn't change the fact that God hates sin and punishes sinners. He has no pleasure in them, and they cannot dwell with Him (v. 4) or stand before Him as they are (v. 5; see 1:5–6). He abhors murderers and liars and destroys them if they don't trust His Son (v. 6). It isn't necessary to dilute the word hate in verse 5 because you find it also in 11:5 and 45:7, and see 7:11. In fact, the Lord expects those who love Him to love what He loves and hate what He hates (97:10; 119:113; 139:21; Prov. 6:16–17; Amos 5:15; Rom. 12:9). There is no such thing as "abstract evil" except in dictionaries and philosophy books. Evil is not an abstraction; it's a terrible force in this world, wrecking lives and capturing people for hell. God's hatred of evil isn't emotional; it's judicial, an expression of His holiness. If we want to fellowship with God at His holy altar, then we need to feel that same anguish (anger plus love) as we see the evil in this fallen world.

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

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

He prayed for guidance (vv. 7–8). Because he wasn't a member of the tribe of Levi, David couldn't actually enter the tabernacle as could the priests, but he used that phrase to describe his approach to the Lord. David was in the wilderness, but he came to the Lord with the kind of awe that the priests and Levites displayed in the tabernacle. In the worship of our great God, there's no place for cuteness and flippancy. For believers to enter into the presence of God to worship and pray, it cost Jesus His life (Heb. 10:19–20), and to treat this privilege lightly is to cheapen that sacrifice. David knew he needed guidance from God, for he had to put the kingdom back together again. (See James 1:5.) He prayed for justice (vv. 9–10). David didn't issue orders to his officers to go out and slaughter his enemies; instead, he turned them over to the Lord. During that tragic battle in which Absalom was slain,

We Seek to Please the Lord (vv. 4–6) God has no pleasure in wickedness, nor can He be neutral about sin; therefore, rebel sinners couldn't enter into His presence (15:1ff.; 24:3–6). God delights in

Psalm 5—6 voices, or the number of strings of the instrument to be played. You find Sheminith also in the title of Psalm 12 (see 1 Chron. 15:21). Psalm 6 is the first of seven "penitential psalms" in which the writers are being disciplined by God and experiencing suffering. The other psalms are 32, 38, 51, 102, 130, and 143, and all of these psalms are helpful to us when we need to confess our sins and draw closer to the Lord. In this psalm, David records the stages in his difficult experience of moving by faith from trial to triumph.

"the forest devoured more people that day than the sword devoured" (2 Sam. 18:8). David's prayer was answered: "let them fall by their own counsels" (v. 10). But it was not because they rebelled against David; their great sin was that they had rebelled against God. "The Lord loves righteousness and justice" (Ps. 33:5 niv; and see 36:6; 58:11; 97:2; Isa. 30:18; Luke 18:7–8; Rom. 1:32). Anybody who resents this kind of praying can't honestly pray, "Hallowed be thy name. Thy kingdom come, thy will be done in earth, as it is in heaven" (Matt. 6:9–10). In Romans 3:13, Paul quoted "their throat is an open sepulcher" as part of his proof that the whole world is guilty before God (Rom. 3:19)—and that includes all of us! Instead of being upset over God's treatment of David's enemies, we need to examine our own relationship with the Lord!

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

He prayed for God's blessing (vv. 11–12). David didn't rejoice because some of God's covenant people were evil and were judged by the Lord, but because Israel's God had been glorified and His king vindicated. The future of God's great plan of salvation rested with Israel, and if the Davidic dynasty was destroyed, what about God's gracious messianic covenant with David (2 Sam. 7:8)? The outcome of our fellowship with the Lord should be joy in His character, His promises, and His gracious answers to prayer. Even though some of his own people had turned against him, David prayed that God would bless and protect them! This sounds like our Lord on the cross (Luke 23:34) and Stephen when he was stoned to death (Acts 7:60). Note that verse 11 emphasizes faith and love, and verse 12 gives the assurance of future hope. The shield in verse 12 is the large rectangular shield, like a door, and not the smaller round shield of 3:4.

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

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

PSALM 6

The inscription tells us that David wrote this psalm, but we aren't sure when he wrote it. It could have been composed during the time of Absalom's rebellion when David was old, sick, and unable to handle all the complex responsibilities of the kingdom. David's gradual failure as a visible leader was one of Absalom's "selling points" as he stole the hearts of the Israelites (2 Sam. 15:1–6). But the psalm might have been written at any time during David's reign when he was ill and being attacked by his enemies. He describes his plight—"foes without, fears within"—and cries out to God for mercy. He was sure he was facing death (v. 5), which indicates that his experience was real and that he wasn't using sickness and war only as metaphors for his personal troubles. Neginoth means "stringed instruments," and Sheminith means "eighth," which may refer to the number of a familiar melody, a lower octave for men's

The Futility of Death (vv. 4–5) David felt that God had turned His back on him and deserted him, so he asked Him to return; and then he began to reason with Him. Every Jew knew that the Lord was "merciful and gracious" (Ex. 34:6–7), so David asked God to manifest that mercy to him and spare his life. Furthermore, what would the Lord

Psalm 6—7

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

gain by allowing David to die? (See 30:9–10; 88:10–12.) King Hezekiah used a similar approach when he prayed for deliverance from death (Isa. 38:18–19). The word grave in verse 5 (kjv) is sheol, a word that can mean "the grave" or "the realm of the dead." Here it means the latter. In Old Testament times, people didn't have the clear revelation of the afterlife that was brought through Jesus (2 Tim. 1:10), although there were glimpses of what God had in store for His people (16:9–11; 17:15; 49:14–15; 17:24). A body in the grave can't praise or serve God, and David wasn't certain what his spirit could do for the Lord in sheol. Conclusion: it would be wiser for the Lord to deliver him and let him live. David still had work to do.

PSALM 7

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

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

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

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

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

We Judge Ourselves Honestly (vv. 3–5) David affirmed his integrity before the Lord and

Psalm 7—8

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

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

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

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

The psalm closes with David extolling the Lord, not for the fact that sinners have been judged, but because the righteousness of God has been magnified. The fact that people are ensnared by their own sins and ultimately judged brings no joy to the hearts of believers, but the fact that God is glorified and His righteousness exalted does cause us to praise Him. God judges sin because He is holy, and His decrees are just (v. 6). "Even so, Father, for so it seemed good in your sight" (Luke 10:21). Finally, keep in mind that God gave His own Son to die for the sins of the world, so that He might uphold His own holy law and at the same time offer His mercy and grace to all who will believe. People may not like the way God runs His universe, but, as Dorothy Sayers expressed it, "for whatever reason God chose to make man as he is—limited and suffering and subject to sorrows and death—He had the honesty and the courage to take His own medicine" (Christian Letters to a PostChristian World [Eerdmans, 1969], 14).

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

PSALM 8

In this beautiful expression of praise to God, David stands amazed that the God of creation, the great and glorious Jehovah, would pay any attention to frail people on earth. David understands that God glorifies Himself in the heavens, but how can He glorify Himself on earth through such weak, sinful people? This is a "nature psalm" (see 19, 29, 65, 104), but it is also a messianic psalm (Matt. 21:16; Heb. 2:6–8; 1 Cor. 15:27; Eph. 1:22). The answer to the question "What is man?" is ultimately answered by Jesus Christ, the "Last Adam," through whom we regain our lost dominion. Gittith means "winepress" and may identify a vintage tune (see 81; 84). As they worship and serve Him (Matt. 5:13–16), the faithful

Note that God is called "God Most High" (vv. 8, 10, 17), which is El Elyon in the Hebrew. This divine name is used twenty-three times in The Psalms and goes back to Genesis 14:18–22. (See also Deut. 32:8; 2 Sam. 22:14; 23:1.) Jesus was called "Son of the Most High" (Mark 5:7; Luke 1:32, 35; 8:28).

Psalm 8 the universe makes the earth and its inhabitants look even more insignificant than they appeared in David's day. Our knowledge of light years and the reaches of outer space gives us even more reason for appreciating our insignificance in the solar system and God's wonderful concern for us. In His great love, the Lord chose the earth for Himself (Ps. 24:1) and created us in His own image. "Man" in verse 4 is enosh, "weak man," and "son of man" is "son of adamah—son of the earth, earth-born" (Gen. 2:7). Both titles emphasize the weakness and frailty of humankind.

people of God glorify His name on earth (vv. 1, 9) and help to defeat His enemies (v. 2). That God, in His remarkable condescension, should focus attention on us is proof of our dignity as creatures made in the image of God. The grandeur of men and women is found only there. Apart from knowing God, we have no understanding of who we are or what we are to do in this great universe.

God Created Us (vv. 1–2, 5a) The phrase "our Lord" is a threefold confession of faith: there is but one God, all people were created by God, and the Jewish people in particular are "his people and the sheep of his pasture" (100:3). They can call Him "our Lord." (See 135:5; 147:5; Neh. 10:30.) However, Jehovah was not a "tribal god" who belonged only to Israel, for He wanted His name (character, reputation) to be known "in all the earth" (66:1; 83:18; Ex. 9:14, 16; Josh. 3:11). Not only has the Lord set His glory "above the heavens" (beyond the earth's atmosphere), but He has also deigned to share His glory with His creatures on earth. The glory of God dwelt with Israel in the tabernacle and temple, and it was especially revealed in the person and work of Jesus Christ (John 1:14). Wicked people crucified "the Lord of glory" (1 Cor. 2:8), but He was raised from the dead and has returned to heaven in honor and great glory (Phil. 2:5–11).

God spoke the worlds into existence, but David saw creation as coming from God's fingers (v. 3; see Ex. 8:19; 21:18) and hands (v. 6), the work of a Master Craftsman. It was evil for the Jews to worship the heavenly host (Ex. 20:4–6; Deut. 4:15–19; 17:2–7), but they understood that creation was proof of a caring Creator who prepared the world for the enjoyment and employment of mankind. God is mindful of us ("remembers," see Gen. 8:1; 19:29; 30:22) and cares for us ("visits," see Jer. 29:11; Job 10:12). God completed His creation before He made Adam and Eve and placed them in the garden, so everything was ready for them, to meet their every need.

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

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

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

God Cares for Us (vv. 3–4) The sun rules the day, and its blinding light usually blots out anything else we might see in the heavens. But at night, we are overwhelmed by the display of beauty from the moon, stars, planets, and galaxies. Ralph Waldo Emerson wrote that if the stars came out only once in a century, people would stay up all night gazing at them. What we know today about the size of

Psalm 8—9 and Paul referred to verse 8 in his address in Athens (Acts 17:31).

2:8–9), crowned in heaven, and that assures us that one day we will reign with Him and receive our crowns (Rev. 20:1–6).

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

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

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

PSALM 9

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

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

Personal Praise: God Saves the King (vv. 1–8) David offers wholehearted praise to the Lord (Matt. 15:8) for delivering him and his army from the enemy nations that attacked Israel. His aim was to honor the Lord, not to glorify himself. His joy was in the Lord, not just in the great victory that he had been given (Phil. 4:4), and he wanted to tell everybody about God's wonderful works. (See verses 14 and 103:1–2, 117:1, 138:1, 1 Peter 2:9, and Eph. 2:7.) "God Most High" is El Elyon (see 7:8, 10, 17; 18:13; 21:7). This was the name that Abraham honored after God gave him victory over the kings (Gen. 14).

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

The conqueror—God will not forget them (vv. 18–20). "Arise, O Lord" reminds us of the conquering march of Israel (Num. 10:35), when God went before His people to defeat their enemies. "Man" in verse 19 is enosh, "weak frail man," a fact that sinners don't want to admit. (This we will see in Psalm 10.) One day the

Psalm 9—10

Telling lies and swearing oaths they have no plans to keep, they escape the penalties of the law and pursue their devious ways. Like people savoring tasty food, they keep lies under their tongues and enjoy them (Job 20:12–15; Prov. 4:17). Paul quoted verse 7 in Romans 3:14. It is the godly who have God's promise of true security (15:15; 16:8; 21:7; 62:2; 112:6).

Lord will put the rebels in their rightful place and they will discover that they are only—dust!

PSALM 10

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

"God doesn't see me" (vv. 8–11). Like ferocious lions, wicked people hide and watch for opportunities to pounce on the helpless prey, and like hunters or fishermen, they catch their prey in their nets. They are sure that the law won't catch up with them or the Lord notice what they do. The lion is often used as a picture of ruthless sinners who attack others (17:12; 37:32; 56:6; 59:3; 64:4). "God will not judge me" (vv. 12–13). At this point, the psalmist cries out to God for help, and he uses three different names for God: Jehovah, the God of the covenant, and El and Elohim, the God of power. The wicked boast that God will not investigate their sins or judge them, but God says, "Be sure your sin will find you out" (Num. 32:23). The Lord will keep His covenant promises to His people, and there will be a day of reckoning when sinners will be judged by a righteous God. "Arise, O God" takes us back to Numbers 10:35 and the triumphant march of Israel. Read those statements again and see if they don't express the outlook of lost sinners today.

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

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

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

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

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

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

"I shall not be moved" (vv. 5–7). This arrogant attitude comes from an ignorance of the laws of God, because unconverted people have no understanding of the Word of God or the ways of God (1 Cor. 2:10–16). Because God is longsuffering, they think they're getting away with their sins (Eccl. 8:11). Peace and prosperity give them a false sense of security that will end very suddenly. (See Luke 12:13–21 and 1 Thess. 5:1–3.)

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

Psalm 10—11 the Lord, and He will protect you and direct your paths.

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

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

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

PSALM 11

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

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

What God Will Do (vv. 4–7) When you look around, you see the problems, but when you look up to the Lord by faith, you see the answer to the problems. When the outlook is grim, try the uplook! "In the Lord I put my trust," said David, for he knew that God was on the throne in His holy temple in heaven (Hab. 2:20; Isa. 6) and that He saw everything the enemy was doing. The word try or test in verse 4 carries the idea of "testing metals by fire," as in Jeremiah 11:20 and 17:10. God's eyes penetrate into

Psalm 11—12 servant of God who wanted to see his nation, Israel, fulfill her divine purposes on earth. The faithfulness of Israel involved bringing the Savior into the world and blessing all the nations (Gen. 12:1–3). David wasn't alone in his concern. Elijah thought he was the only faithful prophet left (1 Kings 18:22; 19:10, 18), and the prophets Isaiah (Isa. 57:1) and Micah (Mic. 7:1–7) expressed their concern at the absence of righteous leaders. (See also Ps. 116:1; Eccl. 10:5–7; Jer. 5:1.) When he wrote 1 Timothy, Paul lamented over what "some" were doing in the church (1:3, 6, 19; 4:1; 5:15; 6:10), but in 2 Timothy, that "some" had become "all" (1:15; 4:16). One of the tragedies today is that a new generation of believers doesn't seem to know what it takes to be a godly leader, so they borrow leadership ideas from secular society and all kinds of unequipped and unqualified people to be leaders.

our hearts and minds (Heb. 4:12; Rev. 2:23). The Lord tests the righteous to bring out the best in them, but Satan tempts them to bring out the worst. When we trust the Lord in the difficulties of life, our trials work for us and not against us (2 Cor. 4:7–18).

David uses three images to describe the judgment that God has prepared for the wicked. First, he saw fire and brimstone descend on them, such as the Lord sent on Sodom and Gomorrah (v. 6a; Gen. 19:24; see also Isa. 30:33; Rev. 9:17). Then he beheld a terrible storm destroying the enemy, a "scorching wind" such as often blew from the desert (v. 6b). David used the image of the storm in his song about his deliverance from his enemies and King Saul (18:4–19). The third image is that of a poisonous potion in a cup (6c kjv and nasb). "Drinking the cup" is often a picture of judgment from the Lord (75:8; Isa. 51:17, 22; Jer. 25:15–17; Ezek. 38:22; Rev. 14:10; 16:19; 18:6). On the Lord's hatred of evil and violent people, see Psalm 5:5.

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

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

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

PSALM 12

On some university campuses, what once was called "Home Economics" is now "The College of Applied Life Studies." In Tucson, Arizona, potholes are no more, because they're now known as "pavement deficiencies." In politics, new taxes are "revenue enhancements," and in military jargon, "retreat" is "backloading of augmentation personnel." If, while you're backloading, you get shot, the bullet hole is "a ballistically induced aperture in the subcutaneous environment."10 This kind of artificial evasive language is known as "double-speak" and its popularity in almost every area of human life is evidence that language and communication are in serious trouble. Our ability to speak and write words is a precious gift of God, and this psalm deals with the right and wrong use of that gift. (For Sheminith, see Ps. 6.)

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

The Righteous—Despairing Words (v. 1) In Psalm 11, the foundations of society were shaking (v. 3), but here David cried out for help (salvation, deliverance) because the godly remnant of faithful believers was getting smaller and smaller. This wasn't the complaint of a crotchety old man longing for "the good old days." It was the cry of a truly faithful

Psalm 12—13

The Lord—Delivering Words (vv. 5–8) But God sees the oppression of the weak (Ex. 3:7) and hears the pain in their cries, and He declares that He will arise and judge the liars and deceivers. "I will arise" takes us back to 3:7; 7:6; 9:19; and 10:12. (and see Num. 10:35 and Isa. 33:11–12.) "Safety" in verse 5 ("protect," niv) comes from the same Hebrew root as "help" in verse 1 and "deliver" in 6:8, and is the basis for the names "Jesus" and "Joshua" ("Jehovah is salvation"). The last phrase in verse 5 should read as in the New American Standard Bible: "the safety for which he longs." When God comes to deliver His people, He will "cut off" those who practice flattery and deception (v. 3), which means separation from the covenant community (Gen. 17:14), like the separation of the goats from the sheep (Matt. 25:31–33).

nities to come (78:1–8; 102:18). The church is always one generation short of extinction, so we must be faithful to win the lost and teach the believers, or vileness will conquer the land.

PSALM 13

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

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

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

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

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

Psalm 13—14

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

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

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

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

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

Nabal fools are self-righteous and don't need or want God. They want to live their own lives the way they please. Their problem is willful ignorance and not lack of normal intelligence (2 Peter 3:5; Rom. 1:18–28). But this decision causes sad consequences in both their character and their conduct. By leaving God out of their lives, they cause their inner person to become more and more corrupt—the heart (v. 1), the mind (vv. 2, 4), and the will (v. 3). The Hebrew word means "rotten, putrid, decayed." It is used to describe Jeremiah's useless sash (Jer. 13:7). When God looks down to investigate (Gen. 6:5, 11–12; 11:15; 18:21), He sees people who are filthy (v. 3), a word that describes milk that has become rancid. "Gone aside" means they have turned their backs on God (Jer. 2:21) and refuse to fulfill the purpose for which they were created—to glorify God.

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

This indictment is universal: all people, individually or all together, cannot do anything at all that is good enough to merit heaven—no one, no, not one. Paul quotes from this passage in Romans 3 as part of his proof that the whole world is guilty before God and can be saved only by the grace of God as revealed in Jesus Christ (Rom. 3:9–26). Human depravity doesn't mean that all persons are as wicked as they can be, or

PSALM 14

The psalm deals with the character and conduct of the "practical atheist" and adds to the messages of Psalms 10 and 12. The three psalms present a vivid picture of

Psalm 14—15 return, defeat His enemies, cleanse the nation of Israel, and establish His righteous kingdom on this earth (Zech. 10—14). What a time of rejoicing that will be when the prayer "thy kingdom come" is fulfilled!

that all are equally bad, or that no man or woman can ever do anything good (Luke 11:13). It simply means that all have a fallen nature they cannot change, and that apart from the grace of God, none can be saved from eternal judgment.

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

Sudden Fear—They Meet God (vv. 4–6) Someone asked the agnostic British philosopher Bertrand Russell what he would say if, when he died, he suddenly found himself standing before God. Russell replied, "You did not give us sufficient evidence!" If the heavens above us, the earth beneath our feet, the wonders of nature around us, and the life and conscience within us don't convince us of the existence of a wise and powerful Creator, how much more evidence must the Lord give? An atheistic Russian cosmonaut said he'd looked carefully while in space and didn't see God. Someone commented, "If he'd opened the door of the space capsule, he would have met Him!" The time comes when God and the sinner suddenly meet. (See Belshazzar in Daniel 5, the rich farmer in Luke 12:13–21, and the people in Rev. 6:12–17.) Verse 4 gives us two more indictments: these practical atheists take advantage of the weak and the poor, and they will not call upon the Lord. To "eat people like bread" is a biblical metaphor for exploiting the helpless (27:2; 35:25; 53:4; Mic. 3:1–3; Lam. 2:16; and see Isa. 3:12; Jer. 10:25; Amos 2:6–8; Mic. 2:2; 7:3). People must never be used as a means to an end or "treated as consumer goods," as Eugene H. Peterson expresses it.11 Instead of praying to God, the wicked prey on the godly. But then the Lord suddenly appears in judgment, and He identifies Himself with the remnant of faithful believers. We don't know what event David was referring to, but the parallel passage in 53:5 suggests a great military victory that left all the enemy dead, unburied, and therefore humiliated. Some interpret the scene as a metaphor of a court case and connect it with verse 6: "You evildoers frustrate the plans [counsel] of the poor" (niv). Imagine God suddenly appearing in court and ousting the crooked judge! Whatever the meaning, this much is clear: God is in the generation of the righteous, God is their refuge when the enemy attacks, and God will protect His own people.

PSALM 15

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

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

Joyless Future—They Have No God (v. 7) God has promised that the Redeemer will one day come to Zion and deliver His people in mighty power (Isa. 59:16–21; Jer. 31:33–34), and Paul affirmed this at the close of his great discussion of the future redemption of the Jewish nation (Rom. 11:25–32). The word captivity in verse 7 doesn't refer to the Babylonian captivity, for Jeremiah made it clear that it would end in seventy years (Jer. 25:8–14). The phrase "bring back the captivity" means "to restore the fortunes, to radically change circumstances from bad to very good." The day will come when Jesus Christ will

Seeking God's Presence (v. 1) After his men captured Mount Zion, David made it the site of his residence and of the sanctuary of God, and Jerusalem became "the city of David" (2 Sam. 5:1–16). The tabernacle, the throne, and the "holy hill" belonged together (see 24:3–6; 2:6; 3:4; 43:3). To the believer today, Mount Zion speaks of the heavenly city where God's people will dwell forever (Heb. 12:19–25). David asked this question because he loved

Psalm 15 that is true. In verse 5, David applied the principle of honesty to two areas: asking for exorbitant interest and accepting bribes. Both were "sins in good standing" in the days of the divided kingdom, and the prophets preached against both sins (Isa. 1:23; 5:23; 10:2; Ezek. 22:12; Amos 5:11–12). The Jews were not permitted to charge other Jews interest (Ex. 22:25; 23:7–8; Lev. 25:35–38; Deut. 23:20), and judges were warned not to accept bribes (Ex. 23:8; Deut. 10:17–18; 27:25; 2 Chron. 19:5–7). There can be no justice in a society where money tells the court what is right or wrong.

the house of the Lord (26:8; 27:3–5; 65:4) and desired in his heart to know God better and fellowship with Him in a deeper way. The priests could come and go in the house of the Lord, but David, though he was king, had to keep his distance. "Abide" means "to sojourn as a stranger," while "dwell" suggests a permanent residential status, but here the verbs are probably synonymous. Knowing about Eastern hospitality, David wanted to enjoy the benefits of being a resident in God's house—enjoying God's fellowship, God's protection, and God's provision. The word dwell in the Hebrew is shakan and gives us the word shekineh, referring to the presence (dwelling) of God's glory in the sanctuary (Ex. 25:8; see also 29:46; 1 Chron. 22:19; Ps. 20:2; 78:69; 150:1). David's great desire was to be with God in heaven and dwell in His house forever (23:6; 61:4), for God is our eternal home (90:1). Believers today can enjoy intimate fellowship with God through Jesus Christ (John 14:19–31; Heb. 10:19–25).

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

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

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

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

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

Honesty—righteous conduct (vv. 2b, 5a, 5b). People who "work righteousness" are honest in their own dealings and concerned that justice be done in the land. In the ancient Jewish monarchy, there wasn't much the average citizen could do about crooked judges or extortion (Eccl. 3:16–17; 4:1–3), but in today's democracies, each qualified citizen at least has a vote. Someone defined "politics" as "the conduct of public affairs for private advantage," and too often

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