and oversight so that he might honor the Lord and Giver is wickedness indeed. If Jesus is the Lord of our

and oversight so that he might honor the Lord and Giver is wickedness indeed. If Jesus is the Lord of our

Psalm 16 set apart for the Lord. They take seriously God's command, "Be holy, for I am holy" (Lev. 19:2; 20:7–8, 26; 21:8). Israel was a kingdom of priests (Ex. 19:6; Deut. 7:6) and a holy nation, just as the church is today (1 Peter 2:9). David called them "the majestic ones" (NASB), a word that carries the meaning of excellence, nobility, and glory. In spite of our faults and failures, believers are God's elite, His nobility on earth. We must all love one another and use our God-given abilities and resources to minister to the family of God (Gal. 6:1–10). Like David, we must not compromise with those who disobey the Lord and worship idols (money, success, fame, etc.) but should seek to lead them to Jesus Christ, the source of all that is good and lasting. Multiplied gods only bring multiplied sorrows. David didn't even want to speak the names of the false gods of those in Israel who forsook the covenant (Ex. 23:13; Josh. 23:7). We are not to be isolationists, for the Lord has left us in this world to be salt and light; but we must be careful not to be defiled by their sins (James 1:27; 4:4; Rom. 12:2). No church is perfect, because no believer is perfect; but let's still give thanks for the people of God and seek to encourage them all we can.

PSALM 16

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

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

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

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

A good fellowship (vv. 7–8). David's personal fellowship with the Lord was his greatest joy. This was when God instructed and counseled David and told him what to do and how to do it. David even went to "night school" to learn the will of God. (See 17:3; 42:8; 63:6; 77:2, 6.) "Night" is plural, suggesting "dark nights" or "night after night" learning from God. The word instruct carries with it the idea of discipline and chastening, for David learned many lessons when God's loving hand chastened him (Heb. 12:1–12). The Lord at his right hand suggests God as his advocate and defender. (See 73:23; 109:31; 110:5; 121:5; 1 John 2:2; Acts 2:33; 5:31.) With the Lord as his guide and

A good companionship (vv. 3–4). We don't live the Christian life alone, because we're part of a great spiritual family and need each other. As in previous psalms, two groups are depicted: the believing remnant ("saints") and the unbelieving worshippers of idols (10:8–10; 11:2–3; 12; 14:5–6). The saints are those who trust God and obey His covenant, those who are

Psalm 16—17 of it for His glory? Do you anticipate being with Christ in glory? Is He the joy of your life today; for if He isn't, when will you be prepared to enjoy Him for all eternity?

guard, he had nothing to fear; he would not be moved (10:6; 15:5). The future is your friend when Jesus is your Lord.

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

PSALM 17

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

The Joy of Eternity (v. 11) The noted philosopher and Harvard University professor Alfred North Whitehead once asked a friend, "As for Christian theology, can you imagine anything more appallingly idiotic than the Christian idea of heaven?"13 But the focal point of heaven is not gates of pearl, streets of gold, or even angels and glorified saints. The central glory and joy of heaven is Jesus Christ (Rev. 4–5). The path of life that He shows us on earth today will end in even greater life when we enter heaven. Then we shall be in His presence and experience fullness of joy and pleasures forevermore. A foolish caricature of heaven shows white-robed saints with halos and harps, resting on little white clouds; but the Bible gives no such description. In our glorified bodies, we shall be like Jesus Christ (Phil. 3:20–21; 1 John 3:1–3), and we shall worship and serve Him forever. The pleasures of heaven will be far beyond any pleasures we have known here on earth, and as we enjoy the Lord and serve Him, we will not be restricted or encumbered by time, physical weakness, or the consequences of sin. So magnificent are the glories of heaven that the apostle John had to ransack human language to find words to describe it (Rev. 21—22).

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

Is Jesus Christ the Lord of your life? Have you accepted your inheritance and are you making the most

Psalm 17—18 shepherd, but Saul was a ravenous beast (v. 12; see 57:3; 2 Sam. 1:23). Twice Saul threw his spear at David (1 Sam. 18:11; 19:10), on four occasions he sent soldiers to capture him, and Saul went personally to lay hold of him (1 Sam. 19:11–23). Now, like a lion, Saul tracked his prey and waited for the right time to pounce; but the Lord protected David.

from violence. Though he was a fugitive in the wilderness, David walked on the paths of the Lord and obeyed God's law.

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

Salvation—"Rescue Me" (vv. 13–15) David now sees the Lord as his gracious Redeemer, rescuing him and his men from the wicked hands of Saul. These verses contrast the "people of this world" to the "people of God" who live for that which is eternal. "Arise, O Jehovah" reminds us of 3:7, 7:6, 9:19, and 10:12, all of which go back to Numbers 10:35. He asks the Lord to confront Saul and his army, cast them down, and use His sword to defeat them. "Cast down" (v. 13) can be translated "make him crouch down like a lion that has been subdued." (See v. 12.) Except for his son Jonathan, Saul and his leaders were not spiritually minded but thought only of the things of this fleeting world (39:5; 49:1; 89:47). As "men of the world," they lived for time, not for eternity, and for their own pleasures, and not for the glory of God. (See Luke 16:8, 25; James 5:5.)

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

Verse 14 is difficult to translate, but the sense seems clear: God was storing up judgment for David's enemies (Matt. 23:32; 1 Thess. 2:16), and their only reward would be in this life, not in the afterlife. They were full, they had many children who lacked nothing, and they would leave their wealth to their descendents. But the consequences of their sins would also be inherited by their descendents (Ex. 34:7; Num. 14:18). "May they have their punishment in full. May their children inherit more of the same, and may the judgment continue to their children's children" (v. 14 NLT). But verse 15 describes David's glorious future: seeing God's face and sharing God's likeness. This is one of the few texts in The Psalms that touches on the future life (see 16:11; 73:23–26). "Awake" is a metaphor for the resurrection of the human body (2 Kings 4:31; Job 14:12, 14; 26:19; Dan. 12:2; John 11:11; 1 Thess. 4:13–18). David seems to be saying, "Even when I die, the Lord won't desert me; for I shall be awakened and given a glorified body. I shall see His face, and I shall be satisfied!"

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

The enemy had arrogant mouths and hearts that were "enclosed in fat" (v. 10), that is, they had hearts that were callous from repeated disobedience to the Lord. In Scripture, "fatness" is sometimes associated with a selfish and worldly lifestyle (73:1–9; 119:70; Isa. 6:10). These people were morally and spiritually insensitive to what was right and weren't upset when they did something wrong. Paul called this "a seared conscience" (1 Tim. 4:2), for a heart covered with fat would not be sensitive to the needs of others (1 John 3:17). David's heart was sensitive to God's will; he knew that God wanted him to have "a broken and a contrite heart" (51:17). David was a compassionate

PSALM 18

This psalm of praise and victory was written and sung after the Lord made David king of all Israel and gave him victory over the nations that opposed his rule (2 Sam. 5, 8, 10). Another version of the psalm is found in 2 Samuel 22, and quotations and allusions are found in Psalm 116. No matter how much Saul persecuted David, David did not consider Saul his enemy. "Deliver" is one of the key words in the psalm; it is found in the title as well as in verses 2, 17, 19, 43, and

Psalm 18

Moses, he was drawn out of the water (Ex. 2:10). The enemy fell in defeat, but David stood firm, supported by the Lord (23:4). He was now king of Israel. Ten years of exile were ended, his life had been spared, and his ministry lay before him.

48 (kjv). It's possible that the new king used this song at a national day of prayer and praise to give thanks to the Lord for His manifold mercies to Israel. The psalm opens (vv. 1–3) and closes (vv. 46–50) with a doxology. David the servant of God (78:70; 89:3, 20, 39; 132:10; 144:10) addressed the Lord in verses 1, 25–29, 35–36, 39–40, 43, and 48, and in the rest of the psalm, he told the people what God had done for him, so the song blends worship and witness. The focus of the psalm is on the Lord and what He graciously did for His servant, but it also tells us what He can do for us today if we will trust and obey.

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

God Delivers When We Call on Him (vv. 1–18) When David expressed his love for the Lord, he used a special word that means "to love deeply, to have compassion." It's related to the Hebrew word for "womb" (see Jer. 21:7) and describes the kind of love a mother has for her baby (Isa. 49:15), a father has for his children (103:13), and the Lord has for His chosen people Israel (102:13; Hos. 1:7; Deut. 13:17). It's a deep and fervent love, the kind of love all of us should have for the Lord (31:23). David expressed his love (v. 1), his faith (v. 2), and his hope (v. 3). The seven metaphors he used certainly reflect the life of an outdoorsman and a soldier. "Rock" (vv. 2, 31, 46) is a familiar metaphor for the Lord, speaking of strength and stability, a place of refuge (19:14; 28:1; 31:2–3; 42:9; 62:2, 6–7; 71:3; 78:20; 89:26; 92:15; 94:22; 95:1; 144:1; 1 Sam. 23:25). It goes back to Genesis 49:24 and Deuteronomy 32:4, 15, 18, and 30–31. "Fortress" pictures God as a stronghold, like the city of Jerusalem on Mount Zion (1 Sam. 22:4; 24:22; 2 Sam. 5:17; 23:14). "Shield" speaks of God's protection (3:3; 7:10; 28:7; 33:20; Gen. 15:1; Deut. 33:29), but it also is a symbol of the king (84:9; 89:18). David was Israel's shield, but the Lord was David's shield. "Horn" refers to strength (Deut. 33:17; 1 Sam. 2:1, 10; 1 Kings 22:11) and has messianic connotations (Luke 1:69). This kind of God is worthy of our prayers and praise! (See 48:1; 96:4; 145:3.) After expressing his devotion, David described his distress (vv. 4–6) and pictured himself as a man who had been hemmed in on every side, caught in a trap, bound with cords, and thrown into the water to drown. (See 88:16–17; 69:2, 15; 124:4; Job 22:11.) But, when he called, God began to act on his behalf. The great deliverance (vv. 7–19) is depicted as a storm. The Lord had been longsuffering with King Saul, but now His anger arose and began to shake things, like an earthquake and an erupting volcano (vv. 7–8; Ex. 15:8; Deut. 32:22). God came down in a storm, like a warrior in a chariot, carried along swiftly by a cherub. (See Gen. 3:24; Ex. 25:18; 2 Kings 19:15; Ezek. 1, 10). He was accompanied by darkness, rain, wind, hail (a rare thing in the Holy Land), thunder, and lightning ("his arrows," v. 14; see 77:17; 144:6). All because David called on the Lord (v. 6)! At just the right time, God reached down and delivered David (vv. 16–19). Like

David had clean hands (vv. 20, 24) as well as skillful hands (v. 34; 78:72).

The way we relate to the Lord determines how the Lord relates to us (vv. 25–27). David was merciful to Saul, and God was merciful to David (Matt. 5:9). David was loyal ("blameless"), and God was faithful to him and kept His promises to bless him. David wasn't sinless, but he was blameless in his motives. The "pure in heart" (Matt. 5:8) are those whose hearts are wholly dedicated to God. Saul had been devious in his dealings with God, David, and the people, but David was honest and straightforward. It's true that early in his exile, he lied to Ahimelech the priest and to Achish, king of Gath (1 Sam. 21), but he soon learned that faith is living without scheming. Read verse 26 in the New American Standard Bible or the New International Version to see that God meets our "perverseness and crookedness" with His own shrewdness. The word translated "astute" or "shrewd" means "to wrestle," which reminds us of the way God dealt with Jacob (Gen. 32). God's character and covenants never change, but His dealings with us are determined by the condition of our hearts.

God Equips When We Submit to Him (vv. 28–45) What was God accomplishing during those difficult years of Saul's reign? For one thing, He was disciplining His people for running ahead of Him and making Saul king (Hos. 13:10–11). In His longsuffering, He was also giving Saul opportunities to repent. At the same time, He was equipping David for his years of service. God takes time to prepare His servants: thir-

Psalm 18—19 promises would be fulfilled. "And he shall reign forever and ever" (Rev. 11:15).

teen years for Joseph, forty years for Moses, and forty years for Joshua. The lessons David learned about himself and God during those years of exile helped to make him the man that he was. The images in these verses reveal God developing a great warrior, a compassionate leader, and a godly man.

PSALM 19

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

Two quotations help to introduce this psalm. The first is from the German philosopher Immanuel Kant: "Two things fill the mind with ever new and increasing wonder and awe, the more often and the more seriously reflection concentrates upon them: the starry heaven above me and the moral law within me."14 The second is from the well-known Christian writer C. S. Lewis: "I take this [Ps. 19] to be the greatest poem in The Psalms and one of the greatest lyrics in the world."15 The church lectionary assigns this psalm to be read on Christmas Day, when the "Sun of righteousness" came into the world (Mal. 4:2) and the "Living Word" was laid in the manger (John 1:14). The emphasis in the psalm is on God's revelations of Himself in creation, Scripture, and the human heart.

The Worlds Around Us—God the Creator (vv. 1–6) David focused on the heavens above him, especially the circuit of the sun; but there are many worlds in God's creation. They include the earth beneath our feet, the plant and animal worlds on earth, in the skies, and in the waters, the human world, the world of rocks and crystals, worlds visible to the human eye, and worlds so small we need special equipment to see them. Worldfamous biologist Edward O. Wilson claims there may be as many as 1.6 million species of fungi in the world today, 10,000 species of ants, 300,000 species of flowering plants, between 4,000 and 5,000 species of mammals, and approximately 10,000 species of birds.16 But these large numbers pale into insignificance when you start examining the heavens, as David did, and begin to calculate distances in light years. David knew none of this modern scientific data, and yet when he pondered the heavens, he was overwhelmed by the glory of the Lord.

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

God is Glorified When We Worship Him (vv. 46–50) After looking back at God's gracious ministry to him, what else could David do but praise Him? "He must increase, but I must decrease" (John 3:30). David didn't take things into his own hands but allowed the Lord to vindicate him when the time was right (1 Sam. 24:1–7; 26:1–12; Rom. 12:17–21). Paul quoted verse 49 in Romans 15:9 and applied it to the Jews praising God among the Gentiles. In Romans 15:10–11, the Jews and Gentiles rejoice together—the result of Paul's ministry to the Gentiles—and then Romans 15:12 announces Jesus Christ reigning over both Jews and Gentiles (see Isa. 11:10). The psalm climaxes with David exalting the Lord for His covenant to him and to his descendants (v. 50; 2 Sam. 7). Little children often use their own names when they ask for something ("Please give Tommy a cookie"), and David used his own name here, just like a little child. (See also 2 Sam. 7:20.) David used the word forever, so he must have realized that it would be through the promised Messiah that the kingdom

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

In Romans 10:18, Paul quoted verse 4 as part of his

Psalm 19

Word that He controls the worlds (33:11; 148:8). David recorded six different names for God's Word, six attributes of the Word, and six ministries of the Word in the lives of those who receive it and obey it.

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

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

David was an outdoorsman and often watched the sunrise and sunset, and what he saw day after day reminded him of a bridegroom leaving the marriage pavilion to claim his bride,17 and a vigorous athlete running a race. The first image speaks of glory (the groom was richly attired), love, and anticipation, while the second speaks of power and determination.

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

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

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

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

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

Psalm 19—20

(Song 2:3, 16; 6:3), the seed planted in the ground (John 12:23–24), and the bread on the table (John 6:35). The Word in the hand is fine; the Word in the head is better; but the Word in the heart is what transforms us and matures us in Christ (119:11; Col. 3:16–17). The Word is a light (119:105) and a mirror (James 1:22–25) to help us see ourselves, search our hearts (Heb. 4:12), and recognize and acknowledge our sins. "By the law is the knowledge of sin" (Rom. 3:20; 7:7–14). "Secret sins" are those we don't even see ourselves, "sins of ignorance" we don't realize we've committed. The Old Testament law made provision for their forgiveness (Lev. 4; Num. 15:22–29) because the sinners were guilty even though they were ignorant of what they had done (Lev. 5:17). However, the law provided no atonement for presumptuous sins (Num. 15:30–36; Deut. 17:12–13). When David committed adultery and arranged to have Uriah murdered (2 Sam. 11—12), he sinned insolently with his eyes wide open and therefore could bring no sacrifice (Ps. 51:16–17). When he confessed his sins, God in His grace forgave him (2 Sam. 12:13), but David paid dearly for his transgressions. Unconfessed sins, even if committed ignorantly, can grow within the heart and begin to rule over us, and this can lead to our committing willful disobedience ("great transgression"—there is no article in the Hebrew text).

highway, if we deliberately make a wrong turn, we go on a detour and fail to reach our destination.

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

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

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

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

The Witness Within Us—God the Redeemer (vv. 12–14) Unless we have a personal relationship with the Lord so that God is our Father and Jesus is our Redeemer, what we see in creation and what we read in the Bible will not do us much good. The magi in Matthew 2:1–12 started on their journey by following God's star, a special messenger in the sky to direct them. Then they consulted God's Word and found that the King was to be born in Bethlehem; so they went to Bethlehem and there found and worshipped the Savior.18 When you study God's creation with a Bible in your hand, you can't help but see Jesus! He is seen in the vine (John 15), the sun (John 8:12; Mal. 4:2), the stars (Num. 24:17), the lambs (John 1:29), the apple trees and lilies

PSALM 20

This is a prayer before the battle, and Psalm 21 is the praise after the victory. In verses 1–5, the people pray

Psalm 20 offerings, which were given as memorials to His great name (Lev. 2:1–2, 9, 16; 5:12; and see Acts 10:4). But David had done more than worship God; he had also sought the Lord's will concerning strategy for the battle (see 1 Sam. 23). The people prayed that God would bless those plans, for petitions and plans must go together. The central verse in the psalm is verse 5, a confident affirmation of victory before the battle even started. Raising the banners and waving them was a sign of victory, and "Jehovah our banner" was one of God's special names (see Ex. 17:15–16). The theme of salvation (victory) is repeated in verses 6 and 9.

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

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

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

Was the enemy coming with horses and chariots? There was no need to fear, for Israel's faith was in the Lord. Israel's kings were commanded not to acquire great numbers of horses and chariots (Deut. 17:16), a law that Solomon disobeyed (1 Kings 10:26–27). Note that the law of warfare even mentions horses and chariots (Deut. 20:1–4; and see 32:20; 2 Sam. 10:18). God had defeated Egypt's best troops (Ex. 14:6ff.; 15:4), and He could defeat the enemy attacking David (33:16–17; Prov. 21:31; 2 Kings 19:20–23). "If God be for us, who can be against us?" (Rom. 8:31). God's people don't boast in their human resources but in the God who alone can save them in every situation. Only this kind of faith will honor the strong name of the Lord. The enemy will go down in defeat, but Israel will stand upright as victors.

A Sovereign Lord (v. 9) Translators don't agree as to whether "king" in this verse refers to David or to the Lord, the King of Israel (5:2; 10:16; 48:1–2; 84:3; 95:3; 145:1). The Prayer Book Version of The Psalms reads, "Save, Lord, and hear us, O King of heaven, when we call upon thee"; and the English Revised Version reads, "Save Lord: Let the King answer us when we call." The American Standard Version also reads "King," and so does the New American Standard Bible. But whether "king" refers to David or to the Lord, verse 9 affirms that the Lord is sovereign because He hears prayer and is able to answer. I prefer "King," and I can see David, the people, and the troops acknowledging the sovereignty of

David had brought the ark of the covenant to Mount Zion (2 Sam. 6), which meant that God was enthroned among His people and would help them (80:1; 99:1 niv). His holy name was upon the sanctuary (Deut. 14:23; 16:2, 11), and therefore His glory was at stake. Many times David had brought sacrifices to the altar and dedicated himself to the Lord (burnt offerings) and given thanks to Him, and he would have offered sacrifices before coming to lead the army. (See 1 Sam. 7:9ff. and 13:9ff.) The Lord did not forget these

Psalm 20—22

Looking Ahead: Anticipation of Future Victories (vv. 8–12) The king trusted in the Lord and so did the people, and they affirmed their faith as they addressed these words to the king. The emphasis is now on the future victories God will give David and Israel because they have faith in the living God. (See 20:7.) God's right hand is more than a symbol of power; it actively works for His people and brings defeat to their enemies (89:13; 118:15–16; Deut. 5:15). "Find out" (kjv) means "dispose of." Just as fire devours what it touches, so the Lord will devour David's enemies as a cook burns fuel under the oven (79:5; 89:46; 97:6; Mal. 4:1). The nation of Israel and David's posterity would be preserved (18:50; 2 Sam. 7:16; Gen. 12:1–3), but there would be no future for the enemy. "Fruit" refers to posterity. (See 127:3, 132:11; Deut. 28:4; Hos. 9:16.) God did give David many victories, and David greatly extended Israel's borders and brought peace to the kingdom. The nations might get together and plot against him, but David would still win the battle.

the great king of Israel. Unless the Lord is King, there can be no victory. "For the Lord is the great God, the great King above all gods" (95:3 niv). "The Lord Almighty—he is the King of Glory" (24:10 niv). David plans his strategy (v. 4), but the Lord alone can determine the outcome.

PSALM 21

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

Looking Back: Celebration for Past Victories (vv. 1–7) The people and their king address the Lord and thank Him for what He did for them in answer to their prayers. Compare 21:1 with 21:5, 21:2 with 20:4, and 21:5 with 20:1. The word salvation in verses 1 and 5 (kjv) means "deliverance, victory." David had prayed that his life be spared (v. 4), and the Lord answered him (v. 2; 20:1, 6). This blessing was part of God's covenant with David (2 Sam. 7:16). The word prevent in verse 3 (kjv) means "to see to it beforehand" (69:10; 79:8). The Lord met Joshua before the battle of Jericho (Josh. 5:13–15), and Melchizedek (a type of Jesus Christ) met Abraham after the battle with the kings (Gen. 14); and God went before David and "welcomed" him (niv) to the battlefield and the victory. That God goes before His obedient people is a great encouragement (48:14; 77:20; John 10:4; Deut. 8:2).

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

PSALM 22

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

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

David is the author, but we have a difficult time finding an occasion in his life that would call forth this kind of psalm. According to the record, the Lord never deserted him in his hour of need but always provided friends to help him and deliverance from his enemies. The intense suffering described here isn't that of a sick man in bed or a soldier in battle. It's the description of a criminal being executed! Numerous quotations from the psalm in the four gospels, as well as Hebrews 2:10–12, indicate that this is a messianic psalm. We may not

Psalm 22 vv. 7–8, see Matt. 27:39; 43; Mark 15:29; Luke 23:35–36.) David reminded the Lord that from birth He had cared for him, so why abandon him now? (See 139:13–16.) David had learned to trust in the Lord ("hope," kjv) from infancy, and was not going to relent now. "Trust" is used three times in verses 4–5 and also in verse 8.

know how this psalm related to the author's personal experience, but we do know that David was a prophet (Acts 2:30), and in this psalm he wrote about the death and resurrection of Jesus Christ. The first part (vv. 1–21) focuses on prayer and suffering and takes us to the cross, while the second part (vv. 22–31) announces the resurrection and expresses praise to the glory of God. An understanding of Messiah's suffering and glory is basic to grasping the message of the Bible (Luke 24:25–27; 1 Peter 1:11). We will try to see both David and the Son of David as we study the psalm.

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

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

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

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

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

He was despised by the people (vv. 6–11). These words especially apply to our Savior. "I am a worm and not a man" (NASB) is a forgotten "I am" statement that speaks of how little value the leaders of Israel and the Roman officials placed on Jesus of Nazareth. A worm is a creature of the ground, helpless, frail, and unwanted. Isaiah 52:14 predicted that Messiah would be terribly disfigured by His enemies and not even look human. (See also Isa. 49:7; 50:6; 53:3; and for "reproach," see 69:9; Rom. 15:3. For the fulfillment of

Praise in the Time of Victory (vv. 22–31) We move now from suffering to glory, from prayer to praise (vv. 22, 23, 25, 26). In verses 1–21, Jesus

Psalm 22—23

"endured the cross," but now He enters into "the joy that was set before him" (Heb. 12:2; and see Jude 24). He had prayed to be delivered out of death (Heb. 5:7), and that prayer was answered. Jesus sang a Passover hymn before He went to the cross (Matt. 26:30; Mark 14:26), and according to Hebrews 2:12, the risen Christ praised God in the midst of His people after His resurrection (see Matt. 18:20). Note that in His song, our Lord deals with the expanding outreach of the atoning work He finished on the cross.

PSALM 23

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

The great assembly (vv. 22–25). There is no biblical evidence that Jesus appeared to any unbelievers in the days immediately after His resurrection (1 Cor. 15:1–7). "The great congregation" (assembly) included those who believed in Jesus who became a part of His church when the Spirit came at Pentecost. But the church is made up of believing Jews and Gentiles who form one body in Christ (Eph. 2:11ff.), so the song included the seed of Jacob (Israel). The first Christians were Jewish believers, and all Gentiles in the church are, by faith, the children of Abraham (Gal. 3:26–29). God did not despise His Son in whom He is well pleased (v. 24), but accepted His work on the cross and proved it by raising Him from the dead (Rom. 4:24–25). The glorious kingdom (vv. 26–29). The image here is that of a feast and was a familiar picture to the Jews of the anticipated messianic kingdom (Isa. 25:6–9; Matt. 8:10–12; Luke 13:29; 14:15). When a Jewish worshipper brought a peace offering to the Lord, he retained part of it to use for a feast for himself, his family, and any friends he wanted to invite (Lev. 3; 7:15ff.); and this tradition became a picture of the future glorious kingdom. But believing Gentiles will be also included in this feast (v. 27), and Messiah will reign over all the earth. God promised Abraham that his descendants would bring blessing to the whole world (Gen. 12:1–3). This has been fulfilled in the coming of Christ to die for the world, but when He comes again, it will have a glorious fulfillment in the establishing of His glorious kingdom. Both the prosperous and the poor will submit to Him (v. 29) and find their satisfaction in His grace alone. Orthodox Jews close their religious services by quoting Zechariah 14:9: "And the Lord shall be king over all the earth; in that day there shall be one Lord with one name" (Jewish Publication Society translation).

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

In the Pasture—Adequacy (vv. 1–3) "The Lord" is Jehovah God, the covenantmaking God of Israel. The compound names of Jehovah in the Old Testament reflect the contents of this psalm.

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

"I shall not want"—Jehovah-Jireh, the Lord will provide" (Gen. 22:14)

"still waters"—Jehovah-Shalom, "the Lord our peace" (Judg. 6:24)

"restores my soul"—Jehovah-Rophe, "the Lord who heals" (Ex. 15:26)

Psalm 23

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

"paths of righteousness"—JehovahTsidkenu, "the Lord our righteousness" (Jer. 33:16)

"you are with me"—JehovahShammah, "the Lord is there" (Ezek. 48:35) "presence of my enemies"— "Jehovah-Nissi, "the Lord our banner" (Ex. 17:15) "anoint my head"—JehovahM'Kaddesh, "the Lord who sanctifies" (Lev. 20:8)

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

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

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

The shepherd would examine the sheep as they entered the fold to be sure none of them was bruised,

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

injured, or sick from eating a poisonous plant. To the hurts, he applied the soothing oil, and for the thirsty, he had his large two-handled cup filled with water. He would also apply the oil to the heads and horns of the sheep to help keep the flies and other insects away. The sheep knew they were safe, and they could sleep without fear.

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

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

PSALM 24

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

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

We Are Stewards Who Enjoy His Goodness in Creation (vv. 1–2) Of all the heavenly bodies created by the Lord, the

Psalm 24—25 blessing (Gen. 32:24–32). Jacob certainly wasn't a perfect man, but the Lord saved him and even is called "the God of Jacob" (Ps. 46:7, 11).

PSALM 25

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

We are Victors Who Celebrate His Glory in Conquest (vv. 7–10) Five times in this text God is called "the King of glory." Jesus is the Chief Shepherd who will one day return in glory and give each faithful servant a crown of glory (1 Peter 5:1–4; and see 1:7, 4:11–14; 5:10; 1 Cor. 2:8). The gates of Jerusalem opened outward, so what is meant by "be lifted up"? Certainly there would be plenty of headroom for the Levites to carry in the ark, and it wouldn't be required to raise the lintels of the gates. Martin Luther translated it, "Open wide the portals," that is, "Give a hearty welcome to the Lord!" Bringing in the ark may have reminded David of what Moses and the leaders of Israel sang when the ark was carried in the wilderness (Num. 10:33–35; Ps. 68:1–3; 132:8). The administration of an ancient city was transacted at the city gates, so the gates were to those people what the city hall is to citizens in the Western world today. David was commanding the whole city to welcome the Lord and give honor to Him. The King of glory is also "the Lord of Hosts," a title used nearly three hundred times in the Old Testament. "Hosts" means "armies," and this can mean the stars (Isa. 40:26), the angels (Ps. 103:20–21), the nation of Israel (Ex. 12:41), or all believers who belong to the army of Christ (2 Tim. 2:3–4; 2 Cor. 10:3–6; Eph. 6:10ff.). But why were the gates of Jerusalem addressed twice (vv. 7, 9)? The King of glory is Jesus Christ. When He entered Jerusalem on Palm Sunday, the whole city didn't receive Him and praise Him. This psalm had been sung that morning at the temple, but it wasn't applied to Jesus of Nazareth. Instead of accepting Him and honoring Him, the leaders rejected Him and sent Him to Golgotha to be crucified. However, in His death and resurrection, Jesus won the battle against Satan and sin, and when He ascended back to heaven and entered the heavenly Zion (Heb. 12:18ff.), He was received as the victorious Lord of Hosts and the King of glory. However, Jesus will return to the earth and fight a battle against the armies of the world and be victorious (Rev. 19:11ff.; Isa. 63:1–3). He will deliver Jerusalem from her enemies (Zech. 12–14) and establish His kingdom on earth. Then His people will receive Him in Jerusalem, the Lord of Hosts, the King of glory; and "the Lord shall be king over all the earth" (Zech. 14:9). Meanwhile, we can triumph in life through Jesus Christ (2 Cor. 2:14) and be "more than conquerors" through faith in Jesus Christ (Rom. 8:31–39). As children of God, we belong to three worlds: the world of creation around us, the world of the new creation within us (2 Cor. 5:17), and "the world to come" of the wonderful final creation that will be our home for eternity (Rev. 21—22).

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

David not only prayed for God's guidance, he asked for insight to understand the Word; for only there could he learn God's ways and understand his own path. "Lead me in your truth" reminds us that the Word and prayer always go together (1 Sam. 12:23; John 15:7). David is referring to God's covenants with His people, the precepts and promises He gave them to keep them in His will so they could enjoy His blessing (v. 10; Deut. 27—30). David knew the history of Israel, that God had graciously helped them when they cried out to Him, and so he prayed with assurance and faith. But he also prayed with contrition, confessing his sins to the Lord (vv. 7, 11). He had regrets about some of his youthful omissions of obedience or commissions of sin, and he wanted forgiveness. He prayed "for your goodness' sake" (v. 7) and "for your name's sake" (v. 11; see 23:3; 31:3; 79:9; 106:8; 109:21; 143:110). "My help comes from the Lord who made heaven and earth" (121:2 nasb).

Our God Can Be Trusted (vv. 8–14) At this point, David paused to meditate on the character of the Lord his God. After all, why pray to the Lord if He can't be trusted? But He can be trusted! To begin with, He is "good and upright," and what He says and does is always right. If we submit ourselves to Him in

Psalm 25—26 broken heart if we give Him all the pieces and let Him have His way.

meekness, He will teach us His ways, but if we are arrogant, He will be silent. In the New Testament, the word meek describes a horse that has been broken, a soothing wind on a hot day, and a healing medicine. Meekness is not weakness; it is power under control. God can be trusted to guide those who obey His Word (v. 10), for a willingness to obey is the first step toward spiritual understanding (John 7:17).

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

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

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

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

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

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

PSALM 26

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

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

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

Vindicate Me (v. 1) The enemies who were slandering David are described in verses 4–5 and 9–10. They were deceitful, hypocritical, and wicked evildoers, sinners who schemed to rob others and even accepted bribes (Ex. 25:8; Amos 5:12), murdering those who stood in their way. David the king was a godly man, but not every judge and official

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

Psalm 26—27 ing (vv. 1, 3, 11), standing (v. 12), and sitting (v. 4), he kept himself from evil (see 1:1).

in the government was walking with the Lord. Perhaps all of this occurred at the time when Absalom was trying to seize the throne by spreading lies about his father (see 2 Sam. 14—15). David would see these deceitful men at the tabernacle altar, bringing their offerings, and it deeply grieved him. (See 119:28, 115, 136, 150, 158.) Throughout the history of both Israel and the church, there was a "congregation of evildoers" (v. 5; 50:16–21) along with the congregation of true worshippers (v. 12), the tares among the wheat (Matt. 13:24–30, 36–41), and wolves in sheep's clothing (Matt. 7:15; Acts 20:26–31).

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

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

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

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

PSALM 27

According to the title of this psalm as recorded in the Septuagint, David wrote it "before he was anointed." This means it was probably written when he was exiled from home and being hunted by King Saul and his men. The psalm does reveal that David was in great danger from violent evildoers (v. 2) who were lying about him (v. 12) and wanting to kill him (vv. 2, 12), and Saul and his men qualified. But in spite of this difficult and dangerous situation, David was confident (v. 3), courageous (v. 14), and unafraid (v. 1). In this

Psalm 27—28 abandoned him in the midst of the battle? When David cried out, God answered him in his heart and said, "Seek my face." (See 24:6; 105:4; Deut. 4:29; 1 Chron. 16:11; 2 Chron. 7:14; Hos. 5:15.) When the Lord's face "shines upon us" (Num. 6:22–27), it means He is pleased with us and will help us; when His face is turned from us, He is displeased (69:16–18; 143:7), and we must search our hearts and confess our sins. David's parents never abandoned him (see 1 Sam. 21:3–4). His statement was a familiar proverb. God cares for us as a father and mother care for their children (Isa. 49:15; 63:16); and though it's unlikely that parents would abandon their children, it's certain that God never forsakes His own (Heb. 13: 5–6).

psalm, David teaches us that when we know the Lord and trust Him, He helps us overcome the fears that can paralyze our lives.

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

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

The secret of David's public confidence was his private obedience: he took time to fellowship with the Lord and get directions from Him. David knew that the most important part of his life was the part that only God could see, and this was one priority he would not negotiate.20 David was living in the wilderness of Judea, away from the sanctuary of the Lord, but he was still able to enter into fellowship with his God. God's house was but a tent (vv. 5–6), for the temple had not yet been built, but it was still referred to as "God's temple" (see 1 Sam. 1:9; 3:3). The imagery in verses 4–6 is the Old Testament equivalent of "abiding in Christ" (John 15:1–8). In the ancient Near East, when a visitor entered his host's tent, the host was personally responsible for his protection and provision, and the flimsy tent became a fortress. The word beauty in verse 4 means not only the glory of God's character but also the richness of His goodness and favor to His people (16:11; 90:17; 135:3). David took time to meditate and to contemplate the wonders of God's grace. He came away from his times of worship feeling the rock under his feet and seeing above and beyond the enemy to the victory God had prepared. No wonder he vowed to God that, when he returned to Jerusalem, he would bring thank offerings to Him and joyfully worship Him.

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

PSALM 28

Once again, David found himself in difficulty and cried out to the Lord for help. We don't know what caused the problem, but it involved wicked people and workers of iniquity, and deceptive people who pretended to be David's friends but were working for his ruin. The period leading up to Absalom's rebellion would fit this description, but would David pray for his own son's destruction when he asked to have

Fear of Failure (vv. 7–10) David's confidence in the Lord didn't prevent him from being concerned about himself, for he knew he was a sinner and a man of clay. It's one thing to behold the Lord in the sanctuary and quite something else to see the enemy approaching on the battlefield. What if there was something wrong in David's life and the Lord

Psalm 28—29 praise to the Lord and that he left behind a witness that has encouraged other believers for centuries.

Absalom spared (vv. 4–5; 2 Sam. 18:5)? Regardless of the background, this psalm teaches us some important lessons about prayer and patience.

The Promise of Undeserved Blessing (vv. 8–9) David closed his song by encouraging his people with what he had learned from the Lord. Not only had God saved His anointed king, but He would also save His people Israel. "God save the king" included "God save the people," so they must trust Him. David saw the nation as God's inheritance (33:12; 78:62, 71; 79:1; 94:14; Deut. 4:20; 9:26, 29; 32:11; Mic. 7:14, 18), God's flock, and God's family. The word "feed" in verse 9 (kjv) means "to shepherd." (see Ps. 23), and "lift up" means "to carry like a child." Of course, the faithful shepherd sometimes has to carry the lambs, so the two images merge (Isa. 40:11). Though he was Israel's king, David always saw himself as a shepherd (2 Sam. 24:17). Indeed, the nation of Israel is God's inheritance, for He has invested in them the spiritual treasures that the bankrupt world needs (Rom. 9:1–5). "Salvation is of the Jews" (John 4:22). God has not forsaken His people.

The Problem of Unanswered Prayer (vv. 1–5) David had prayed fervently about his dangerous situation, but the Lord hadn't answered him. (See 13:1; 35:22; 39:12; 40:17; 69:3; 83:1; 109:1; 119:82.) It has often been said that "God's delays are not God's denials," and David was learning that important lesson. In verse 1, he "called" on the Lord, and in verse 2, he "cried out" to Him in desperation, but the Lord didn't answer. The unchanging Rock had changed (19:14; 31:2–3; 62:2)! Was the Lord silent because He could no longer hear and speak? David lifted his hands in worship as he prayed toward the sanctuary of God (63:4; 141:2; Ex. 17:19; 1 Kings 8:44ff.; Lam. 2:19; 3:41; 1 Tim. 2:8), but the Lord apparently didn't see him. But Jehovah is the "living God" who sees His people, hears their cries, and speaks His Word to them! (115:1–8). David felt like a dead man whose body was in the tomb and whose soul was in sheol, the realm of the departed (22:20; 30:9; 88:4; 143:7). He also felt like a criminal who was being dragged away with the wicked to be executed (vv. 3–5). They were hypocrites, but he was speaking the truth. They had no regard for the words and works of the Lord, but David was a servant of God who worshipped Him faithfully. According to God's covenant with Israel, David's idolatrous enemies should have been judged and condemned, but the Lord was doing nothing. How could God treat His anointed king like a criminal? But we should remind ourselves that the Father allowed His own Son to be unjustly treated like a common criminal (Isa. 53:7–8, 12; Luke 22:37). David's prayer was not an expression of personal revenge but a call for God to fulfill His covenant and bring righteousness and peace into the land. "Let them reap what they have sown," was his request.

PSALM 29

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

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

God's Glory in the Heavenly Temple (vv. 1–2) Heaven is a place of worship (see Rev. 4—5), and here the command is given for the angels ("mighty ones, sons of the Mighty") to ascribe (attribute, 96:7–9) to God glory and strength, because these divine attributes magnify His name. The psalm begins and ends mentioning God's "strength" (v. 11), and verses 4–9 demonstrate that strength in the description of the storm. Angels are called "sons of God" in Job 1:6, 2:1, and 38:7; and see Psalm 89:6. The Jewish priests and Levites had to dress properly as they served at the sanctuary (Ex. 28:1ff.), and even God's angels must come before Him in proper "attire," what is called "holy array" (NASB) and "the splendor of his holiness" (niv). (See 27:4; 96:9.) True holiness is a beautiful thing to behold, and certainly the greatest demonstration was in the life of Jesus Christ when He ministered on earth.

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

Psalm 29—30 in these eleven verses, He is called "Lord," and that means He is Lord of heaven and earth, Lord of all.

Sin is ugly, no matter what we may call it, but true holiness is beautiful and brings glory to God.

The Lord is King today and will sit as King forever! He can give strength to His people and see them through the storms of life. After the thunder, lightning, wind, and rain comes the calm after the storm when "the Lord blesses his people with peace" (v. 11 niv; and see 107:29; 148:8.) Noah saw the rainbow of the covenant after the storm (Gen. 9:8–17), the apostle John saw it before the storm (Rev. 4:3), and Ezekiel saw the rainbow in the midst of the storm (Ezek. 1:26–28). We always have God's promise to encourage us.

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

PSALM 30

The psalm opens and closes on a note of thanksgiving (vv. 1, 12; and see 4, 11).

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

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

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

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

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

Psalm 30—31

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

frequently the attitude of the unconverted (10:6; 73:12; Luke 12:16–21), but it is a constant temptation to believers also (read Deut. 8). One reason the Lord permits trials is that we might not get comfortable in our faith and stop growing. "I was at ease," said Job, "but He shattered me, and He has grasped me by the neck and shaken me to pieces: He has also set me up as His target" (Job 16:12 nasb). Prosperity without humility can lead to adversity. David's mountain (kingdom, as in Jer. 51:25) seemed strong, but the Lord showed David how weak he was.

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

David's foes would have been glad to see him die (13:4; 25:2; 41:11), but the Lord saved David's life and silenced their taunts. The "healing" mentioned in verse 2 may not have involved actual physical sickness, because the word is also used to describe not only forgiveness and spiritual restoration (41:4; Isa. 6:10; 53:5; Hos. 6:1 and 7:1) but also deliverance from mental and emotional distress (Jer. 8:21–22; 14:19; Lam. 2:13). It was David's pride that had brought the plague to the land, and he felt the pain of this deeply, so much so that he thought his convicted conscience and broken heart would kill him. But God heard his pleas and brought him from death to life.

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

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

PSALM 31

The emphasis is on trusting ("taking refuge") in the Lord, no matter how difficult the circumstances might be (vv. 1, 6, 14, 19). David was surrounded by subversive whispering campaigns and wicked conspiracies (vv. 8, 13, 15, 18, 20), and everything seemed against him. Even his best friends and neighbors didn't want to be

A New Heart—From Pride to Humility (vv. 6–10) This is where the story really began, for it was David's pride that made it necessary for the Lord to chasten him. "Prosperity" means "careless ease, a carefree selfassurance because things are going so well." This is

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