Psalm PSALM—NOTE ON 1. The first psalm serves as the gateway into the entire book of Psalms. Those who would worship God genuinely must embrace his Law (or Torah), his covenant instruction. They must love the Law, and must see themselves as the heirs and stewards of its story of redemption.
PSALM—NOTE ON 1:1 Blessed. The truly happy person is happy because God showers him with favor. the man. A specific, godly individual is presented as an example for others to imitate. Such teaching by use of a concrete example is common in OT wisdom literature. wicked . . . sinners . . . scoffers. These are people who refuse to live by the covenant. The godly person will not imitate such people’s immoral way of life.
PSALM—NOTE ON 1:2 The law of the LORD may refer to the Law of Moses. Meditates describes concentrated thinking. day and night. One should face every situation in life with a desire to please the Lord.
PSALM—NOTE ON 1:3 As a tree bears fruit not for itself but for others, so also, when the faithful person prospers, he brings benefit to others. See Jer. 17:8 for the same image.
PSALM—NOTE ON 1:4 When a farmer tosses threshed wheat into the air, the wind drives away the chaff (husks and straw). Those who reject God’s covenant are like chaff in that they bring no benefit to anyone (see 35:5).
PSALM—NOTE ON 1:5 The judgment on the wicked is likely the final judgment, which allows some to enter the congregation of the righteous while excluding others (Eccles. 12:14).
PSALM—NOTE ON 1:6 Knows means “knows with affection and approval” (compare Gen. 18:19; Amos 3:2).
Psalm PSALM—NOTE ON 2. God made David and his descendants kings in order to fulfill the purpose for which Abraham was called: to bring blessing to all nations (Gen. 12:1–3). At a time when Gentile kingdoms sought to throw off Israelite rule, this psalm recalls the promises made to the Davidic king at his coronation. Gentiles will find lasting joy only as subjects of this king. The psalm also looks to the future, when the Davidic Messiah will rule all nations.
PSALM—NOTE ON 2:2 The word “Messiah” comes from transliterating the Hebrew word for Anointed, and the word “Christ” comes from translating “Anointed” into Greek. For the Gentiles to rebel against the Davidic king is to rebel against the Lord who made him king (see Acts 4:25–26).
PSALM—NOTE ON 2:7 The decree is the divine word spoken when the king took his throne. The LORD said. The past tense indicates that the king recalls the divine word at a time of trouble after his coronation. You are my Son. In 2 Sam. 7:14, God says that he will take the heir of David as a “son.” The people of Israel as a whole are called the “son of God” (see Ex. 4:22–23; Ps. 80:15; Hos. 11:1), and the king is called the “son of God” because he represents the people (see Ps. 89:27). Hebrews 1:5 combines Ps. 2:7 with 2 Sam. 7:14 to identify Jesus as the messianic heir of David. In Acts 13:33 and Rom. 1:4, Paul portrays the resurrection of Jesus as his coronation as the Davidic king.
Where is Zion? Zion (2:6) is the mountain where Jerusalem and the temple were built. The term “Zion” sometimes refers to ancient Jerusalem and sometimes stands for the permanent home where God’s people will live forever with him (see Isa. 4:2–6; 12:1–6; 65:17–25).
PSALM—NOTE ON 2:8 The Gentile nations of the earth will find blessing in the heir of David who makes them his subjects (see Gen. 22:18; also Ps. 72:8–11, 17). This includes those nations who were in revolt (2:1). Thus Paul looks forward to a day when people from all nations will come to faith (Rom. 1:5).
PSALM—NOTE ON 2:10 kings . . . rulers of the earth. See v. 2.
PSALM—NOTE ON 2:12 Kiss the Son. The Son is the heir of David (v. 7). The kiss denotes religious homage, which the Davidic king deserves (v. 2). The kings must understand that the ruler whom they reject is not just another human ruler but is God’s own appointed king for the whole world.
Psalm PSALM—NOTE ON 3. This is the first psalm with a title. The title names David as the author and ties the psalm to Absalom’s rebellion (2 Samuel 15–16). Fourteen of the Davidic psalms add further information in their titles, connecting the psalm to a specific incident in David’s life (see chart). Since David as king is the representative of God’s people, it is likely that this psalm emphasizes David as the ideal member of the people of God. Thus it can be considered an individual lament. The information in the title helps readers to apply the lesson of the psalm: David shows genuine faith in his difficult circumstances, and readers can do the same.
| Psalm | Incident in David’s Life | References |
|---|---|---|
| 3 | David flees from and battles Absalom | 2 Samuel 15–17 |
| 7 | The words of Cush, a Benjaminite (persecution by Saul?) | Unknown |
| 18 | David delivered from enemies and from Saul | 2 Samuel 22 |
| 30 | Dedication of the temple | Nothing in David’s lifetime; see 1 Kings 8:63 |
| 34 | David delivered from danger by feigning madness in the presence of King Achish of Gath | 1 Sam. 21:12–22:1 |
| 51 | Nathan confronts David about his adultery with Bathsheba | 2 Samuel 11–12 |
| 52 | Doeg the Edomite tells Saul that David went to the house of Ahimelech | 1 Sam. 22:9–19 |
| 54 | The Ziphites tell Saul that David is hiding among them | 1 Sam. 23:19 |
| 56 | The Philistines seize David in Gath | 1 Sam. 21:10–11 |
| 57 | David flees from Saul into a cave | 1 Sam. 22:1 or 24:3 |
| 59 | Saul sends men to watch David’s house in order to kill him | 1 Sam. 19:11 |
| 60 | David’s victory over Transjordan | 2 Sam. 8:1–14 |
| 63 | David in the desert of Judah | 2 Samuel 15–17?; 1 Sam. 23:14–15? |
| 142 | David flees from Saul into a cave | Same as Psalm 57 |
PSALM—NOTE ON 3:2 As is usually the case in the OT, salvation here refers to both physical and spiritual deliverance from danger. The fact that the enemies are saying this of David’s soul means they are implying that his sins are so bad that God cannot save him.
PSALM—NOTE ON 3:7 Arise. Compare Num. 10:35. For you strike . . . you break. David can boldly ask God for help because God has often protected him from enemies.
A shield for his people. Without the proper shield, an ancient warrior had little chance in battle. Psalms uses the term “shield” (3:3) to describe God’s protection of his people.
PSALM—NOTE ON 3:8 Salvation belongs to the LORD. It is the decision of the Lord, not of the enemies (v. 2), that makes the difference.
Psalm PSALM—NOTE ON 4. This psalm expresses quiet trust amid troubling circumstances, combining the categories of individual lament and confidence.
PSALM—NOTE ON 4:1 Because of their past experience with the Lord (You have given me relief), the faithful can pray confidently (Answer me when I call and Be gracious to me and hear my prayer). Compare 3:7.
PSALM—NOTE ON 4:3 set apart. God gives his special attention and affection to a person or a people in order to distinguish them. The Hebrew word for the godly is related to the Hebrew word for “steadfast love.” Thus “the godly” are those who have sincerely responded to God’s steadfast love.
PSALM—NOTE ON 4:4 Be angry, and do not sin. That is, “Even if you are angry at those who slander you, do not sin by seeking revenge.” The way to prevent such sin is to ponder and be silent: that is, reflect on how trustworthy the Lord has been. See Eph. 4:26.
PSALM—NOTE ON 4:7 True joy is not the result of material wealth. Rather, joy comes from knowing the Lord’s presence (v. 6) and peace.
Psalm PSALM—NOTE ON 5. This individual lament from David is the first psalm that prays for the downfall of one’s enemies. Such Psalms relate to situations where one is faced with bloodthirsty and deceitful persecutors.
PSALM—NOTE ON 5:2 my King and my God. Even a king such as David should be subject to God’s divine kingship.
PSALM—NOTE ON 5:3 I prepare a sacrifice for you. The mention of the morning, and of the Lord’s house (v. 7), suggests this is describing the regular morning sacrifice in the temple. The faithful worshiper receives assurance and expresses personal consecration when he offers his sacrifices.
PSALM—NOTE ON 5:4–6 The singer praises God for loving what is right.
PSALM—NOTE ON 5:7 Abundance of your steadfast love comes from Ex. 34:6, the basic confession of OT faith.
PSALM—NOTE ON 5:9 Paul refers to this verse in Rom. 3:13 as he explains that both Jews and Gentiles are under the power of sin.
PSALM—NOTE ON 5:10 Let them fall . . . cast them out describes the judgment that must fall on those who persecute the godly. for they have rebelled against you. To harm the godly is to attack God himself.
PSALM—NOTE ON 5:11–12 The psalm closes by expressing the assurance enjoyed by the faithful.
Psalm PSALM—NOTE ON 6. An individual lament from David. It describes a person whose hard circumstances have led him to see his sins and to repent. Thus, it is often considered one of the “penitential” Psalms (compare Psalms 32; 38; 51; 130; 143).
How are the Psalms divided? The Psalms are divided into five books: 1–41; 42–72; 73–89; 90–106; 107–150. Each book ends with a “doxology,” a hymn of praise to God.
PSALM—NOTE ON 6:1–5 These verses describe a life-threatening situation, such as a sickness. The situation has arisen from God’s displeasure at some particular sins. The psalm provides a way for people to properly express their concerns to God in such circumstances.
PSALM—NOTE ON 6:4 for the sake of your steadfast love. Those who are repentant appeal to God’s love and mercy, and not to their own well-doing.
PSALM—NOTE ON 6:5 If Sheol refers to the grave here, the idea is that the dead do not have the privilege of praising God in public worship.
PSALM—NOTE ON 6:8 Depart from me, all you workers of evil seems to be spoken to those who would take advantage of the singer’s distress. But if the LORD has heard, then these enemies have no real power. See Luke 13:27.
PSALM—NOTE ON 6:9 When the Lord hears the plea and prayer (vv. 1–5), he forgives.
PSALM—NOTE ON 6:10 There is a reversal here: the singer’s bones and soul were troubled (vv. 2–3), but now the enemies will be greatly troubled.
Psalm PSALM—NOTE ON 7. The title of this individual lament from David refers to an otherwise unknown incident in his life when a man of Benjamin (the tribe of Saul) slandered David. The psalm enables those who have been unfairly criticized (vv. 3–5) and persecuted to call on God for help.
PSALM—NOTE ON 7:1–2 Amid desperate circumstances, David express trust (my God, refuge).
PSALM—NOTE ON 7:6–11 The singers see their requests as part of the larger picture: God is a righteous judge (v. 11), to whom all the peoples of mankind are accountable (vv. 7, 8). In the Psalms, God is often described as “judging” on behalf of the innocent and oppressed.
PSALM—NOTE ON 7:17 The Lord’s righteousness and his status as the Most High (see vv. 6–11) lead to thanksgiving and praise.
Psalm PSALM—NOTE ON 8. This hymn of praise helps the Lord’s people celebrate their glorious Creator, and their privileged place in his creation. With Genesis 1–2 as a background, the Psalm presents mankind as the pinnacle of creation, as the rulers over the animal world, and as the object of God’s special attention. At the same time, the mention of “foes,” “enemy,” and “avenger” (Ps. 8:2) reminds readers of Genesis 3 and God’s plan for fallen mankind. Israel was to be the firstfruits of restored humanity. This helps explain why Heb. 2:6–8 quotes Ps. 8:4–6: Jesus, as Davidic king, is the ideal Israelite, and thus the ideal human being. He is crowned with glory and honor after his suffering on behalf of mankind.
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
PSALM—NOTE ON 8:1 God’s covenant name (LORD) is majestic . . . in all the earth, even if not all people acknowledge it.
PSALM—NOTE ON 8:2 Perhaps the babies and infants are the people of Israel, seen as weak in comparison with the mighty unbelieving Gentiles, who are the foes, the enemy, the avenger. It is through the insignificant mouths of infants (that is, of Israel) that God reveals his majesty.
PSALM—NOTE ON 8:5 the heavenly beings. See Heb. 2:7. Crowned him with glory and honor describes mankind as God’s kingly representative.
PSALM—NOTE ON 8:6 This echoes Gen. 1:26. put all things under his feet. Paul quotes this verse along with the explicitly messianic Ps. 110:1 (see 1 Cor. 15:25–27; Eph. 1:22). This verse is also quoted in Heb. 2:6–9.
Psalm PSALM—NOTE ON 9. Psalms 9–10 together follow a basically acrostic pattern, with the first word of each line beginning with successive letters of the Hebrew alphabet. The acrostic is not perfect, however. Several letters of the alphabet are missing or are out of order. Both psalms say that God cares about those who are “oppressed” (9:9; 10:18); both mention “times of trouble” (9:9; 10:1); both call on God to “arise” (9:19; 10:12); and both are sure that God will not “forget the afflicted” (9:12; 10:12). The key difference between the two psalms is that Psalm 9 is full of praise and thanks while Psalm 10 is mostly a lament.
PSALM—NOTE ON 9:1 with my whole heart. The biblical ideal is for people to love and praise God (compare Deut. 6:5), both in private and in public.
PSALM—NOTE ON 9:3–6 The psalm recalls God’s protection of his people from evil nations. When an Israelite sings of his just cause, he should think about why God chose Israel: God chose Israel to be a light to the Gentiles through their faithfulness to God (compare v. 11).
PSALM—NOTE ON 9:10 To know God’s name, to put trust in him, and to seek him are all ideals in the OT, even though the people of Israel often fell short of those ideals.
PSALM—NOTE ON 9:11 Tell among the peoples his deeds. God called Abram and Israel to be a blessing to the whole world (Gen. 12:3). Israel should long for the time when the Gentiles would receive that blessing. Compare Rom. 15:8–12.
PSALM—NOTE ON 9:12 Mindful of them, namely, of the oppressed people of Israel (v. 9), whose blood God avenges when the Gentiles spill it unjustly.
PSALM—NOTE ON 9:13–14 The song now becomes a prayer for deliverance from affliction. The result of God’s answer to the prayer will be further praise in worship.
PSALM—NOTE ON 9:15–18 God defends the poor by defeating their oppressors. The wicked (vv. 16, 17) are those Gentiles who oppose God’s purposes (vv. 15, 17). The needy and poor are the people of Israel who are threatened (v. 18).
PSALM—NOTE ON 9:17 Sheol. See note on 6:5.
What is “Sheol”? In the OT, the Hebrew word “Sheol” (9:17) refers to the place where people go when they die. It is similar to the Greek word “Hades.” Both words are usually translated “death” or “the grave.”
PSALM—NOTE ON 9:18 not . . . forgotten. Compare “not forget,” v. 12. This is in contrast to those who forget God (v. 17).
Psalm PSALM—NOTE ON 10. See note on Psalm 9. Psalm 10 is a lament, relating to cases in which “the wicked hotly pursue the poor” (v. 2). These wicked could be faithless, wealthy Israelites (vv. 4, 13), and the poor are Israelites who are faithful but are also defenseless against the wicked. It was the task of the Davidic king to ensure justice, by force if necessary. It was the task of the general public to pray, perhaps by reciting a psalm like this.
PSALM—NOTE ON 10:1 hide yourself. That is, ignoring cries for help (compare 55:1; Isa. 58:7).
PSALM—NOTE ON 10:3 renounces the LORD. Compare v. 13.
PSALM—NOTE ON 10:6 I shall not be moved. It is irritating to the pious person when impious people feel safe in their impiety.
PSALM—NOTE ON 10:7 See Rom. 3:14.
PSALM—NOTE ON 10:11 As the wicked person oppresses the faithful, he assumes that God has forgotten them—that God is indifferent to their suffering. The faithful mention this to God, asking him to show the wicked that he has not, in fact, forgotten his people (see vv. 12–14).
PSALM—NOTE ON 10:12–15 These verses call God to action in response to vv. 1–11. Verses 12–15 repeat many words from vv. 1–11: “mischief” (vv. 7 and 14); “forget” (vv. 11 and 12); “see” (vv. 11 and 14); “renounce” (vv. 3 and 13); “helpless” (vv. 8, 10, and 14); and “wicked” (vv. 2–4, and 13, 15). The repetition shows that God’s action will be a direct answer to the injustice described.
PSALM—NOTE ON 10:14 The OT law is full of warnings about oppressing such people as the fatherless (see Ex. 22:22; Deut. 10:18). The true Israelite will care for them.
PSALM—NOTE ON 10:15 till you find none. That is, until there is no more wickedness.
PSALM—NOTE ON 10:16 The LORD is king forever and ever. Compare the similar wording in Ex. 15:18, where God reigns for the sake of his people, to promote their peace and purity. Just as God removes unbelieving nations from his land, he can be trusted to purge unbelieving Israelites from it as well.
Psalm PSALM—NOTE ON 11. This psalm describes the confidence that the faithful may have, even in times of severe crisis.
PSALM—NOTE ON 11:3 The foundations would be either the people who lead Israel (compare the “pillars” of Isa. 19:10) or the principles of justice upon which Israel was founded. what can the righteous do? What security does he have?
PSALM—NOTE ON 11:4 His holy temple probably refers to God’s heavenly dwelling, rather than his earthly temple. But one should not draw too much of a distinction between the two: in the OT, God’s earthly sanctuary is the doorway into the heavenly (as in Isa. 6:1).
PSALM—NOTE ON 11:5 The wicked are those among God’s people who would exploit and harm others.
PSALM—NOTE ON 11:6 fire and sulfur. See Gen. 19:24. portion of their cup. That is, the judgment God has assigned for them, whether in this life or the next (Jer. 13:25).
Psalm PSALM—NOTE ON 12. This is a community lament, describing a time when liars are in positions of authority.
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
PSALM—NOTE ON 12:1–2 The particular kinds of lies described are flattering lips and insincere speech (a double heart). Such people manipulate others for the sake of gain (v. 2).
PSALM—NOTE ON 12:3 cut off. By removing them from his people (see Lev. 20:3).
PSALM—NOTE ON 12:5 True Israelites will not oppress the poor and needy but will care for them (see Deut. 15:11; 24:14). When the poor are oppressed, God takes action (compare Ps. 9:18).
PSALM—NOTE ON 12:6 God’s words are pure, refined, and purified; they are free of the impurities of lies, flattery, or insincerity (see v. 2).
PSALM—NOTE ON 12:7 Them probably refers to the poor and needy (v. 5) and the godly (v. 1).
PSALM—NOTE ON 12:8 This final verse describes again the conditions described in vv. 1–2. Ending on this somber note reminds the faithful of their constant dependence on God.
Psalm PSALM—NOTE ON 13. This is an individual lament. The worshiper is on the verge of despair.
PSALM—NOTE ON 13:1 How long? The question, repeated four times, is not asking for information but is expressing despair. If this psalm were a sermon, it would explain that the abandonment described here (forget, hide . . . face) is only apparent. But a song, whose goal is to describe feelings, does not need the same level of precision as a sermon.
PSALM—NOTE ON 13:2 The enemy is typically one who hates. The enemy’s hatred of the singer’s faithfulness leads him to gloat over the singer’s misfortunes.
PSALM—NOTE ON 13:3 For God to consider and answer would be for him to relieve the singer’s circumstances.
PSALM—NOTE ON 13:5–6 Confidence in the steadfast love of God, as revealed in his covenant with Israel (Ex. 34:6), leads to a trusting expectation of salvation. Compare Ps. 3:2 and note.
Psalm PSALM—NOTE ON 14. This is a community lament. Humans in general do not seek after God and thus they treat God’s people cruelly. Compare Psalm 53.
How many of the Psalms were written by David? David is the author of about half of the Psalms. Other authors include Asaph, Solomon, Moses, and the sons of Korah.
PSALM—NOTE ON 14:1 A fool is someone who stubbornly rejects wisdom. there is no God. Godless fools believe that God takes no interest in human affairs and will not judge people for their deeds.
PSALM—NOTE ON 14:3 The word all in this verse refers to the Gentiles described in v. 2, and v. 4 reveals that they oppose God’s people. Paul adapts the Greek Septuagint translation of vv. 1–3 in Rom. 3:10–12 as part of his argument that “all, both Jews and Greeks, are under sin” (Rom. 3:9).
PSALM—NOTE ON 14:4 To eat up my people is to consume their wealth and freedom, and possibly even their lives (see Mic. 3:1–3).
PSALM—NOTE ON 14:5–6 In the face of such threats (v. 4) the faithful must remember that the God of the covenant (LORD) is their refuge. He will protect them and defeat the evildoers.
PSALM—NOTE ON 14:7 The people pray that God will rescue them and promote their well-being. Their prayer concludes with firm hope (when, not if).
Psalm PSALM—NOTE ON 15. This hymn celebrates the ideal worshiper of the Lord. The singers do not claim to have achieved these character qualities. They simply yearn to have them more and more.
PSALM—NOTE ON 15:1 The tent (compare 27:4–6) and holy hill describe the sanctuary where God is especially present with his people. To sojourn or dwell there is to be a welcomed guest in God’s house (compare 61:4; 65:4).
PSALM—NOTE ON 15:2–5 These verses give specific examples of the kind of person who walks blamelessly and does what is right. Such a person is concerned about the well-being of fellow believers.
PSALM—NOTE ON 15:4 A vile person is the Israelite who rejects covenant life (compare Jer. 6:30, “rejected”). Those who fear the LORD are those who embrace the covenant.
PSALM—NOTE ON 15:5 does not put out his money at interest. When the law forbids Israelites to charge interest to fellow Israelites, it is referring to private loans to a neighbor rather than commercial transactions. In such cases, Israelites are forbidden to charge interest to their fellow Israelites (see Deut. 23:19–20, “your brother”), but they may charge interest to a foreigner. This psalm seems to suggest that the ideal person deals generously and fairly with all people, whether they are fellow Israelites or not. He goes beyond what the law requires.
Psalm PSALM—NOTE ON 16. When the faithful sing Psalm 16, they entrust themselves to the Lord. They experience confidence and contentment in his care. The psalm uses imagery from Israel’s allocation of the land under Joshua (vv. 5–6) to express contentment in this life. It also looks forward to everlasting life in God’s presence (vv. 9–11).
PSALM—NOTE ON 16:1–2 The Lord is the only one on whom the psalmist relies for well-being (no good apart from you, v. 2).
PSALM—NOTE ON 16:3 The saints are those who have embraced their privilege as God’s people. Since God has declared them holy, they live in a holy way.
PSALM—NOTE ON 16:4 Those who run after another god are idolaters, including unfaithful Israelites. Their names probably refers to the names of the false gods being worshiped.
PSALM—NOTE ON 16:5–6 The psalmist is satisfied with the Lord and his provision. The terms portion, lot, lines, and inheritance recall the allocation of the Promised Land into tribal and family plots.
PSALM—NOTE ON 16:7–8 God’s presence is seen in the moral instruction the psalmist receives (v. 7). It gives him assurance of stability (v. 8). The psalmist’s heart instructs him during the night, as he thinks about God’s word (compare 1:2).
PSALM—NOTE ON 16:9–11 The psalm is cultivating the hope of everlasting glory for the faithful, with the resurrection of Jesus (the ultimate holy one) as the first step in bringing this hope to fulfillment (compare Acts 2:25–28; Rom. 8:23; 1 Cor. 15:23).
PSALM—NOTE ON 16:10 Sheol. See note on 6:5. Here it is likely the abode of the wicked.
PSALM—NOTE ON 16:11 path of life. The covenant provides a “path” by which one walks toward life in all its fullness (Prov. 6:23; 10:17; Matt. 7:14). This is what the Lord makes known to his followers. To enjoy God’s presence is the goal of the covenant (compare Ex. 33:14–15; Num. 6:24–26). The word pleasures is related to “pleasant places” (Ps. 16:6). The pleasure that the psalmist has begun in this life will reach its fullness in the world to come (forevermore).
Psalm PSALM—NOTE ON 17. This is an individual lament, dealing especially with cases in which a person considers himself unjustly accused of wrong (compare Psalm 7). The psalm is a prayer for vindication, and it ends with a feeling of confidence (compare Psalm 16).
What is parallelism? Parallelism is one of the main features of Hebrew poetry. All 150 Psalms include parallelism. Typically, the main lines in a psalm are followed by secondary lines that either repeat or expand upon an idea in the main line.
PSALM—NOTE ON 17:3–5 The singer proclaims his innocence (tried, visited, tested), and he recounts his efforts to stay pure.
PSALM—NOTE ON 17:8 apple of your eye. See Deut. 32:10; Prov. 7:2.
PSALM—NOTE ON 17:10 The singer cannot appeal to the attackers’ pity or remorse, since they close their hearts to such feelings. Instead, they speak arrogantly.
PSALM—NOTE ON 17:13–14 Amid such threats, when it seems unlikely that the attacker will repent (v. 10), the proper response is prayer for the enemy’s defeat.
PSALM—NOTE ON 17:14 The text describes these attackers as people whose only reward is in this life (their treasure and their children). They leave all their wealth behind when they die. This contrasts with the expectation of the faithful (v. 15).
PSALM—NOTE ON 17:15 behold your face. Compare 11:7; Rev. 22:4. when I awake. The beholding and the satisfaction refer to the everlasting bliss that the godly look for in the general resurrection.
Psalm PSALM—NOTE ON 18. This royal psalm celebrates the way God has shown his love to his people by giving them the Davidic monarchy and by preserving David through many dangers (see v. 50). The text of the psalm is almost identical to David’s personal expression of gratitude to the Lord in 2 Samuel 22.
PSALM—NOTE ON 18:1–3 The opening verses summarize the theme of the psalm: David has found the Lord to be a reliable defender against his enemies.
PSALM—NOTE ON 18:7–19 God in his heavenly fortress suddenly takes notice of David’s need and quickly comes to his aid.
PSALM—NOTE ON 18:20–30 David claims that he has faithfully kept the ways of the LORD (v. 21), and thus God has rewarded him (vv. 20, 24). These claims are not self-righteous; the ways, rules, and statutes of the Lord (v. 22) include provisions for receiving forgiveness of sins.
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
PSALM—NOTE ON 18:30 The esv footnote (substituting “blameless” for perfect) suggests that following the Lord’s blameless way (see v. 21) is what enables a man to become blameless (vv. 23, 25).
PSALM—NOTE ON 18:31–45 David’s rescue (vv. 16–19) came by way of his military skill, which was itself God’s gift.
PSALM—NOTE ON 18:46–50 David’s expectation that he will praise the Lord among the nations (v. 49; see Rom. 15:9) returns readers to the call of Abram, in whom the nations were to find blessing (Gen. 12:1–3).
PSALM—NOTE ON 18:50 salvation. David’s victories are part of God’s commitment to his people and to the whole world. Steadfast love to . . . David and his offspring forever echoes 2 Sam. 7:12–16.
Psalm PSALM—NOTE ON 19. In singing this psalm, God’s people celebrate his law as his supreme revelation of himself. The psalm recounts the way the creation speaks of its Maker (vv. 1–6), and the way the Mosaic law addresses the soul (vv. 7–11). This calls for a humble response (vv. 12–14).
Are the Psalms poetry? The Psalms often reflect the feelings or emotions of the person who wrote the psalm. The book of Psalms includes poetry that covers all kinds of emotional feelings and experiences, from anguish and sorrow to great joy and thanksgiving.
PSALM—NOTE ON 19:1 The glory of God includes his power, wisdom, and worthiness of honor and worship.
PSALM—NOTE ON 19:3 The speech here is the speech mentioned in v. 2a. voice is not heard. All people hear the voice, but not all respond to it.
PSALM—NOTE ON 19:4 See note on Rom. 10:18–19.
PSALM—NOTE ON 19:7 reviving the soul. That is, giving refreshment. sure. Trustworthy. simple. See Introduction to Proverbs: Reading Proverbs.
PSALM—NOTE ON 19:8 enlightening the eyes. For the eyes to have light or to be bright is for the person to be alert and active (compare 1 Sam. 14:27; Ezra 9:8; Ps. 13:3).
PSALM—NOTE ON 19:9 The fear of the LORD refers to the precepts of the covenant, which show how to properly revere God (compare 34:11).
PSALM—NOTE ON 19:11 reward. In this case, assurance and character growth.
PSALM—NOTE ON 19:12 hidden. Just as “there is nothing hidden” from the sun’s heat (v. 6), so too the law searches all the hiding places of the soul.
PSALM—NOTE ON 19:13 presumptuous sins. Sins committed in proud disobedience to divine commands (Deut. 17:12). Such sins eventually will have dominion over the sinner. The faithful person desires, instead, to become blameless, just as the law is blameless (see note on Ps. 18:30).
PSALM—NOTE ON 19:14 Be acceptable comes from the language of sacrifice (as in Lev. 22:20). The singer is asking that his song be seen as a suitable act of worship before God, like a sacrifice.
Psalms PSALM—NOTE ON 20–21. These two psalms form a pair of royal psalms. Psalm 20 is a prayer that God will give success to the Davidic king, particularly in battle. Psalm 21 gives thanks to God for answering the request of Psalm 20.
PSALM—NOTE ON 20:2 The sanctuary in Zion is the place where God especially makes himself present among his people.
PSALM—NOTE ON 20:3 The offerings and burnt sacrifices were the means by which the worshiper gave himself to God and received assurance of God’s love.
PSALM—NOTE ON 20:6–8 The worshipers now shift from speaking to the king to speaking about the king. They trust in God as the one who saves his anointed.
PSALM—NOTE ON 20:9 The terms save and “salvation” are repeated in this psalm (vv. 5, 6, 9).
PSALM—NOTE ON 21:1–7 These verses are addressed to the Lord (you) about the king (he), celebrating the military success prayed for in Psalm 20. The psalm assumes that the king is faithful to the Lord; it is not intended to endorse sinful plans.
What are royal psalms? Royal psalms (e.g., 18)emphasize God’s promise to David that he would have an eternal kingdom (2 Samuel 7; 1 Chronicles 17). David and his descendants are called to bless Israel and the nations of the world. Some of these psalms are praises, some are thanksgivings, and some are confessions of sin. The promises to David point to the Messiah, the ultimate heir of David.
PSALM—NOTE ON 21:7 not be moved. Compare 10:6 and 15:5.
PSALM—NOTE ON 21:8–12 When the king (you) lives by the Davidic ideal, God takes hostility against the king as hostility against himself. Thus the godly king is the tool of God’s wrath.
PSALM—NOTE ON 21:13 As in 18:46, the Lord is exalted when he shows his power by making the faithful king successful.
Psalm PSALM—NOTE ON 22. This psalm appears to be an individual lament. The singer has been attacked by unscrupulous people and mocked by those who should feel sympathy. Nevertheless, he looks forward to vindication and joyful worship with the rest of God’s people. Because of its prominent place in the crucifixion story, Christian readers have found in this psalm a description of the sufferings of Jesus. See chart.
How often does the NT quote from the Psalms? Of all the OT books, the Psalms and Isaiah are by far the two most widely quoted in the NT.
PSALM—NOTE ON 22:1–2 why have you forsaken me? David feels distress because he has received no relief to his pain or answer to his prayers.
PSALM—NOTE ON 22:6–8 In contrast to God’s past faithfulness (vv. 3–5), the singer has been mocked by his fellow Israelites (v. 6).
| Ps. 22:18 | They divide my garments among them, and for my clothing they cast lots. | And when they had crucified him, they divided his garments among them by casting lots. | Matt. 27:35 |
| Ps. 22:7 | All who see me mock me; they make mouths at me; they wag their heads. | And those who passed by derided him, wagging their heads. | Matt. 27:39 |
| Ps. 22:8 | “He trusts in the LORD; let him deliver him; let him rescue him, for he delights in him!” | He trusts in God; let God deliver him now, if he desires him. For he said, “I am the Son of God.” | Matt. 27:43 |
| Ps. 22:1 | My God, my God, why have you forsaken me? Why are you so far from saving me, from the words of my groaning? | And about the ninth hour Jesus cried out with a loud voice, saying, “Eli, Eli, lema sabachthani?” that is, “ My God, my God, why have you forsaken me?” | Matt. 27:46 |
PSALM—NOTE ON 22:9–11 The singer again recalls the past, as in vv. 3–5, but this time it is more personal. In effect he tells the Lord, “Not only have you been faithful to our ancestors in Israel, you have always been faithful to me.” In this light he can pray confidently, be not far from me.
PSALM—NOTE ON 22:12–18 The singer’s enemies are bent on evil like bulls (v. 12), a lion (v. 13), and dogs (v. 16). This leaves the singer without energy (v. 14) or strength (v. 15). Compare 1 Pet. 5:8.
PSALM—NOTE ON 22:18 This verse is quoted in John 19:24.
PSALM—NOTE ON 22:19–21 do not be far off. While recalling God’s past answers to his prayers, the singer asks for relief in his present distress.
PSALM—NOTE ON 22:22–31 The singer is confident that when God answers his prayer, he will be vindicated and will again be able to join God’s people in worship. Indeed, all the families of the nations will join him in praising God (see Gen. 12:3; 22:18; etc.). The singer’s personal story of trouble and vindication is part of the larger story of God’s redemptive work in the world.
Psalm PSALM—NOTE ON 23. This psalm describes God in two ways: as the Shepherd who cares for the sheep (vv. 1–4), and as the Host who cares for his guest (vv. 5–6). In worship, the faithful celebrate God’s greatness and majesty. He is the shepherd for Israel as a whole, and for each faithful Israelite as well.
| Term | Explanation | Example |
|---|---|---|
| Image | A word or phrase that names a concrete action or thing; by extension, a character, setting, or event in a story is an image—a concrete embodiment of human experience or an idea. | the way (or path); the congregation (or assembly); nature (or harvest) (Psalm 1) |
| Metaphor | An implied comparison that does not use the formula like or as. | “The LORD is my shepherd” (Ps. 23:1). |
| Simile | A figure of speech in which a writer compares two things using the formula like or as. | “He is like a tree planted by streams of water” (Ps. 1:3). |
| Personification | A figure of speech in which human attributes are given to something nonhuman, such as animals, objects, or abstract qualities. | Light and truth are personified as guides in Psalm 43:3. |
| Hyperbole | A figure of speech in which a writer consciously exaggerates for the sake of effect; usually that effect is emotional, and thus, loosely put, hyperbole usually expresses emotional truth rather than literal truth. | “My tears have been my food day and night” (Ps. 42:3). |
| Apostrophe | A figure of speech in which the writer addresses someone absent as though present and capable of responding. By slight extension, an apostrophe might be an address to something nonhuman as though it were human and capable of responding, even if the speaker is in the presence of the object. | The poet in Psalm 148:3 might well be looking up at the sun, moon, or stars as he commands them to praise God. |
PSALM—NOTE ON 23:1 shepherd. The Bible often describes the Lord as a shepherd (see Gen. 48:15; 49:24; Ps. 28:9; 80:1; 95:7; 100:3; Rev. 7:17). Want means to lack what one needs.
PSALM—NOTE ON 23:3 The restoration of the soul indicates the returning of life or vitality (compare 19:7; Ruth 4:15; Prov. 25:13; Lam. 1:19). Those who are faithful to God will tend to follow the paths that lead to righteousness. This pursuit of morality is a blessing, not a burden.
PSALM—NOTE ON 23:4 shadow of death. In a valley in the desert of Judah one can encounter deep shadows. One cannot know what bandits or wild animals are lurking in those shadows. These desert valleys are often dry streambeds (wadis), so there can also be flash floods. But even in such times of suspense and danger, the faithful can know that God is with them, and thus they need not fear.
PSALM—NOTE ON 23:5–6 prepare a table. The psalm now describes the faithful person as God’s guest at a meal. The enemies are powerless to prevent the enjoyment of God’s generous hospitality. For a non-Levite to dwell in the house of the LORD is to have ready access to the sanctuary for worship (compare 27:4).
Psalm PSALM—NOTE ON 24. This psalm seems to be intended for public worship—perhaps a celebration remembering how David brought the ark of the Lord into Jerusalem (2 Samuel 6).
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
PSALM—NOTE ON 24:1–2 The Lord is the one who founded the world, where human beings dwell. Humans dwell on the land, rather than on the seas (compare Gen. 1:9–10). In 1 Cor. 10:26, Paul quotes Ps. 24:1 to explain that, since God owns everything, the believer may eat any kind of food with a clear conscience.
PSALM—NOTE ON 24:3–6 Every Israelite has the right to attend worship at the sanctuary (the hill of the LORD, his holy place), but not everyone will really receive blessing, and not everyone will enjoy the status of righteousness. God expects the Israelites to show by behavior that they truly are his people (vv. 4, 6). This is a recurring theme in the OT: see 15:1–5; 51:16–19; Prov. 15:8; Isa. 1:11–17.
PSALM—NOTE ON 24:7–10 The people bearing the ark announce God’s presence in the ark, seeking entry into his sanctuary (v. 7). The people inside the sanctuary reply, Who is this King of glory? The people bearing the ark then say who the Lord is (The LORD, strong and mighty, the LORD, mighty in battle!) and then repeat the request for entry (v. 9).
Psalm PSALM—NOTE ON 25. In this lament, individual members of the worshiping assembly ask God for help in their various troubles. While the psalm expresses faith in God’s kindness, it does not end in the confident way of most laments (vv. 16–22). The psalm also includes penitential elements, as the worshipers confess their sins and pray for forgiveness (vv. 6–7, 11, 18). There are echoes of Pentateuch promises, showing that the godly in Israel were to view the Sinai covenant as a gracious one.
PSALM—NOTE ON 25:1 I lift up my soul means “I direct my desire” (compare 24:4; 86:4; 143:8).
PSALM—NOTE ON 25:2–3 These worshipers, who see themselves as being among the faithful (I trust . . . wait for you), expect that their hope in the Lord has a worthy basis, so that they will not be put to shame.
PSALM—NOTE ON 25:4–5 Those who trust in the Lord seek his guidance. They want to learn what manner of life (ways, paths) pleases him and how his commands apply to their specific circumstances.
PSALM—NOTE ON 25:6–7 The terms mercy, steadfast love, sins, and transgressions remind one of Ex. 34:6–7, which tells Israel of God’s gracious intentions toward them. For God to remember something is for him to attend to it in order to act (compare Ps. 8:4; 9:12; 20:3). The faithful ask God to attend to them in mercy rather than according to their sins (compare 79:8).
PSALM—NOTE ON 25:8–11 This section celebrates the way in which God forgives his people and guides them in moral growth. As the people keep God’s covenant, they will come to know the forgiveness and guidance that it graciously offers.
PSALM—NOTE ON 25:12–15 Verse 12 focuses on the particular person (the man) who fears the LORD. Such a person will know God’s guidance, blessing, and friendship (compare 55:14; Prov. 3:32).
PSALM—NOTE ON 25:16–21 The psalmist prays for deliverance from the affliction, trouble, and foes that threaten (vv. 17–19). He can pray with confidence because his sins are forgiven (v. 18b). The virtues of integrity and uprightness are God’s means of protecting his people.
PSALM—NOTE ON 25:22 Redeem generally means rescue and protect, especially in relation to Israel (see 44:26; 130:7–8) or a faithful worshiper (see 34:22; 55:18).
Psalm PSALM—NOTE ON 26. This psalm may be part of an entrance liturgy by which pilgrims came into the sanctuary. If this is the case, the psalm shows those who attend worship what qualities the ideal covenant participant should possess (see Psalms 15 and 24). The psalmist’s claims of innocence must be understood in light of God’s steadfast love and faithfulness (26:3). This clearly echoes Ex. 34:6 and shows that God’s grace is the foundation for holy living.
PSALM—NOTE ON 26:1–3 For God to vindicate the worshiper means that he distinguishes between the faithful and the unfaithful. The faithful are those who obey the covenant, who keep God’s steadfast love . . . before their eyes and walk in God’s faithfulness. They live by the grace revealed in Ex. 34:6.
PSALM—NOTE ON 26:4–8 The faithful covenant participant refuses to join with the unfaithful (hypocrites, evildoers, wicked) in their crooked schemes. He rejects their values (see 1:1). He aims to take part in public worship with moral innocence and with delight (love, 26:8).
Psalm PSALM—NOTE ON 27. In singing Psalm 27, God’s people have a way to express confidence in him and to respond to challenging life situations. The psalm describes a faithful person attacked by those who would destroy him. One who can trust God in those circumstances can trust him in other situations as well.
PSALM—NOTE ON 27:1–3 The terms fear and be afraid contrast with be confident. The faithful must learn to base their confidence on God’s ever-present protection (light, salvation, stronghold). This confidence grows through experiences of deliverance (as v. 2 shows).
PSALM—NOTE ON 27:4 dwell in the house of the LORD. Compare 23:6. God’s beauty is what the faithful yearn to gaze upon (that is, to view with admiration and affection) as they seek him in worship (see 27:13).
The term house of the LORD (27:4) always refers to the temple, where God in OT times lived among his people.
PSALM—NOTE ON 27:8 God addresses his words, Seek my face, to more than one person. The singer responds to the invitation. The seeking is done in the sanctuary (see. v. 4).
PSALM—NOTE ON 27:13 The goodness of the LORD is probably his gracious character, as revealed by his actions (Ex. 33:19; 34:6–7). On the land of the living see Isa. 38:11; Jer. 11:19.
PSALM—NOTE ON 27:14 To wait for the LORD is to look to him with dependence and trust, not passivity. This enables one to be strong and courageous (see Deut. 31:6).
Psalm PSALM—NOTE ON 28. This is a lament, a cry for help during the threat posed by evildoers. The threat is probably to the whole community (vv. 8–9), which each of the faithful is personally involved in (thus the references to “I,” “me,” and “my” throughout).
PSALM—NOTE ON 28:1–2 The situation is desperate. To be like those who go down to the pit is probably to be like those who suffer divine judgment (see 30:3, 9; 88:4; 143:7).
PSALM—NOTE ON 28:2 most holy sanctuary. This is the “innermost sanctuary” (see esv footnote), the place mentioned in 1 Kings 6:16.
PSALM—NOTE ON 28:3–5 The wicked here are not simply people who commit sins, for even the faithful do that (see 32:6). The wicked are those who oppose God and his people with deceit and treachery (evil is in their hearts). Note the contrast between their work and the work of their hands (that is, of the wicked), and God’s works and the work of his hands.
PSALM—NOTE ON 28:6–9 The psalm ends with confidence that God will protect his people and his anointed (the Davidic king, who represents and embodies the whole people; see 2:8).
Psalm PSALM—NOTE ON 29. This is a hymn of praise to God for his awesome power. A thunderstorm serves as a visible representation of God’s majestic voice. It seems reasonable to suppose that setting the psalm in a thunderstorm deliberately places Yahweh over Baal, the storm-god widely worshiped in Syria-Palestine. God created the phenomena of nature. They serve his purposes and demonstrate his wisdom, glory, faithfulness, and even his love.
PSALM—NOTE ON 29:1–2 The psalm begins by urging the heavenly beings or angels to ascribe to the LORD glory and strength, that is, to acknowledge that these things are true of God, and that he deserves admiration for them.
PSALM—NOTE ON 29:3–9 The thunderstorm represents of the voice of the LORD. The reader should imagine a magnificent storm coming eastward from the Mediterranean and sweeping through Israel, from the northern end (Sirion) to the southern end (Kadesh). The faithful, worshiping in the temple in Jerusalem, see the storm’s awesome power. They know that the voice of the LORD is even more powerful, and even more full of majesty. Hence their responsive cry, Glory!
PSALM—NOTE ON 29:10–11 The temple (v. 9) is the place where God sits enthroned (9:11; 22:3) as king forever, especially over his people. The word for flood here is used elsewhere only of Noah’s flood (Gen. 6:17). Just as in that great flood, God’s power makes distinctions between the faithful and the unfaithful.
Psalm PSALM—NOTE ON 30. According to the title, David composed Psalm 30 for the temple’s dedication (which took place after David died, 1 Kings 8:63). The psalm’s theme is one of personal thanksgiving for God’s repeated care and deliverance over a lifetime. The psalm is based on David’s experience, and the worshipers can liken their own experiences to his.
PSALM—NOTE ON 30:1–3 I will extol you. The singer is led to praise God by three experiences: deliverance from the attacks of the foes, answered prayer in desperate circumstances, and rescue from approaching death.
PSALM—NOTE ON 30:4–5 The singer urges his fellow worshipers to join him, to sing praises and give thanks. Though there is indeed weeping in the lives of the faithful, it comes to an end. Morning stands for the time when God gives relief (compare 90:14).
PSALM—NOTE ON 30:6–7 It is God who makes the believer’s mountain stand strong (a picture of unshakable security). If the Lord should remove his care, the faithful are undone.
PSALM—NOTE ON 30:8–10 The mere prolonging of earthly days is not the goal of deliverance. The faithful live to praise God, to tell of his faithfulness.
PSALM—NOTE ON 30:11–12 My glory is a poetical term in Psalms for one’s whole being (see 16:9; 108:1).
Psalm PSALM—NOTE ON 31. This is a lament seeking God’s help amid persecution (vv. 4, 8, 11, 13, 15, 18, 20). There are many connections with the author David’s life. The wording is general enough for all kinds of people to identify with this prayer.
PSALM—NOTE ON 31:1–2 I take refuge. The person who depends on and trusts the Lord (see 5:11; 16:1; 25:20) may seek his help. be put to shame. See note on 25:2–3. God’s righteousness is his faithfulness to his promises. It is grounds for assurance, not for fear.
PSALM—NOTE ON 31:5 Into your hand I commit my spirit. Jesus uses these words on the cross (Luke 23:46). He dies as the innocent sufferer, trusting God for vindication (see note on Psalm 22).
PSALM—NOTE ON 31:10 David says that he is in distress because of my iniquity. But his prayer is that the purposes of God will prevail rather than the schemes of David’s enemies or the disabilities due to his sins.
PSALM—NOTE ON 31:14–18 David’s trust in the Lord during the present distress is based on his experiences as reported in vv. 3–8 and also on the promises of the covenant (steadfast love). For make your face shine, see Num. 6:25.
PSALM—NOTE ON 31:19–24 The God who has made promises and who has kept them in the past will continue to do both. On v. 24, see 27:14.
Psalm PSALM—NOTE ON 32. This is usually classified as a thanksgiving hymn. Worshipers thank God for the joy of having their sins forgiven. Since the psalm is about confession and forgiveness it can also be classified as a penitential psalm (see Psalms 6; 38 and note; 51; 130; 143).
PSALM—NOTE ON 32:1–2 On blessed, see note on 1:1. The terms transgression, forgiven, sin, and iniquity all echo Ex.34:6–7, which is a key passage about God’s kindness and mercy toward those who receive his covenant. No one needs to force God to show mercy. Rather, the faithful confess their sins because they believe God is merciful.
PSALM—NOTE ON 32:3–5 Only those who are forgiven are truly happy. When the psalmist kept silent, refusing to confess his sins, God’s hand was heavy upon him. But this was merciful because it led him to confess his sin (vv. 3–4).
PSALM—NOTE ON 32:6–11 Therefore. The conclusion for everyone who is godly is to offer prayer (of confession) at a time when God may be found. The psalmist is warning against being foolish and waiting indefinitely (see v. 9) before seeking the Lord.
Summers in Israel can be very hot, depending on where one is (see 32:4). In places like Masada, near the Dead Sea, temperatures can soar past 110 degrees Fahrenheit (43° C) without a drop of rain. However, Jerusalem, with its higher elevation, remains cooler with temperatures between 75 and 85 degrees (24 to 29° C).
Psalm PSALM—NOTE ON 33. This is a hymn of praise to the God who made all things, who rules all things for his own purposes, and who has chosen a people to be his own and to bless the whole world. Many of its themes come from Genesis. The psalm flows from a call to praise God, to several reasons for praise, to a closing filled with glad and peaceful hope.
PSALM—NOTE ON 33:1–3 The new song (see 40:3; 98:1; Isa. 42:10; Rev. 5:9) may describe a response to a new experience of God’s grace.
PSALM—NOTE ON 33:4–9 The first reason for praise is God’s word (vv. 4, 6, 9). It is upright, expressing God’s righteous motives (vv. 4–5), and it is spoken by the God who made everything (vv. 6–9). See Gen. 1:1–2:3, where each time God spoke, what he commanded came to be.
A harp or a lyre? Both harps and lyres were hand-held stringed instruments with wooden frames. (See 33:2.)
PSALM—NOTE ON 33:10–12 The second reason for praise is that no power can oppose God successfully, because they all derive their being and power from God. people whom he has chosen as his heritage. The descendants of Abraham have been called by God to teach the whole world about him (Gen. 12:1–3). Blessed by God, thus they bless.
PSALM—NOTE ON 33:20–22 As the faithful understand the greatness and wonder of God, they are strengthened to rest their souls on the Lord. They are confident that God’s plans will succeed.
Psalm PSALM—NOTE ON 34. This psalm is an expression of thanksgiving for God’s protection and care for those who trust in him. The title connects the psalm to 1 Sam. 21:10–15, where David is saved from danger by pretending to be insane in the presence of King Achish of Gath. Probably the name Abimelech in the psalm is a title or alternate name for the king of Gath. David does not take credit for this narrow escape, nor does he deny the importance of the faithful using their wits in desperate situations.
PSALM—NOTE ON 34:1–3 After announcing his intention to bless the LORD at all times, the singer invites all the humble to join him in song. When God blesses someone (e.g., 29:11), he speaks a good word that leads to that person’s well-being; when a human blesses God (e.g., 26:12), he speaks a good word about God’s kindness and generosity (see Eph. 1:3).
PSALM—NOTE ON 34:4–7 The psalmist gives specific examples of God’s kindness. Ashamed in this context means being disappointed at not finding what was hoped for.
PSALM—NOTE ON 34:8–14 The song encourages all who sing it to fear the LORD (v. 9), that is, to respect, obey, and worship God. It offers ways to show this through one’s behavior (vv. 11–14). The verb taste (v. 8), which in the OT is commonly used in the literal sense, is a metaphor for personal experience (see 1 Pet. 2:3). First Peter 3:10–12 uses Ps. 34:12–16 to summarize the ideal behavior and lifestyle for Christians.
PSALM—NOTE ON 34:15–22 The final section describes how the Lord cares for his faithful. It also shows the difference between the way God treats the faithful and the wicked. Both the righteous and the wicked will have afflictions (see the repetition in vv. 19, 21). The difference is in the outcomes (contrast condemned, v. 21, with none . . . condemned, v. 22). On redeems, see note on 25:22.
Psalm PSALM—NOTE ON 35. This psalm shows how the faithful should pray when they know that hateful people are seeking to harm them. It explains the persecutors’ evil schemes and asks God to fight on behalf of his faithful ones.
PSALM—NOTE ON 35:4–8 The faithful pray that the schemes of the pursuers would fail, and that the pursuers themselves would suffer disappointment, humiliation, and destruction. It is proper for God’s people to pray this prayer since the pursuers devise evil (v. 4) without cause (vv. 7, 19). The prayer is not a vindictive response to personal injury but an appeal based on faith.
Strong offense and defense. The shield and buckler (35:2) and the spear and javelin (35:3) represented extremes in weaponry. While the shield was lighter and could be carried without the use of a helper, the larger buckler gave the warrior more protection. The javelin could be hurled at enemies from a distance while the spear served better in close combat.
PSALM—NOTE ON 35:9–10 The song looks forward to joy and gratitude when its request is answered.
PSALM—NOTE ON 35:19–21 The pursuers scheme (wink the eye), particularly against the hardworking faithful (those who are quiet in the land). In John 15:25 Jesus uses Ps. 35:19 (hate me without cause; see also 69:4) to portray himself as the quintessential innocent sufferer and to imply that his followers may expect the same treatment.
PSALM—NOTE ON 35:22–26 Asking God to be not silent (as if he were indifferent toward evil) but awake and rouse yourself (as if he were asleep) shows how urgent the singer feels the situation to be. God’s righteousness, as often in the OT, is his faithfulness in keeping his promises (also v. 28).
PSALM—NOTE ON 35:27–28 The song’s high point is the prospect of telling all the faithful (those who delight in my righteousness) of God’s faithfulness (v. 28; see vv. 9–10, 18).
Psalm PSALM—NOTE ON 36. This is a lament that reflects on the wicked and on the steadfast love of the Lord. It concludes with a prayer that God will protect his people from the attacks of the wicked.
PSALM—NOTE ON 36:1–4 The wicked person has no fear of God before his eyes (see Rom. 3:18). He does evil and plans evil. He particularly schemes to bring trouble to others, especially the godly.
PSALM—NOTE ON 36:5–9 The pairing of God’s steadfast love and faithfulness recalls Ex. 34:6, describing God’s kindness. Righteousness and judgments express God’s enduring commitment to act kindly toward his creatures and to save them. In view of this, people can take refuge under his wings and can be welcome guests at his table.
PSALM—NOTE ON 36:9 The fountain of life refreshes and sustains life; see Prov. 10:11; 13:14. To see light means to experience life (e.g., Job 33:28; Ps. 49:19).
The phrase shadow of your wings (36:7) is also found in two other psalms (17:8; 57:1). It symbolizes the protection and safety of the Lord.
PSALM—NOTE ON 36:10–12 The psalm ends with an appeal to God’s reliable love for his faithful ones (those who know you, that is, the upright of heart).
Psalm PSALM—NOTE ON 37. This can be called a wisdom psalm because it reflects on themes normally dealt with in the Bible’s Wisdom Literature, particularly in Proverbs. It addresses the issue of why godless people often prosper. It shows that it really is better to stay loyal to the Lord—a loyalty expressed in contentment, honesty, and generosity. In his own good time, the Lord will make a clear distinction between the godless and the faithful. Meanwhile, the faithful must wait patiently.
PSALM—NOTE ON 37:1 Because they know that the Lord will eventually bring justice, the faithful should not fret (see note on v. 9).
PSALM—NOTE ON 37:4 The Lord will give the faithful the desires of their heart, that is, he will give them what their heart longs for. It is safe to say this, because as the faithful delight in the Lord, their hearts will desire the right things (see vv. 16, 31).
PSALM—NOTE ON 37:9 The contrast between the two outcomes, those who shall be cut off and those who shall inherit the land, recurs throughout the psalm (vv. 11, 22, 28–29, 34). See also Prov. 2:21–22. “Cut off” describes the “future of the wicked” (Ps. 37:38), which likely refers to the afterlife.
PSALM—NOTE ON 37:11 Psalm 37 is concerned with ultimate outcomes, not simply the benefits of this present world. This accounts for why Jesus uses the first half of this verse in the third beatitude (Matt. 5:5): Jesus’ beatitudes describe benefits that are to be fully enjoyed at the last day.
PSALM—NOTE ON 37:12–20 The wicked person may hatch all manner of schemes against the righteous person (v. 12), but the faithful can live in contentment, even with little (v. 16; see Prov. 15:16; 16:8). They are confident that God knows the days of the blameless (Ps. 37:18) and will see to it that the wicked will perish, unfulfilled (v. 20).
PSALM—NOTE ON 37:21–31 The contented person is free to give generously to the needy (do good, v. 27). Without such contentment one might be greedy and envious, or else be fearful about becoming poor. He knows his steps . . . are established by the LORD (v. 23), and thus even though he fall (probably, “suffer material hardship”) he can recover, for the LORD upholds his hand (v. 24). Verse 25 does not deny that there may be temporary setbacks for the righteous. The focus is on the ultimate outcome.
PSALM—NOTE ON 37:32–40 This final section assures the faithful that the LORD will not abandon them to the power of the wicked (vv. 32–33). He will ensure that both the righteous and the wicked receive their proper reward in due time (probably in the world to come, vv. 37–38; see note on v. 9).
Psalm PSALM—NOTE ON 38. In this lament the singer lays his troubles before God, fully realizing that those troubles result from his own sin. The psalm describes anguish of body and mind, desertion by friends, and how the singer’s folly has made him vulnerable to enemies. The title associates the psalm with the “memorial offering” (see note on Lev. 2:1–3).
The laurel tree (37:35) may be the sweet-bay tree, which is found all over the Mediterranean and can grow up to 60 feet (18 m) in height. Parts of the tree can be used for medicinal purposes while its leaves (bay leaves) can be used for seasoning food.
PSALM—NOTE ON 38:1–8 The singer acknowledges that he deserves his anguish because of his sin (anger, wrath, v. 1; because of, vv. 3, 5, 8).
PSALM—NOTE ON 38:9–14 The singer’s friends and companions stand aloof (v. 11), thus adding loneliness to helplessness (vv. 10–11). This leaves him vulnerable to those who seek his life (vv. 12–14).
PSALM—NOTE ON 38:15–22 The singer shows true faith in confessing his sin (v. 18) and in calling the Lord his salvation (v. 22).
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Psalm PSALM—NOTE ON 39. This psalm allows those who are suffering to express their confusion to God. The circumstances of the suffering are left vague, although there is acknowledgment of sin (vv. 8, 11). Suffering is a reminder of how fleeting human life is.
PSALM—NOTE ON 39:1–3 The singer is probably concerned with what he might say aloud in his suffering before the wicked, perhaps blaming God. But he knows he must say something, and worship is the way to do it.
PSALM—NOTE ON 39:4–6 To really understand how brief life is would protect the singer from wasting his life in pursuing wealth.
PSALM—NOTE ON 39:7–13 The singer asks God to deliver him from all his transgressions, thus admitting that he deserves God’s rebukes for sin. Look away (v. 13) asks God to turn away his angry gaze.
How long is a handbreadth? A handbreadth (39:5) was considered to be the width of the four fingers on one hand, or roughly 4 inches (10 cm).
Psalm PSALM—NOTE ON 40. This psalm combines thanks for past mercies with a new request for God’s help.
PSALM—NOTE ON 40:1–10 The singer reflects on previous situations in which he called on God for help (vv. 1–3). These situations have reinforced the lesson, blessed is the man who makes the LORD his trust (v. 4). The song also teaches that one needs to thank God publicly for his help (vv. 3, 9–10).
PSALM—NOTE ON 40:6–8 Offering sacrifices without faith, repentance, and obedience is useless (see 50:8–15; 51:16–19; Isa. 1:11–17; Heb. 10:5–7). An open ear is one ready to listen to and obey God’s words.
PSALM—NOTE ON 40:11–17 Verse 11 alludes to Ex. 34:6. Previous experiences provide assurance that, in the current difficulties (evils . . . beyond number and my iniquities, Ps. 40:12), God will again make haste to help the singer (v. 13). The faithful (all who seek the Lord) will rejoice and be glad (v. 16) when the singer tells the “glad news” in the “great congregation” (v. 9).
Psalm PSALM—NOTE ON 41. This is a lament in which a person has fulfilled his responsibilities to the poor and yet is suffering severely. He prays for God’s help and vindication.
PSALM—NOTE ON 41:1–3 The person who considers the poor is kind to them because they are fellow members of God’s people (usually “the poor” in the OT refers specifically to the poor in Israel). God honors the person who shows such kindness. He delivers him, protects him and, more specifically, sustains him on his sickbed.
PSALM—NOTE ON 41:9 One expects enemies to be treacherous, but here the pain of betrayal comes from his close friend, who had received only kindness and who has now lifted his heel against the singer (see John 13:18).
PSALM—NOTE ON 41:11–12 The singer returns to the faith described in vv. 1–3. Because of his faith, he can be confident that God will continue to honor his integrity, specifically his kindness to the poor (v. 1).