Psalms PSALM—NOTE ON 42–43. While each of these psalms can be taken separately, Psalms 42–43 go well together as a song with three stanzas: they share a refrain (42:5, 11; 43:5); 43:2 is almost the same as 42:9; and they both express the longing to return to God’s presence in the sanctuary (42:2; 43:3–4). The singer laments his circumstances, which keep him from attending worship and enjoying God’s presence at the central sanctuary.
There were at least three known species of deer in ancient Palestine. The red deer was the largest. The male could weigh up to 500 pounds (225 kg) while the female weighed up to 350 pounds (160 kg).
PSALM—NOTE ON 42:1–5 The song begins with an expression of longing for God himself, using the image of thirst: As a deer pants for flowing streams. For the faithful, the answer to this longing comes in public worship (appear before God at the sanctuary; see Ex. 23:17).
PSALM—NOTE ON 42:6–11 The second stanza sharpens the description of the singer’s situation. He is in the land of Jordan and of Hermon, far from the sanctuary in Jerusalem. He knows that God is not literally absent (v. 6), but he also feels that the sanctuary is where he meets God most fully. This stanza ends, like the first, with self-encouragement.
PSALM—NOTE ON 43:1–5 In the third stanza of Psalms 42–43, the singer asks God to vindicate him against the ungodly people (43:1; see note on 26:1–3) who torment him with their taunts (42:3). The stanza closes, like the others, with encouragement.
Psalm PSALM—NOTE ON 44. This is a hymn for times when God’s people as a whole have suffered some great calamity at the hands of their enemies. When the worshiping congregation sings this, they remind themselves of their privileged standing with God, of their obligation to faith and holiness, and of God’s unfailing loyalty to his purpose for them.
PSALM—NOTE ON 44:1–8 The song opens by recalling the ways God has favored his people over the Gentiles in the past (vv. 2, 7). The people recognize that God’s special provision, not their own abilities, is responsible for their well-being (vv. 3, 6). They should boast in God and give thanks to his name forever (v. 8).
PSALM—NOTE ON 44:9–16 In light of this past (vv. 1–8), the current situation is difficult to understand. God has apparently rejected his people (v. 9), no longer giving them success against their foes (v. 11).
PSALM—NOTE ON 44:17–22 The pain of the situation is especially sharp because the community claims not to have forgotten God or to have been false to his covenant (v. 17). They acknowledge that if they had done so, God would know it and would be right to discipline them. The community is not, however, claiming absolute sinlessness.
PSALM—NOTE ON 44:23–26 Remembering God’s history with his people strengthens the community to pray for his aid in the present. The last word is a request for God to redeem (see note on 25:22), for the sake of his steadfast love—a request that God is sure to honor.
Forgetting the name of God (44:20). Many of the pagan religions of OT times taught that a god’s power was tied directly to its name. The false prophets of Jeremiah’s time believed that, if they could erase God’s name from the people’s memory, they would follow Baal instead (Jer. 23:26–27). However, God does not forget his people, even when they have forgotten him (Deut. 4:31).
Psalm PSALM—NOTE ON 45. This hymn celebrates a royal wedding. It is impossible to be sure for which king in David’s line the song was first composed, but it does not matter. After 2 Sam. 7:11–16, the line of David was the appointed channel through which God would bless his people and carry out his mission to the whole world.
PSALM—NOTE ON 45:1 The words of this song are addressed to the king.
PSALM—NOTE ON 45:2–9 These words speak to the king, praising him for his appearance and gracious speech (v. 2), military power (v. 3), and commitment to promoting justice (vv. 4–7a). These ideals are what lead to God’s blessing for the king, and to the king’s own respected position in the world (vv. 7b–9).
PSALM—NOTE ON 45:6–7 Your throne, O God. The song now speaks to God about his throne. This refers to the throne that the heir of David occupies. The psalm goes on to describe the divine ideals for a king’s reign (scepter of uprightness).
Fragrant robes. The anointing of a person did not always involve the use of oil. Plant extracts such as aloe, cassia (similar to cinnamon), and myrrh were used during celebrations such as weddings and coronations. The extracts would either be oiled or brushed onto the clothes to give off a pleasing aroma. (See 45:7–8.)
PSALM—NOTE ON 45:10–12 The song turns to the bride (O daughter). Her loyalty now is to her husband (the king), no longer to her father’s house. The reference to her people can simply mean the people of her hometown (e.g., 1 Sam. 9:12–13).
PSALM—NOTE ON 45:16–17 The song speaks of the king’s enduring line. The marriage of a Davidic king is not a private matter. It is crucial for the fulfilling of God’s promises, not simply to Israel but to the nations.
Psalm PSALM—NOTE ON 46. The psalm is a hymn celebrating Zion as the special city. God has pledged himself to her, and through her he will bless the world. The psalm has two stanzas, marked by a refrain (vv. 7, 11).
PSALM—NOTE ON 46:1–7 The people of God are secure, even in chaotic times, because God is their refuge and strength (v. 1). God has chosen Zion to be his holy habitation (the place of his sanctuary, where his people meet him in worship, v. 4). Though the mountains be moved (v. 2), Zion shall not be moved (v. 5).
PSALM—NOTE ON 46:8–11 Since be still, and know that I am God is plural, readers should imagine God speaking these words to the nations. This will be the means by which he makes wars cease. The LORD of hosts is with us. He will ensure that the mission of Gen. 12:1–3 is accomplished.
Psalm PSALM—NOTE ON 47. This psalm celebrates God’s rule over all the earth (see note on 5:2). The promises to Abraham (47:9), that all peoples will be blessed in him (Gen. 12:3), are founded on the fact that there is only one true God. All mankind owes him love and loyalty.
PSALM—NOTE ON 47:1–4 The Lord loves Israel and gave them their heritage. They hold this special place in order to show all peoples how to fear and love God. God’s subduing of the Canaanites is not his final word for the Gentiles.
PSALM—NOTE ON 47:5–7 This probably looks back to the ark going to reside in Jerusalem. Second Samuel 6:15 tells of how the ark was made to go up with a shout (see Psalm 24).
PSALM—NOTE ON 47:8–9 The psalm looks forward to the day when the Gentile princes of the peoples gather for worship as the people of the God of Abraham, that is, the people to whom the blessing of Abraham has finally come.
Psalm PSALM—NOTE ON 48. Like Psalm 46, Psalm 48 is a hymn celebrating Zion as God’s special city, which he defends for the sake of the world. It remembers some great event, in which Gentile powers had attacked Jerusalem but did not conquer it. Though material fortresses may have their place, it is crucial that God himself be the defense of his people.
PSALM—NOTE ON 48:1–3 The mention of his holy mountain and the temple (v. 9) shows that God resides in his sacred city through his presence in the sanctuary. It is the joy of all the earth, that is, of all persons everywhere who value the reality of God’s presence.
PSALM—NOTE ON 48:7 Ships of Tarshish were capable of long voyages in the Mediterranean. Tarshish is probably at the western end of the sea, in modern Spain.
PSALM—NOTE ON 48:9–11 The people assembled for worship reflect on how God has displayed his steadfast love in delivering and preserving them as his people. He called them so that his praise might reach to the ends of the earth, that is, so that the Gentiles would come to know him. Daughters of Judah refers to Israel’s towns and villages.
PSALM—NOTE ON 48:12–14 The worshipers know that God’s people are secure. They are commissioned to tell the next generation of their security and their mission.
Psalm PSALM—NOTE ON 49. This is a wisdom psalm. In particular, it addresses the confusion that the faithful often feel when they encounter trouble even while unfaithful people seem to get along so well. Is not God expected to show his favor for the faithful in how he treats them? The answer is that God will distinguish between the faithful and the unfaithful in what happens to them when they die (vv. 12, 20). Verses 12 and 20 are very similar, the key difference being in the words translated “remain” and “understanding,” which sound almost the same in Hebrew. The element of understanding makes the difference. Those who sing this psalm will want to continue living faithfully. They will be strengthened against the temptation either to despair or to give up and join the unfaithful. See also Psalms 37 and 73.
PSALM—NOTE ON 49:1–4 The terms wisdom and understanding are used in the Wisdom Books to describe genuine spiritual perception. It is the ability to approach life from God’s perspective.
PSALM—NOTE ON 49:5–12 After presenting the puzzle (vv. 5–6), the song reminds all its singers that every single person has the same end, death (vv. 7–12). The point about all dying is made in two ways: in vv. 7–9, no one can bribe death; in vv. 10–12, both the wise (who embraces God’s covenant) and the fool (who stupidly rejects God’s covenant) die.
PSALM—NOTE ON 49:13–20 God treats these two groups differently when they die. The unfaithful are like sheep . . . appointed for Sheol, while God will ransom the faithful person’s soul from the power of Sheol (vv. 14–15). Sheol represents the grim place of destruction for the wicked, and not simply the grave (see note on 6:5).
Psalm PSALM—NOTE ON 50. Through this psalm the worshipers announce God’s standards for living as part of his covenant people. The God who summons the earth (v. 1) plans to judge his own people (v. 4). He particularly warns all who presume that the sacrificial system is a way to satisfy God without having a living relationship with him.
PSALM—NOTE ON 50:1–6 The LORD, the God of Israel, is the Mighty One, who made and rules heaven and earth. So when he speaks and summons the earth, he has the right to expect all mankind to pay attention. He especially expects it from Israel, his faithful ones, who made a covenant with him by sacrifice (v. 5; see Ex. 24:8).
PSALM—NOTE ON 50:7–15 God’s people must realize that he does not depend upon sacrifices in any way (v. 8) since he owns the entire world (vv. 10–13). God wants his people to offer a sacrifice of thanksgiving and to perform vows (v. 14), both of which are kinds of peace offerings (Lev. 7:11–12, 16). Membership in God’s people is about being welcome in his presence (Ps. 50:14), depending on him (v. 15), and dealing justly with others (vv. 19–20, 23).
PSALM—NOTE ON 50:16–22 The wicked here are members of the covenant people who despise the privileges and responsibilities of the covenant (vv. 16–17). The covenant should have connected them with all of God’s people to tell the world of God’s greatness, but instead they use their tongues for destructive purposes (vv. 18–20).
PSALM—NOTE ON 50:23 Membership in God’s favored people should mean joyful delight in God’s presence (thanksgiving as his sacrifice), and a just and kind life in fellowship with God’s people (orders his way rightly).
Psalm PSALM—NOTE ON 51. This is probably the best known of the “Penitential Psalms” (Psalms 6; 25; 32; 38; 51; 130; 143). According to the title, David composed this psalm after being convicted of his sins, both in committing adultery with Bathsheba and in arranging the murder of Bathsheba’s husband (2 Sam. 12:1–14). At the same time, this is more than David’s personal prayer. It also encourages the worshiping congregation to confess their own sins (e.g., Ps. 51:16–19).
PSALM—NOTE ON 51:1–2 The terms mercy and steadfast love, as well as transgressions, iniquity, and sin, focus on God’s grace and kindness, echoing Ex. 34:6–7. The terms wash (see Ex. 19:10) and cleanse (see Num. 19:19) come from the ceremonial system, where they refer to rites that allow a person to come safely into God’s presence.
PSALM—NOTE ON 51:4 Against you, you only, have I sinned. Of course, in doing wrong he has hurt others, but God is the ultimate judge of all sin.
PSALM—NOTE ON 51:5 in sin did my mother conceive me. Each worshiper can trace his sinful tendencies to the very beginning of his existence—not only from birth but even from before that, to conception.
PSALM—NOTE ON 51:6–13 One who is repentant craves a fresh sense of God’s presence (vv. 8–9, 11), a deeper purification of the moral life (vv. 6, 10, 12), and a credible witness to the unfaithful (v. 13). The focus is on the inmost self, from which obedient actions flow: inward being, secret heart (v. 6); clean heart, right spirit (v. 10). The goal of this confession is not humiliation but a renewal of joy and gladness (v. 8) in God’s presence.
PSALM—NOTE ON 51:9 Usually when God is said to hide his face from someone, it means that he will no longer look upon that person with favor (see 13:1; 22:24; 27:9; Deut. 31:17; 32:20; Isa. 59:2). Here the singer asks God no longer to look upon his sins. To blot out (see Ps. 51:1) is to remove completely from the record book; see Ex. 32:32.
Hyssop is a member of the mint family. Its fuzzy leaves and branches produce bunches of small white or yellow flowers. During Passover, the people of Israel used hyssop branches to place blood above their doors and on their doorposts (Ex. 12:22). In Psalm 51, hyssop symbolizes being cleansed from sin (see Lev. 14:4–6; Num. 19:6).
PSALM—NOTE ON 51:11 take not your Holy Spirit from me. Some scholars argue that here David asks God not to remove the divine anointing for kingship (compare note on 1 Sam. 16:14). But the whole tone of this psalm is that all persons are sinners and need God’s mercy. The psalm intends to keep the entire congregation from ever presuming on God’s grace. It does not teach that believers may in fact lose the Holy Spirit.
PSALM—NOTE ON 51:14–17 Terms in this section such as sing aloud, declare, and sacrifice point to activities of public worship. The person who has used this psalm to confess sins and to receive God’s assurance of pardon is the one who can genuinely worship the gracious God of the covenant.
PSALM—NOTE ON 51:14 bloodguiltiness. Probably a reference to the slaying of Uriah (see 2 Sam. 12:9). The faithful may not have committed this particular sin, but they should be encouraged by God’s forgiveness of it. If God can forgive David, he can certainly forgive anyone else!
PSALM—NOTE ON 51:16–17 sacrifice, burnt offering. These verses do not deny that the Israelites should offer sacrifices (see v. 19). Instead, they emphasize the proper attitude when offering sacrifices (a broken and contrite heart).
Psalm PSALM—NOTE ON 52. The faithful develop confidence in God’s care and protection, particularly when surrounded by ruthless enemies. The title sets the psalm during David’s flight from Saul (1 Sam. 21:1–7), which led to Doeg’s slaughtering the priests who had helped David (1 Sam. 22:9–19). Doeg is thus an example of the enemies the faithful might face.
PSALM—NOTE ON 52:1–4 The enemy’s speech (boast, tongue, lying, words) is lies used to plot the destruction of the faithful. The enduring steadfast love of God is the answer to such evil (compare v. 8).
PSALM—NOTE ON 52:5–7 The righteous person who will trust in God (unlike the enemy, v. 7) is confident that he is always safe.
PSALM—NOTE ON 52:8–9 In contrast to the wicked who are “uprooted” (v. 5), the godly will be a green olive tree (an image of vitality and fruitfulness, see Jer. 11:16). While the enemy trusts in the abundance of his riches (Ps. 52:7), the faithful trust in the steadfast love of God forever and ever. The faithful wait for God to vindicate his name by protecting those who trust in him.
Psalm PSALM—NOTE ON 53. This psalm is almost identical to Psalm 14. The two psalms were probably alternate versions of the same hymn before they were included in the Psalter. Both mourn the fact that mankind does not seek after God and thus God’s people are treated cruelly. (See notes on Psalm 14.)
Psalm PSALM—NOTE ON 54. This is an individual lament, asking for God’s help against those who threaten the lives of the faithful. The title connects the song to the events of 1 Sam. 23:19, where the Ziphites, among whom David was hiding, promised to hand David over to Saul. The psalm focuses on God’s protection.
PSALM—NOTE ON 54:1–3The psalm opens by describing the circumstances: ruthless men, who have no respect for God (they do not set God before themselves) seek my life. In such a case the proper appeal is to God’s name (vv. 1, 6; God’s name can be an image for his personal presence).
PSALM—NOTE ON 54:3 strangers. The Ziphites, who belong to Judah, are acting like Gentiles in opposing God’s faithful.
PSALM—NOTE ON 54:6–7 The worshiper looks forward to continued enjoyment of God’s presence and favor. The freewill offering is a kind of peace offering (Lev. 7:16), which celebrates God’s goodness with a meal in his presence. The schemes of the ruthless cannot keep the faithful away from God forever.
Psalm PSALM—NOTE ON 55. Like many other individual laments, this psalm prays for God’s help against dangerous enemies. There is a unique twist here. The danger comes from betrayal by a close friend (vv. 13–14, 20–21).
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
PSALM—NOTE ON 55:1–3 The prayer is earnest (plea for mercy, restless in my complaint). the enemy, the wicked. These are not simply people who dislike the singer; they are enemies who will take violent measures to ruin the godly and stamp out true faith (vv. 3, 9–11, 21, 23).
PSALM—NOTE ON 55:4–8 This section describes more fully the intensity of the singer: in anguish, terrors of death, fear, trembling, and horror. If he could fly, he would take refuge in the wilderness (away from the raging in the city).
PSALM—NOTE ON 55:9–11 The singer seems to expect that the enemies will not repent of their evil (see v. 19).
PSALM—NOTE ON 55:9 divide their tongues. “Divide” is similar in Hebrew to the name Peleg, “in [whose] days the earth was divided” (Gen. 10:25). This is probably a reference to the Tower of Babel (Gen. 11:1–9), where God confused the language of the human schemers. The prayer is thus for the enemies to be prevented from working together to carry out their evil.
PSALM—NOTE ON 55:12–15 It is not a nameless enemy who is seeking to harm the faithful singer, but my companion, my familiar friend. Compare 41:9.
PSALM—NOTE ON 55:16–19 The psalmist describes both desperation (v. 17) and confidence (vv. 18–19).
PSALM—NOTE ON 55:20–21 covenant. His treacherous friend had sealed his seeming friendship with a solemn obligation; see 1 Sam. 18:3.
PSALM—NOTE ON 55:22–23 The singer addresses each of his fellow singers (your), and then God (you, O God). The reason the faithful can cast their burden on the LORD is that he can be trusted to bring judgment upon the evildoers in his own good timing.
Psalm PSALM—NOTE ON 56. Many take this to be an individual lament, but it could also be a psalm of anticipated thanksgiving. The description of troubles and prayer changes into gratitude that God has heard and will act, as he has acted in the past. The specific troubles arise from people who aim to hurt the faithful singer, as is common with lament psalms. The title links the psalm with the events of 1 Sam. 21:10–15.
PSALM—NOTE ON 56:1–4 The singer’s situation can be seen in the repetition of trample and attack. His response is seen in the repetition of trust. This enables those who sing the psalm to rightly respond when they are afraid.
PSALM—NOTE ON 56:8–11 God keeps account of the tears of his faithful ones. He is for those who trust in him.
PSALM—NOTE ON 56:12–13 The singer expresses his confidence that, if “God is for him” (v. 9), it is as good as done: God has delivered his soul from death.
Psalm PSALM—NOTE ON 57. This is another individual lament, based on an event in David’s life (probably 1 Sam. 22:1, but possibly 1 Sam. 24:3). Psalm 57 arose from Saul’s persecution of David. The psalm has two sections, each ended by the refrain (vv. 5, 11), and each mentioning God’s “steadfast love and faithfulness” (vv. 3, 10, drawing on Ex. 34:6). The faithful who sing this hymn can identify with David’s confidence amid serious dangers. They can look beyond those dangers and seek God’s honor.
Memorizing the Psalms. The poetic style of the Psalms make them easy to memorize. Throughout the centuries, many believers have memorized all 150 Psalms.
PSALM—NOTE ON 57:1–5 In the midst of dire circumstances the faithful person can cry out to God in the confidence that God hears and that he fulfills his purpose for his children.
PSALM—NOTE ON 57:3 save. See note on 3:2. His steadfast love and his faithfulness (compare 57:10) recalls Ex. 34:6.
PSALM—NOTE ON 57:6–11 The singer urges himself to praise God and to look forward to bringing testimony of God’s goodness to the whole world (peoples and nations, v. 9; see Gen. 12:1–3; Ex. 19:5–6).
PSALM—NOTE ON 57:8 My glory refers to a person’s best qualities.
Psalm PSALM—NOTE ON 58. This is a community lament that God’s people sing when they are confronted with injustice among their own rulers. Singing this in worship (1) helps the faithful to pray more earnestly for godly leadership; (2) helps form in the leaders themselves a true moral compass for their leadership; and (3) celebrates the prospect that—one day, sooner or later—God will vindicate his justice in the world, and those who trust him will rejoice exceedingly.
PSALM—NOTE ON 58:1 You gods (or “mighty lords”; see esv footnote) can refer to human rulers to whom God gives power (compare Ex. 15:15, “leaders”; Job 41:25, “mighty”; Ezek. 32:21, “chiefs”).
PSALM—NOTE ON 58:3–5 The song calls these unjust rulers wicked. This term, when applied to an Israelite, describes someone who does not honor God. They are Israelites who are using their position to squeeze the life out of their fellow Israelites (employing lies as well as “violence,” v. 2). By doing this they destroy the community, every bit as much as the venom of a dangerous serpent destroys the one it bites.
PSALM—NOTE ON 58:6 teeth in their mouths, fangs of the young lions. The verse is a prayer that these evildoers may no longer have their present power to do harm.
PSALM—NOTE ON 58:10–11 God loves to see his creation functioning properly, which is why he loves justice. The righteous may suffer now, but they can know that one day God will bring justice in the world (see Gal. 6:9).
Psalm PSALM—NOTE ON 59. This is an individual lament, seeking God’s protection from enemies who threaten the faithful person’s life. The title connects the psalm to 1 Sam. 19:11, where David escaped from Saul’s men through a window. The psalm is geared for the particular case in which the hostility is “for no fault of mine” (Ps. 59:4). The song has two sections (vv. 1–10, 11–17). The first section is a cry for help, and the second section expresses confidence that God will protect the singer.
PSALM—NOTE ON 59:5 Nations (see v. 8) usually refers to Gentiles. The title, however, sets the psalm in a situation in which the enemies are Israelites. The psalm describes these Israelites who sought to kill David as acting like Gentiles (see note on 54:3).
PSALM—NOTE ON 59:6 The singer’s enemies are howling like dogs, prowling about the city like a pack of semi-wild scavengers. Thus they posed a danger to any human who might venture out alone in the evening. But God is greater than these enemies. He can easily thwart their schemes (vv. 8–10).
PSALM—NOTE ON 59:11–17 The basic request is that God will bring judgment on these people in such a way that all people, both in Israel (my people, v. 11) and elsewhere (to the ends of the earth, v. 13), may know that a just, loving, and mighty God rules over Jacob and protects his faithful.
Psalm PSALM—NOTE ON 60. This is a lament for the whole community of Israel at a time when their continued life in the land is being threatened by Gentile neighbors. The title says it is “for instruction.” Perhaps this means that it is to instruct the people how to pray when their troops must fight. The title seems to link the psalm with the events of 2 Sam. 8:1–14.
Pride (59:12) is the opposite of humility. It means putting excessive confidence in one’s own abilities, wealth, or position. Pride causes a person to crave the glory and honor that belong only to God.
PSALM—NOTE ON 60:1–5 rejected. The community believes God has treated them as if they were not his own people. They refer to themselves as your beloved. This is why the complaint is so touching, and why they may confidently pray for restoration. The salvation that they pray for is military success, so that Israel can be a blessing to the rest of the world.
PSALM—NOTE ON 60:6–8 God has spoken. The places mentioned in vv. 6–7 (Shechem, Succoth, Gilead, Manasseh, Ephraim, and Judah) are all parts of the land that God promised to Israel. The places in v. 8 (Moab, Edom, Philistia) are neighboring lands, which also belong to the Lord (see Ex. 19:5). Israel exists to bring blessing to the Gentiles. In David’s time this normally happened as these nations came under Israelite control (see note on Psalm 2). Thus the military campaign is seen as part of Israel’s mission to the world.
Banners served as battle flags in ancient wars. Attached to poles, they were used to signal troop movements or to serve as rallying points. Banners could be actual flags or they could be carved figures, often depicting a bird or animal. Each of the Israelite tribes may have had a banner to help organize the mass exodus out of Sinai. In Psalm 60:4, the banner is a symbol of God’s protection over those who trust him.
Psalm PSALM—NOTE ON 61. This psalm could be considered both an individual lament and a communal lament. It asks for God’s help in times of trouble. Verses 6–7 tie royal well-being to the well-being of the whole people. Verse 8 looks forward to acts of public worship as the proper reaction to the help for which the psalm prays.
PSALM—NOTE ON 61:1–3 As the congregation sings this, they imagine themselves in all kinds of places (the end of the earth) and circumstances (when my heart is faint) in which they feel needy and in danger. In such times, God is a reliable refuge and strong tower.
PSALM—NOTE ON 61:4 To dwell in God’s tent is to be his welcome guest in worship (see 23:6; 27:4).
PSALM—NOTE ON 61:6–7 If God will prolong the life of the king, and appoint steadfast love and faithfulness to watch over him (see Prov. 20:28), then God’s people may rest secure in his blessing.
Psalm PSALM—NOTE ON 62. God’s people sing this psalm for encouragement as they are oppressed by powerful, wealthy people. In such a situation, it would be easy to despair, or else to seek security in power and wealth rather than in God.
PSALM—NOTE ON 62:1–2 God alone. God is the only reliable hope. The psalm contrasts God’s salvation and the kind that comes through unjust means (see v. 10, “put no trust in extortion”).
PSALM—NOTE ON 62:3–4 The next section speaks to those who attack a man, particularly through lies and injustice. The question how long is not asking for information but is expressing despair (compare 13:1).
PSALM—NOTE ON 62:8–10 After speaking to his own soul (vv. 5–7), the singer now addresses the whole congregation (O people). He urges them to trust in God and to find in him a refuge. They should refuse to participate in the methods of the attackers (put no trust in extortion). Humans are together lighter than a breath, so any merely human effort will fail to achieve lasting good.
PSALM—NOTE ON 62:11–12 To say once . . . twice is to indicate that the idea is certain. God has the power to carry out his will, and because of his steadfast love, his people can trust him to do that.
PSALM—NOTE ON 62:12 render to a man according to his work. In the final judgment, believers’ deeds will show the reality of their faith (see Matt. 12:33–37; 16:27; John 5:28–29; James 1:12; Rev. 20:13).
Psalm PSALM—NOTE ON 63. This psalm opens as if it were a lament, yet it is mainly a song of confident expectation. The psalm helps God’s people gain confidence during times of trouble. It expresses confidence that they will be able to return to the sanctuary to worship God. The highest privilege a human can enjoy is to be a welcome member of the worshiping congregation. The references to “my soul” (vv. 1, 5, 8) express personal devotion to God.
PSALM—NOTE ON 63:1–2 The song opens with passionate expressions of longing for God: earnestly I seek, my soul thirsts, my flesh faints. The singer misses his experience of God in public worship. The sanctuary is the place of corporate worship, and God’s glory is his special presence there with his people (see note on 26:4–8).
PSALM—NOTE ON 63:3–4 The past tense remembering of v. 2 becomes a future expectation: my lips will praise you, I will bless you, I will lift up my hands. This happens because your steadfast love is better than life.
PSALM—NOTE ON 63:6 in the watches of the night. The singer deals with sleeplessness by meditating on God.
PSALM—NOTE ON 63:9–11 The song explains where the troubles came from: those who seek to destroy my life. For David, these were Israelites who rebelled against God’s choice of David as king (see the title). David, and those who respect his kingship, will not fall prey to these enemies but will rejoice in God.
PSALM—NOTE ON 63:10 The enemies of God’s people will become a portion for jackals, a grim description of dead bodies lying unburied after a battle.
Psalm PSALM—NOTE ON 64. This individual lament shares with Psalm 63 a confidence in God’s victory over those who bring troubles on the righteous. The psalm has two parts: a request for help against deadly schemes (64:1–6), and confident expectation that God will fight on behalf of his faithful (vv. 7–10). God gives victory as instruction for mankind (v. 9) and to bring joy to the godly (v. 10).
PSALM—NOTE ON 64:1–6 The psalmist makes three requests (hear my voice, preserve my life, hide me) and describes his enemies and their wicked schemes. The enemy is made up of wicked people (v. 2) who use bitter words (vv. 3–4), which become snares (v. 5). This could be referring either to lies that cause disagreement or slander that destroys reputations.
PSALM—NOTE ON 64:7–10 Those who shoot their bitter words like arrows aimed at the innocent (vv. 3–4) will find that God shoots his arrow at them. God brings them down as they deserve (v. 8), with their own tongues turned against them. The people see what God has done, and it makes them think about who he is (all mankind fears).
Psalm PSALM—NOTE ON 65. This is a thanksgiving for a fruitful harvest (vv. 9–13), which has come because of God’s faithfulness to his covenant promises (vv. 1–8).
PSALM—NOTE ON 65:1–4 These verses describe public worship at the central sanctuary. They celebrate God’s unlimited kindness and mercy to his people (you atone for our transgressions). The holiness of God’s temple brings delight to his people.
PSALM—NOTE ON 65:5–8 This section recalls the awesome deeds God has done for his people. The special focus is creation, which ties in well with the celebration of a fruitful harvest. The OT often expresses the truth that God as Creator is the hope of all the ends of the earth. He is the one true God whom all mankind should worship.
The psalmist David’s desire to dwell in God’s courts (65:4), that is, in the sanctuary, recalls his closing words in Psalm 23: “and I shall dwell in the house of the LORD forever.”
PSALM—NOTE ON 65:9–13 The psalmist imagines what the ground itself would feel under God’s blessing. This is a land producing abundantly for man and beast.
Psalm PSALM—NOTE ON 66. This is a thanksgiving for God’s answer to the prayer of one particular member of God’s people. The first half (vv. 1–12) describes God’s deeds for that particular person in the context of his commitment to the people as a whole.
PSALM—NOTE ON 66:1–4 These opening verses begin with a universal call (Shout for joy to God, all the earth) and end by declaring how all the earth worships the true God. Nature honors its Creator (see 19:1–6), and the OT often expresses the hope that one day all mankind will do so as well (e.g., 117:1).
PSALM—NOTE ON 66:5–7 Since Israel exists to bring God’s light to the world (Ex. 19:5–6), what God has done for Israel he has done for all peoples—he is awesome in his deeds toward the children of man. Verses 8–12 of Psalm 66 continue to develop this thought as it calls all peoples to bless Israel’s God.
PSALM—NOTE ON 66:13–15 The focus now shifts from Israel as a whole to a particular worshiper (I). A person in Israel (including sojourners) could make a vow to the Lord in a time of need. He could fulfill the vow with burnt offerings or vow offerings (perform my vows); see Lev. 22:18 and Num. 15:3. The psalm presents such offerings as joyful occasions.
PSALM—NOTE ON 66:16–20 The OT insists that each person must individually profess faith in God. Thus each one would have some report of what God has done for his soul (and not just for the people as a whole). To have cherished iniquity in my heart is to long for what is vile and abhorrent to God. In this context it means actually praying for God’s help to commit sin. Therefore the psalm does not imply that absolute sinlessness is a condition for answered prayer.
Psalm PSALM—NOTE ON 67. This psalm is a prayer that God will bless Israel with a fruitful harvest (v. 6) so that the rest of the world may come to know the true God. Singing this helps Israel to keep its own calling in view: their blessing is not simply for themselves but for the Gentiles too (see Gen. 12:2–3).
Wanting God’s blessing. Psalm 67 echoes the priestly blessing in Num. 6:24–26. Israel desires God’s blessing so that all nations may know of his saving power. God called Abram in order to bless him and his descendants and to make them a means of blessing to all the nations of the world (Gen. 12:2–3).
PSALM—NOTE ON 67:1–3 Verse 1 adapts the priestly blessing of Num. 6:24–26. The congregation prays that God’s way (his saving power) may be known on earth.
PSALM—NOTE ON 67:4–5 the nations be glad and sing for joy. It is likely that the psalmist is praying for the day when God’s rule (you judge) is extended to include the Gentiles (see Isa. 2:4; 11:3–4). The OT looks to a future era in which the Gentiles receive God’s light. This era is brought about by Jesus’ resurrection.
PSALM—NOTE ON 67:6–7 To fear God means to hold him and his word in reverence (e.g., 5:7; 15:4; 25:12; see note on 34:8–14).
Psalm PSALM—NOTE ON 68. This is a celebration of God’s continued care and protection. It remembers how God led his people through the wilderness into their inheritance. The celebration does not stop with Israel, however. It recognizes that defeating Gentile kingdoms “who delight in war” is an opportunity for Gentiles to come to worship the true God.
PSALM—NOTE ON 68:1–3 Verse 1 adapts the words of Num. 10:35, related to moving the ark in the wilderness. From the psalm’s perspective, the ark was headed to its destination on Zion. This brings the happy promise that the wicked (those who reject God’s covenant) shall perish before God. The righteous (those who embrace the covenant) shall be glad, because God is carrying out his purpose of reversing the effects of sin in the world.
PSALM—NOTE ON 68:4–6 The faithful are to sing to God because he has shown himself kind, especially to helpless people (fatherless; widows, see 146:9; Deut. 10:18; solitary; prisoners).
PSALM—NOTE ON 68:7–10 These verses recall the way God led his people through the wilderness, from Sinai to his inheritance (Canaan, now the land of Israel). There God’s flock (his people) found a dwelling.
PSALM—NOTE ON 68:11–14 This section describes what happens when the Almighty scatters Gentile kings on behalf of his people. The Lord brought great victories even when Israelites who were able would not fight (v. 13, some men would even lie among the sheepfolds instead of endure the hardships of battle; see Judg. 5:16). The wings of a dove covered with silver, its pinions with shimmering gold describes enjoying wealth and beauty under God’s care.
PSALM—NOTE ON 68:15–18 The ark’s destination is the “sanctuary” on Mount Zion, the mountain of God.
PSALM—NOTE ON 68:18 Receiving gifts among men describes the conqueror taking valuables from the defeated.
PSALM—NOTE ON 68:19–23 The salvation here involves military victories (strike the heads; strike your feet in their blood).
PSALM—NOTE ON 68:24–27 These verses describe a procession of Israelites, which consists of singers, followed by virgins playing tambourines, with the musicians last. They enter into the sanctuary in a worship setting. The tribes of Benjamin, Judah, Zebulun, and Naphtali probably represent the whole of Israel.
Ancient worship leaders. Psalm 68:24–27 mentions singers and musicians leading worship. Other passages, such as 1 Chron. 15:16–22, give details about some of the musical instruments that were used in Israelite worship.
PSALM—NOTE ON 68:28–31 The defeat of the Gentile enemies (here described as fierce wild animals) is a good thing. Their greedy and bloody intentions (v. 30) are stopped. As a result of their defeat, they and others will come to worship the true God (vv. 29, 31). kings shall bear gifts to you. These are Gentile kings. God’s presence in his temple at Jerusalem will draw Gentiles to the light (see 1 Kings 8:41–43; Isa. 2:1–5). See notes on Ps. 67:4–5; Isa. 2:1–5.
PSALM—NOTE ON 68:32–35 All the Gentile kingdoms of the earth are urged to sing to God.
Psalm PSALM—NOTE ON 69. This is an individual lament. A faithful Israelite is suffering for wrongs he has done (v. 5). Attackers take advantage of his suffering and make it worse (v. 26). In his role as representative for the people of God, David wrote this psalm to show the ideal response to such trials.
PSALM—NOTE ON 69:4–5 hate me without cause. This is not a claim of total innocence; the psalm acknowledges that the singer is not perfect (the wrongs I have done are not hidden from you). Rather, it is a claim that the singer has not done harm to the particular people who attack him with lies. By quoting this psalm, John 15:25 presents Jesus as the perfect faithful Israelite, who may expect the unfaithful to hate him.
PSALM—NOTE ON 69:6 The singer knows his sin could result in some of the faithful (those who hope in you) being scorned. He prays that this will not happen.
PSALM—NOTE ON 69:9–12 Reproach means to despise or insult. This idea was introduced in v. 7 and dominates this section.
PSALM—NOTE ON 69:9 zeal for your house has consumed me. In John 2:17, Jesus’ disciples remember this text after Jesus has driven the livestock merchants and money-changers out of the temple. Jesus embodies the ideal faithful member of God’s people, as the Davidic kings were supposed to do. the reproaches of those who reproach you have fallen on me. In Rom. 15:3, Paul applies this text to Jesus; he saw Jesus as the ideal covenant member who was willing to suffer reproach for the sake of God’s truth.
PSALM—NOTE ON 69:13–18 my prayer is to you, answer me, hide not your face, draw near. The singer’s case is desperate, and he urgently needs God’s help. The prayer echoes Ex. 34:6, appealing to what God has revealed about himself: the abundance of your steadfast love and faithfulness (Ps. 69:13) and steadfast love and mercy (v. 16).
PSALM—NOTE ON 69:21 for my thirst they gave me sour wine to drink. John 19:28–29 uses these words in connection with one of Jesus’ last statements on the cross (see also Matt. 27:34, 48; Mark 15:23, 36; Luke 23:36). The sour wine would have been the cheap beverage that the soldiers used to satisfy their thirst. But Jesus felt forsaken by God (Mark 15:34), and his thirst must have been far more severe than anything this drink was meant for. When Jesus received it, he briefly prolonged his life (and his agony), and perhaps moistened his lips enough finally to cry out, “It is finished!” (John 19:30).
The deep. In Ps. 69:15, “the deep” is a striking picture of the problems of life that can seem so frightening and overpowering. But the Lord, who created the world out of “the deep” (Gen. 1:2), can rescue his people from all such problems.
PSALM—NOTE ON 69:22–23 In Rom. 11:9–10, Paul cites this curse to explain why his fellow Jews who reject the message of Christ have been hardened. He also explains why the curse is not final: it is a “partial hardening,” which will be relieved if and when they repent (Rom. 11:23–25).
PSALM—NOTE ON 69:25 In Acts 1:20, this text is applied to Judas, who had taken part in destroying Jesus, who was the perfect embodiment of this psalm.
PSALM—NOTE ON 69:29–33 The writer promises to magnify God with public thanksgiving when God saves him from his enemies (set me on high).
PSALM—NOTE ON 69:34–36 All creation praises God. God is committed to populating Zion with the faithful offspring of his (faithful) servants. God intends for the whole world to be able to praise him. He intends for Zion to set an example of faithfulness for the rest of the world. Zion cannot do this when evil persons corrupt others.
Psalm PSALM—NOTE ON 70. This short psalm is an individual lament, an urgent prayer for rescue from gloating enemies. The psalm is very similar to 40:14–16. The title specifies the psalm as “for the memorial offering” (see note on Psalm 38).
PSALM—NOTE ON 70:1–3 The threat comes from those who seek my life, who delight in my hurt, and who say, “Aha, Aha!” They are eager to hurt the faithful and then rejoice over their defeat. The enemies could be powerful, unfaithful Israelites, or they could be foreigners who seek to make God’s people worship other gods.
PSALM—NOTE ON 70:4–5 Who seek you contrasts with “who seek my life” (v. 2). Hasten echoes “make haste” (v. 1), while help and deliverer look back to “deliver” and “help” (v. 1).
Psalm PSALM—NOTE ON 71. This is another individual lament, suited to a faithful person in danger from enemies who take advantage of any weakness or distress (vv. 9–11). These enemies could be foreign or Israelite.
PSALM—NOTE ON 71:1–3 God’s righteousness is his faithfulness to keep his promises. This is the basis for hope (see vv. 15, 16, 19, 24).
PSALM—NOTE ON 71:4 The wicked are unjust and cruel men who oppose true faith in God. They look for any opening to do harm to the faithful (vv. 4, 10–11).
The term fortress (71:3) could describe the city walls of ancient times. These walls, usually stone, included towers at strategic points so that the soldiers could see if anyone was trying to climb the wall. God is the believer’s true fortress, the only real source of protection.
PSALM—NOTE ON 71:5–6 from my youth . . . from before my birth . . . from my mother’s womb. The Israelites came into the world as members of Abraham’s family, the recipients of God’s promises. These believers learn to trace God’s work in their lives back to before they were even born.
Hope means putting one’s full confidence in God, who always keeps his promises. Believers can have hope for the future because of what God has done in the past. Created things will always ultimately disappoint. God alone is the source of true hope.
PSALM—NOTE ON 71:9 Do not cast me off in the time of old age. The benefits of the covenant are not automatic. They are for those who are faithful to its conditions.
PSALM—NOTE ON 71:14–16 The singer promises to hope continually. He leaves to God the timing of the answer to his appeals for help (vv. 12–13). He also looks forward to sharing his story of God’s righteous acts with his fellow worshipers.
PSALM—NOTE ON 71:18 The singer asks God to make his life long. He wants to live to proclaim your might to another generation.
PSALM—NOTE ON 71:22–24 The singer looks forward to joyful songs in worship. He expects to talk of God’s righteous help all the day long (wherever he is).
Psalm PSALM—NOTE ON 72. The last psalm of Book 2 is a royal psalm. It is a prayer that David’s heirs might be faithful kings. That means ruling God’s people well, protecting the poor and needy, and bringing blessing to all nations of the earth. Like Psalm 2, this song looks forward to a worldwide rule that embraces in full what the Messiah will accomplish. The OT anticipates the ultimate heir of David, who will take the throne and bring God’s light to all nations (see Isa. 2:1–5; 11:1–10).
PSALM—NOTE ON 72:1–4 justice, righteousness, judge. The ideal Davidic king must provide justice for all Israelites. He also must be an example for the people in his faithfulness to God. The psalm begins, then, with a prayer for the character and rule of the Davidic king, knowing that God must give him righteousness and justice to rule (judge).
PSALM—NOTE ON 72:5–7 while the sun endures, till the moon be no more (that is, always). This span of time suggests that this psalm ultimately refers to the Messiah. May they fear you. “They” may be God’s people (vv. 1–4), or people in general (vv. 8–11). In either case, the heir of David serves as God’s representative to the people, and is to be honored and obeyed.
PSALM—NOTE ON 72:8–11 By submitting to the Davidic king, the Gentile kings bring themselves and their peoples under God’s own rule (see note on 2:12).
PSALM—NOTE ON 72:8 See Zech. 9:10.
PSALM—NOTE ON 72:12–14 These verses emphasize the needy, the poor, and the weak (see vv. 2–4). These are the people most easily subjected to oppression and violence by those in power. precious is their blood in his sight. The Davidic king will not allow the powerful to harm the defenseless.
PSALM—NOTE ON 72:17 be blessed in him, all nations. This closely follows Gen. 22:18, speaking of the Messiah (see note on Gen. 22:15–18).
PSALM—NOTE ON 72:18–20 may the whole earth be filled with his glory. That is, may the whole earth be the sanctuary where God makes his presence known (see note on Isa. 6:3).