Study Notes

Ps 1–2 These two “orphan” psalms (having no title) are bound together by framing clauses (“Blessed is the one . . . whose delight is in the law of the LORD”; “Blessed are all who take refuge in him”) that highlight their function as the introduction to the whole Psalter. Together they point on the one hand to God’s law and to the instruction of the wisdom teachers (Ps 1) and on the other hand to a central theme in the Prophets, namely, what Yahweh has committed himself to accomplish for and through his anointed king from the house of David (Ps 2). As the port of entry into the Psalter, these two psalms make clear that those who would find their own voice in the Psalms and so would appropriate them as testimonies to their own faith must fit the profile of those called “blessed” here. See also note on Ps 40–41.

Ps 1 Godly wisdom here declares the final outcome of the two “ways”: “the way that sinners take” (v. 1) and “the way of the righteous” (v. 6). See 34:19–22; Ps 37; see also article. The psalmist develops three contrasts that set the righteous apart from the wicked: (1) their “way” of life (vv. 1–2); (2) the life condition they experience (“like a tree,” “like chaff,” vv. 3–4); and, climactically, (3) God’s judgment on their different ways (vv. 5–6). As part of the introduction to the Psalter, this psalm reminds the reader (1) that those of whom the Psalms speak (using various terms) as the people of God must be characterized by delight in God’s revealed will—those who stubbornly choose the way of sinners have no place among them (v. 5; see Ps 15; 24)—and (2) that godly piety is a faithful response to God’s written directives for life—which is the path that leads to blessedness. For a prime indicator of the psalm’s central theme, cf. the first and last words, which frame the whole (“Blessed . . . destruction”).

1:1 Blessed. The happy condition of those who revere the Lord and do his will (see 94:12; 112:1; 119:1–2; 128:1; Pr 29:18; cf. Ps 41:1; 106:3; Pr 14:21; Isa 56:2) and who put their trust in him (see 40:4; 84:5,12; 144:15; 146:5; Pr 16:20; Isa 30:18; Jer 17:7; cf. Ps 2:12; 34:8). Reference is not first of all to health and wealth but to the assurance and experience that they live under the guardianship and faithful care of the gracious Lord of life. The Psalter begins by proclaiming the blessedness of the godly and ends by calling all living things to praise God in his earthly and heavenly sanctuaries (Ps 150). walk . . . stand . . . sit. Speaks of progressively greater levels of association with the ungodly and participation in their ungodly ways. sinners. Those for whom wickedness is habitual—a way of life (v. 5). mockers. Those who ridicule God and defiantly reject his law (see Pr 1:22 and note).

1:2 meditates on his law. Seeking guidance for life in God’s law rather than in the deliberations of the wicked. day and night. See Jos 1:8 and note.

1:3 like a tree . . . does not wither. See Jer 17:8; a simile of the blessedness of the righteous. Such a tree blesses people and animals with its unfailing fruit and shade.

1:4 like chaff . . . blows away. A simile of the wretchedness of the wicked. Chaff is carried away by the lightest wind (see note on Ru 1:22).

1:5 will not stand in the judgment. Will not be able to withstand God’s wrath when he judges (see 76:7; 130:3; Ezr 9:15; Na 1:6 and note; Mal 3:2; Mt 25:31–46; Rev 6:17). assembly. The worshipers gathered at the tabernacle or temple (as in 22:25; 26:12; 35:18; 40:9–10; 111:1; 149:1; see Ps 15; 24). righteous. One of several terms in the OT for God’s people; it presents them as those who honor God and order their lives according to his will.

1:6 way . . . way. What is here said of the two ways applies by implication also to those who choose them (37:20).

Ps 2 Peter and John ascribed this psalm to David in Ac 4:25—possibly in accordance with the Jewish practice of honoring David as the primary author of the Psalter. A royal psalm, it was likely composed for the coronation of a Davidic king in light of the Lord’s covenant with David (see 2Sa 7). As the second half of a two-part introduction to the Psalms, it proclaims the blessedness of all who acknowledge the lordship of God and his anointed and “take refuge in him” (v. 12; see introductions to Ps 1–2 and Ps 1; see also note on 1:1). This psalm is frequently quoted in the NT, where it is applied to Christ as the great Son of David and God’s Anointed.

Four balanced stanzas of three verses each are divided at the center (v. 7a) by a short prose line that serves as a thematic hinge. Stanzas two and three contain messages from the heavenly King that warrant the warning to the “kings” (v. 10) whose rebellion (v. 2) is the focus of the first stanza.

2:1–3 The nations rebel. In the ancient Near East the coronation of a new king was often the occasion for the revolt of peoples and kings who had been subject to the crown. The newly anointed king is here pictured as ruler over an empire.

2:1–2 For a NT application, see Ac 4:25–28.

2:1 Why . . . ? A rhetorical question that implies “How dare they!”

2:2 LORD . . . his anointed. To rebel against the Lord’s anointed is also to rebel against the One who anointed him. anointed. Refers to the Davidic king and is ultimately fulfilled in Christ. The English word “Messiah” comes from the Hebrew word for “anointed one,” and the English word “Christ” from the Greek word for “anointed one” (see NIV text note on Mt 1:1).

2:4–6 The Lord mocks the rebels. With derisive laughter the Lord meets the confederacy of rebellious world powers with the sovereign declaration that it is he who has established the Davidic king in his own royal city of Zion (Jerusalem).

2:4 See 59:8.

2:5 anger . . . wrath. God’s anger is always an expression of his righteousness (see 7:11; see also note on 4:1).

2:6 holy mountain. The site of the Jerusalem temple (see 2Ch 33:15; see also 3:4; 15:1; 43:3; 99:9).

2:7–9 The Lord’s anointed proclaims the Lord’s decree on the occasion of the king’s coronation. For NT application to Jesus’ resurrection, see Ac 13:33; to his superiority over angels, see Heb 1:5; to his appointment as high priest, see Heb 5:5.

2:7 son . . . father. In the ancient Near East the relationship between a great king and one of his subject kings, who ruled by his authority and owed him allegiance, was expressed not only by the words “lord” and “servant” but also by “father” and “son.” The Davidic king was the Lord’s “servant” and his “son” (2Sa 7:5,14; cf. chart).

2:8 your inheritance. Your domain—just as the promised land was the Lord’s “inheritance” (Ex 15:17; see Jos 22:19; Ps 28:9; 79:1; 82:8). ends of the earth. Ultimately the rule of the Lord’s anointed will extend as far as the rule of God himself.

2:9 According to Rev 12:5; 19:15–16 this word will be fulfilled in the triumphant reign of Christ; in Rev 2:26–27 Christ declares that he will appoint those who remain faithful to him to share in his subjugating rule over the nations. dash them to pieces like pottery. See Jer 19:11.

2:10–12 The rebellious rulers are warned against dishonoring the Lord and his anointed.

2:11 trembling. Awe and reverence.

2:12 Kiss. As a sign of submission (see 1Sa 10:1; 1Ki 19:18; Hos 13:2; see also note on Ge 41:40). Submission to an Assyrian king was expressed by kissing his feet. he . . . his . . . him. Most likely the reference is to “the LORD” (v. 11). your way will lead to your destruction. See 1:6 and note. Blessed. See 1:1 and note. take refuge. See 5:11; 34:8; 64:10; cf. 104:18.

Ps 3–14 A group of 12 psalms composed primarily of laments divided into two groups of five (Ps 3–7; 9–13), each of which has appended to it a sixth that characterizes the human condition (Ps 8; 14). For the sharp contrast between these two characterizations and how their complementary depictions of humankind bear on the collection of prayers to which they have been attached, see introductions to Ps 8; 14.

Ps 3 The first lament in the Psalter, introducing five laments (Ps 3–7). For the typical structure of a lament psalm, see Introduction: Psalm Types. Though threatened by many foes, the psalmist prays confidently to the Lord. Ps 3 and 4 are linked by references to glory (v. 3; 4:2) and to David’s sleep at night (v. 5; 4:8). In v. 5 David speaks of the assurance of his waking in the morning because the Lord will keep him while he sleeps; in 4:8 he speaks of the inner quietness with which he goes to sleep because of the Lord’s care. This juxtaposition of prayers with references to waking (morning) and sleeping (evening) at the beginning of the Psalter suggests that God’s faithful care sustains the godly day and night whatever the need or circumstances.

3 title When he fled. See 2Sa 15:13—17:22. References to events in David’s life stand in the superscriptions of 13 psalms (3; 7; 18; 34; 51; 52; 54; 56; 57; 59; 60; 63; 142), all but one (Ps 142) in Books I and II. See Introduction: Authorship and Titles (or Superscriptions).

3:2 See 22:7–8; 71:10–11. The psalmists frequently quote their wicked oppressors in order to portray how they mock (see note on 1:1) God and his servants (see note on 10:11). For Selah, see NIV text note; see also Introduction: Literary Features.

3:3–4 David’s confidence in God, who does not fail to answer his prayers.

3:3 shield. That the king is a shield (protector) of his people was a common concept in ancient Israel (see NIV text notes on 7:10; 47:9; 59:11; 84:9; 89:18; Ge 15:1). That the Lord is the shield of his people is frequently asserted (84:11; 91:4; 115:9–11; Dt 33:29; Pr 30:5). my glory. David rejoices in the Lord as his provider and protector, who has raised him to a position of honor. lifts my head high. In victory over his enemies (110:7).

3:4 I call out . . . he answers. See note on 118:5. holy mountain. The place of the Lord’s sanctuary, the earthly counterpart of his heavenly throne room (see note on 2:6).

3:5 Even while David’s own watchfulness is surrendered to sleep, the watchful Lord preserves him (4:8).

3:7 Arise . . . Deliver. Hebrew idiom frequently prefaces an imperative calling for immediate action with a call to “arise” (see Ex 12:31, “Up!”; Dt 2:13; Jdg 7:9, “Get up”). In poetry the two imperatives of the idiom are often distributed between the two halves of the Hebrew poetic line. Hence David’s prayer is: “Arise (and) deliver me.” LORD . . . my God. That is, “LORD my God”; the two elements of a compound divine name are also frequently distributed between the two halves of a poetic line. break the teeth. Probably comparing the enemies to wild animals (see note on 7:2).

3:8 From the LORD comes deliverance. A common feature in the laments of the Psalter is a concluding expression of confidence that the prayer will be or has been heard (as in 4:8; 6:8–10; 7:10–17; 13:5–6; 17:15 and often elsewhere; see note on 12:5–6). Here David’s confidence becomes a testimony to God’s people. May your blessing be on your people. See 25:22; 28:8–9; 51:18. Those anointed by God to rule in Israel stood before the heavenly King as his servants, responsible for the well-being of his people. Cf. Nu 6:24–26 and note.

Ps 4 A lament calling on God for relief from the threat of slanderers who falsely blame the king for some calamity (possibly a drought; see v. 7) that has stricken the nation, thereby undermining his public standing (his “glory,” v. 2) and endangering the very security of his throne. Those spreading falsehoods (see v. 2 and note) appear to have looked to the king, rather than to the Lord, to preserve the nation from all disasters. See introductions to Ps 3 and 5 for links with those psalms.

4 title For the director of music. Probably a liturgical notation, indicating either that the psalm was to be added to the collection of works to be used by the director of music in Israel’s worship services or that when the psalm was used in the temple worship it was to be spoken by the leader of the Levitical choir—or by the choir itself (1Ch 23:5, 30; 25; Ne 11:17). In this liturgical activity the Levites functioned as representatives of the worshiping congregation. Following their lead, the people probably responded with “Amen” and “Praise the LORD” (Hallelujah); see 1Ch 16:36; Ne 5:13; cf. 1Co 14:16; Rev 5:14; 7:12; 19:4. With stringed instruments. See Ps 6; 54; 55; 61; 67; 76 titles (cf. Hab 3:19 and note). This is a liturgical notation, indicating that the Levites were to accompany the psalm with harp and lyre (see 1Ch 23:5; 25:1,3,6; cf. Ps 33:2; 43:4; 71:22; see also notes on Ps 39; 42 titles).

4:1 Answer me when I call. See note on 118:5. righteous. Very often the “righteousness” of God in the Psalms (and frequently elsewhere in the OT) refers to the faithfulness with which he acts. This faithfulness is in full accordance with his commitments to his people and with his status as the divine King—to whom the powerless may look for protection, the oppressed for redress and the needy for help. my distress. The threat of being publicly discredited by the slander of those who blame him for the nation’s troubles.

4:2–3 David challenges those who have turned on him and warns them that the Lord will hear his prayer for deliverance from their attacks (see note on 5:9).

4:2 How long . . . ? See Introduction: Theology; see also note on 6:3. turn my glory into shame. That is, through slander rob David of the public honor he had enjoyed under the Lord’s blessing and care (see 3:3 and note) and bring him into public disrepute. false gods. Or “lies,” as indicated in the NIV text note (see 5:6 and note on 5:9). For Selah, see NIV text note and note on 3:2.

4:3 his faithful servant. Hebrew ḥasid, which occurs 26 times in the Psalms (once of God: 145:17, “faithful”; cf. 18:25) and is usually rendered (in the plural) in the NIV as “faithful (servants/people).” It is one of several Hebrew words for God’s people, referring to them as people who are devoted to God and faithful to him (see note on 1Sa 2:9).

4:4–5 An exhortation not to give way to anger or fear and go looking for a scapegoat (the king) on whom to lay blame for their present troubles, but to search their own hearts and put their trust in the Lord.

4:4 do not sin. Paul uses these words in a different context (see Eph 4:26 and note; see also NIV text note here).

4:6 In the face of widespread uncertainty, David prays for the Lord to bless. Who . . . ? Because of the slanders being spread, many are looking for another leader to replace the king. will bring us prosperity. See 34:10; 84:11; 85:12; 103:5; 107:9; cf. 16:2; Jas 1:17. Let . . . your face shine on. David appeals to the Lord to restore the well-being of the nation—employing a common expression for favor (see note on 13:1), reminiscent of the Aaronic benediction (see Nu 6:24–26 and notes).

4:7–8 David’s confidence (see note on 3:8).

4:7 heart. In biblical language the center of the human spirit, from which spring emotions, thoughts, motivations, courage and action—“Everything you do flows from it” (Pr 4:23).

4:8 I will lie down and sleep. See 3:5 and note.

Ps 5 This lament, perhaps offered at the time of the morning sacrifice, is the psalmist’s cry for help when his enemies spread malicious lies to destroy him.

5 title For the director of music. See note on Ps 4 title. pipes. The Hebrew for this word occurs only here; meaning uncertain.

5:2 King. See Introduction: Theology.

5:3–7 Seven lines (in the Hebrew text) in which the psalmist declares that he prays to God “in the morning” “toward your holy temple” because he can be confident of God’s dealings toward the wicked.

5:3 In the morning. See introduction to Ps 57; cf. Jer 21:12 and note.

5:5 The arrogant. See note on 31:23.

5:6 tell lies. Destroy others by slander or false testimony (see v. 9 and note).

5:7 great love. See article.

5:8–11 Seven lines (in Hebrew) in which the psalmist pleads his case against his enemies, who seek to destroy him through slander.

5:8 Lead me. As a shepherd (23:3). righteousness. See note on 4:1. make your way straight. May the way down which you lead me be straight, level and smooth, free from obstacles and temptations. The psalmist prays that God will so direct him that his enemies will have no grounds for their malicious accusations (25:4; 27:11; 139:24; 143:8–10).

5:9–10 Accusation and call for judicial action (both are common elements in the laments of the Psalter when the psalmist is under threat or attack from human adversaries).

5:9 word from their mouth. The most frequent weapon used against the psalmists is the tongue (for a striking example, see Ps 12; see also note on 10:7). For the psalmists, the tongue is as deadly as swords and arrows (see 55:21; 57:4; 59:7; 64:3–4; cf. Pr 12:18; 25:18; Jas 3:6 and note). heart. See note on 4:7. throat . . . grave. See note on 49:14. they tell lies. For the plots and intrigues of enemies, usually involving lies to discredit the king and bring him down, see Ps 17; 25; 27–28; 31; 35; 41; 52; 54–57; 59; 63–64; 71; 86; 109; 140–141—all psalms ascribed to David. Frequently such attacks came when the king was feeling low and abandoned by God (as in Ps 25; 35; 41; 71; 86; 109). See note on 86:17. See also Paul’s use of this verse in Ro 3:13.

5:10 Banish them. From God’s presence, thus from the source of blessing and life (Ge 3:23). See article.

5:11 The psalmist expands his prayer to include all the godly (see note on 3:8). your name. See article.

5:12 A concluding profession of confidence that God will surely protect the innocent. See note on 3:8. righteous. See note on 1:5.

Ps 6 A lament in a time of severe illness, an occasion seized upon by David’s enemies to vent their animosity. The stanza structure is symmetrical: three verses, two verses, two verses, three verses. In early Christian liturgical tradition Ps 6 was numbered with the seven penitential psalms (the others: Ps 32; 38; 51; 102; 130; 143).

6 title See note on Ps 4 title. sheminith. Occurs also in Ps 12 title and in 1Ch 15:21. It perhaps refers to an eight-stringed instrument (see NIV text note).

6:1–3 Although the clearest threat is the psalmist’s enemies (vv. 7–10), this initial stanza might suggest that sickness is another way the psalmist is experiencing God’s anger (vv. 2,5). Though the Lord has sent him illness to discipline him for his sin (32:3–5; 38:1–8,17–18), David asks that God would not in anger impose the full measure of the penalty for sin, for then death must come (see v. 5; see also 130:3).

6:1 Ps 38 begins similarly. anger . . . wrath. See note on 2:5.

6:2 bones. As the inner skeleton, they here represent the whole body.

6:3 soul. Not a spiritual aspect in distinction from the physical, nor the psalmist’s “inner” being in distinction from his “outer” being, but his very self as a living, conscious, personal being. Its use in conjunction with “bones” shows that the person’s whole being is in agony. How long . . . how long? See Introduction: Theology. Such language of impatience and complaint is found frequently in the laments of the Psalter (usually “how long?” or “when?” or “why?”). It expresses the anguish of relief not (yet) granted and exhibits the boldness with which the psalmists wrestled with God on the basis of their relationship with him and their conviction concerning his righteousness (see note on 4:1).

6:4–5 Earnest prayer for deliverance from death.

6:4 unfailing love. See article. The Hebrew for this phrase (ḥesed) denotes a strong sense of goodwill and loyalty, especially such as can be relied upon in times of need. Appeal to God’s “(unfailing) love” (sometimes rendered “kindness” or “mercy” [see Jos 2:12; Hos 6:6 and notes]) is frequent in the OT since it summarizes all that the Lord covenanted to show to Israel (Dt 7:9,12), as well as to David and his dynasty (89:24,28,33,49; 2Sa 7:15; Isa 55:3).

6:5 David insists that God’s praise is at stake. It is the living, not the dead, who remember God’s mercies and celebrate his deliverances (see article).

6:6–7 Anguish at night because of the prolongation of the illness and the barbs of the enemies.

6:6 I am worn out from my groaning. The very center of the poem—thus underscoring the pathos of this lament. This literary device—of placing a key thematic line at the very center of the psalm—was frequently used (see notes on 8:4; 14:4; 34:8–14; 42:8; 47:5–6; 48:8; 54:4; 55:15; 63:6; introduction to Ps 69; 71:14; 74:12; 82:5; 86:9; 97:7; introductions to Ps 101 and 106; 113:5; introduction to Ps 138; 141:5; see also Introduction: Literary Features).

6:7 eyes grow weak . . . fail. In the vivid language of the OT the eyes are dimmed by failing strength (see 38:10; 1Sa 14:27,29 and NIV text note on v. 27; Jer 14:6), by grief (often associated with affliction: 31:9; 88:9; Job 17:7; La 2:11) and by longings unsatisfied or hope deferred (69:3; 119:82,123; Dt 28:32; Isa 38:14). because of all my foes. See note on 5:9.

6:8–10 Concluding expression of buoyant confidence in the Lord’s future deliverance from enemies (see note on 3:8).

Ps 7 A lament with an appeal to the Lord’s court of justice when enemies attack.

7 title shiggaion. See NIV text note. The word occurs only here (but see its plural in Hab 3:1). Cush. Not otherwise known, but as a Benjamite he was probably a supporter of Saul. Hence the title evokes Saul’s determined attempts on David’s life. See Introduction: Authorship and Titles (or Superscriptions).

7:2 like a lion. As a young shepherd, David had been attacked by lions (1Sa 17:34–35). But it is also a convention in the Psalms to liken the attack of enemies to that of ferocious animals, especially the lion (10:9; 17:12; 22:12–13,16,20–21; 35:17; 57:4; 58:6; 124:6).

7:3–5 David pleads his own innocence; he has given his enemy no cause to attack him.

7:5 me. The second occurrence of this word can also be translated “my glory,” a way of referring to the core of one’s being (see 16:9; 30:12; 57:8; 108:1 and notes). For Selah, see NIV text note and note on 3:2.

7:6–9 An appeal to the Judge of all the earth to execute his judgment over all peoples, and particularly to adjudicate David’s cause.

7:6 Arise . . . rise up. See note on 3:7. anger. See v. 11 and note on 2:5. Awake. The Lord does not sleep (121:4) while evil triumphs and the oppressed cry to him in vain (as they do to Baal; see 1Ki 18:27). But the psalmists’ language of urgent prayer vividly expresses their anguished impatience with God’s inaction in the face of their great need (see 80:2; see also 78:65; Isa 51:9).

7:8 my righteousness. See vv. 3–5. my integrity. See note on 15:2.

7:9 the righteous. See note on 1:5. righteous God. See note on 4:1. probes minds and hearts. A conventional expression for God’s examination of one’s hidden character and motives (see Jer 11:20; 17:10; 20:12; Rev 2:23 and note).

7:10–13 David’s confidence that his prayer will be heard (see note on 3:8).

7:10 heart. See note on 4:7.

7:11 every day. God’s judgments are not all kept in store for some future day.

7:12–13 sword . . . bow . . . flaming arrows. The weapons of the Divine Warrior used in defense of his people (see Ex 15:3 and note) but also in judgment.

7:12 his bow. See note on Ge 9:13.

7:14–16 David comforts himself with the proverbial wisdom that under God’s rule “crime does not pay.”

7:15 digs a hole. A metaphor from the hunt; pits were used to trap animals (see 9:15 and note).

7:16 recoils on them. See note on Pr 26:27.

7:17 A vow to praise God. Many laments in the Psalter include such vows in anticipation of the expected answer to prayer. They reflect Israel’s religious consciousness that praise must follow deliverance as surely as prayer springs from need—if God is to be truly honored. Such praise was usually offered with thank offerings and involved celebrating God’s saving act in the presence of those assembled at the temple (see 50:14–15,23; see also note on 9:1). name of the LORD. See note on 5:11. Most High. See note on Ge 14:19.

Ps 8 In praise of the Creator (not of human beings—as is evident from the doxology that encloses it, vv. 1,9; see also note on 9:1) out of wonder over his sovereign ordering of the creation. Ge 1 (particularly vv. 26–28) clearly provides the lens, but David speaks out of his present experience of reality. Two matters especially impressed him: (1) the glory of God reflected in the starry heavens, and (2) the astonishing condescension of God to be mindful of mere mortals, to crown them with glory almost godlike and to grant them authority and power over his other creatures. At this juncture in the Psalter this psalm surprises. After five psalms (and 64 Hebrew poetic lines—following Ps 1–2, which introduce the Psalter; see introduction to Ps 1–2) in which the psalmists have called on Yahweh to deal with human perversity, this psalm’s praise of Yahweh for his astounding endowment of the human race with royal “glory and honor” (v. 5) serves as a striking and unexpected counterpoint. Its placement here highlights the glory (God’s gift) that characterizes human beings

8 title For the director of music. See note on Ps 4 title. According to. See note on Ps 6 title. gittith. See Ps 81; 84 titles. The Hebrew word perhaps refers to either a winepress (“song of the winepress”) or the Philistine city of Gath (“Gittite lyre or music”; see 2Sa 15:18).

8:1a name. See note on 5:11.

8:1b–2 The mighty God, whose glory is displayed across the face of the heavens, surprisingly evokes the praise of little children to silence the dark powers arrayed against him (for a NT application, see Mt 21:16).

8:2 avenger. See 44:16; one who strikes back in malicious revenge deprives God of a prerogative that is his alone (see 9:11–12; Dt 32:35 and note).

8:3–5 The vastness and majesty of the heavens as the handiwork of God (19:1–6; 104:19–23) evoke wonder for what their Maker has done for human beings, who are here today and gone tomorrow (144:3–4). (See Job 7:17–21 for Job’s complaint that God takes humans too seriously.)

8:3 fingers. See note on Ex 8:19; see also photo.

8:4–6 The author of Heb 2:6–8 quotes these verses from the Septuagint (the pre-Christian Greek translation of the OT), and then observes that humanity has failed in its task of exercising proper dominion over God’s creation (Ge 1:26–28). Instead, as Heb 2:9 then explains, Jesus, as humanity’s representative, is accomplishing this task.

8:4 what . . . ? The Hebrew for this word is translated “how” in vv. 1,9 (and so provides a frame) and also begins the line that serves as the center of the psalm (see note on 6:6). are mindful of. Or “remember” (see note on Ge 8:1). human beings. See NIV text note. “Son of man” translates a Hebrew phrase commonly used to refer to a human being (see 80:17; 144:3; see also note on Eze 2:1 and NIV text note there).

8:5 angels. The exalted creatures that surround God in his heavenly realm (as, e.g., in Isa 6:2); but see NIV text note.

8:6–8 See Ge 1:26–27. The power to exercise benevolent rule over some of God’s creatures is even now a part of humanity’s “glory and honor” (v. 5). The full realization of that potential—and vocation—belongs to humanity’s appointed destiny (the eschatological import drawn on by Paul and the author of Hebrews; see note on vv. 4–6). But this power—and vocation—to rule is not absolute or independent. It is participation, but not as an equal, in God’s rule; and it is a gift, not a right.

8:9 Repeated verbatim from v. 1a (see note there).

Ps 9 That Ps 9 and 10 were sometimes viewed (or used) as one psalm is known from the Septuagint (the pre-Christian Greek translation of the OT; see NIV text note). Whether they were originally composed as one psalm is not known, though a number of indicators point in that direction. Ps 10 is the only psalm from Ps 3 to 32 that has no superscription, and the Hebrew text of the two psalms together appears to reflect an incomplete (or broken) acrostic structure. The first letter of each verse or pair of verses tends to follow the order of the Hebrew alphabet near the beginning of Ps 9 and again near the end of Ps 10. The thoughts also tend to be developed in two-verse units throughout. Ps 9 is predominantly praise (by the king) for God’s deliverance from hostile nations. It concludes with a short prayer for God’s continuing righteous judgments (v. 4) on the haughty nations. Ps 10 is predominantly prayer against the unscrupulous people within the realm. The attacks of “the wicked” (9:5; 10:4), whether from within or from without, are equally threatening to the faithful within Israel. Praise of God’s past deliverances is often an integral part of prayer in the Psalter (see 3:3–4,8 and notes; 25:6; 40:1–5), as also in other ancient Near Eastern prayers. Probably Ps 9–10 came to be separated for the purpose of separate liturgical use, as did Ps 42–43 (see introduction there).

9 title For the director of music. See note on Ps 4 title. To the tune of. See titles of Ps 22; 45; 56–60; 69; 75; 80; see also NIV text note on Ps 88 title. Nothing more is known of the apparent tune titles.

9:1 heart. See note on 4:7. tell of. The praise of God in the Psalter is rarely a private matter between the psalmist and the Lord. It is usually a public (at the temple) celebration of God’s holy virtues or of his saving acts or gracious bestowal of blessings. In his praise the psalmist proclaims to the assembled throng God’s glorious attributes or his righteous (see note on 4:1) deeds (see, e.g., 22:22–31; 56:12–13; 61:8; 65:1; 69:30–33). To this is usually added a call to praise God, summoning all who hear to take up the praise—to acknowledge and joyfully celebrate God’s glory, his goodness and all his righteous acts. This aspect of praise in the Psalms has rightly been called the OT anticipation of NT evangelism. wonderful deeds. God’s saving acts, sometimes involving miracles and sometimes not, but always involving the manifestation of God’s sovereign lordship over events. Here reference is to the destruction of the enemies celebrated in this psalm.

9:2,10 your name. See note on 5:11.

9:2 Most High. See note on Ge 14:19.

9:3–6 In destroying the enemies, God has redressed the wrongs committed by them against David (and Israel).

9:4 enthroned. See note on v. 7.

9:5 blotted out their name. As if from a register of all living persons written on a papyrus scroll (see Nu 5:23; see also Dt 9:14; 25:19; 29:20; 2Ki 14:27; Isa 48:19; Rev 3:5).

9:7–10 Celebration of the righteous rule of God (see note on 4:1; see also Ps 93; 96–99), which evokes trust on the part of those who look to the Lord.

9:7 his throne. In heaven (11:4). See also v. 4.

9:8 See Ac 17:31.

9:10 Those who know your name. Those who acknowledge in their hearts who the Lord is and also faithfully live out that acknowledgment (see 91:14; see also note on 5:11).

9:11–12 A call to the assembly at the tabernacle or temple to take up the praise of God for his righteous judgments (see note on v. 1).

9:11 enthroned in Zion. God’s heavenly throne (v. 7) has its counterpart on earth in his tabernacle or temple at Jerusalem, from which center he rules the world (see 2:6; 3:4 and notes; 20:2). For God’s election of Zion as the seat of his rule, see 132:13; see also Introduction: Theology: Major Themes, 7.

9:12 he who avenges blood. See Dt 32:41,43 and note on 32:35. cries of the afflicted. The psalter highlights God’s identification with the oppressed and afflicted, the poor and the needy (see v. 18; 9:12,18; 10:17–18, 22:24; 35:10; 72:12; 76:9; 103:6; cf. note on Ex 22:21–27).

9:13 gates of death. See Job 17:16 and note.

9:14 declare. See notes on v. 1; 7:17. gates. Having been thrust down by the attacks of his enemies to “the gates of death” (v. 13), David prayed to be lifted up so he could celebrate his deliverance (see note on v. 1) in “the gates of . . . Zion.” Daughter Zion. A personification of Jerusalem (see note on 2Ki 19:21).

9:15–18 Under the Lord’s just rule, those who wickedly attack others bring destruction on themselves (see 7:14–16 and note), and their end will be the grave. But those who are attacked (“the needy,” v. 18) will not trust in the Lord in vain.

9:15 pit . . . dug . . . net . . . hidden. In the Psalter, imagery drawn from the hunt is frequently (in 14 psalms) employed to depict the cunning attacks of enemies who sought to destroy by hidden means or surprise attacks, the tongue being the most common weapon (see 5:9 and note). In ancient times hunters used snares, traps, nets and pits, often in combination, and always involving concealment. See note on Pr 26:27.

9:16 For Selah, see NIV text note and note on 3:2.

9:17 forget. Take no account of or ignore.

9:18 God will never forget. Those who forget God will come to nothing, but the needy and afflicted will not be forgotten by God (v. 12). needy . . . afflicted. In this psalm David and Israel are counted among them because of the threat from the enemies.

9:19–20 A prayer at the conclusion of praise, asking that the Lord may ever rule over the nations as he has done in the event here celebrated—that those who “forget God” (v. 17) may know that they are only weak mortals, not gods, and cannot withstand the God of Israel (10:18).

9:19 Arise. See note on 3:7.

Ps 10 A prayer for rescue from the attacks of unscrupulous people—containing a classic OT portrayal of “the wicked” (v. 4). See introduction to Ps 9.

10:1 See note on 6:3.

10:2–11 Accusation lodged against the oppressors (see note on 5:9–10). Here the psalmist launches into a characterization of oppressors in general. Their deeds betray the arrogance (see vv. 2–5—so long as they prosper, v. 5) with which they defy God (see vv. 3–4,13; see especially their words in vv. 6,11,13). They greedily seek to glut their unrestrained appetites (v. 3) by victimizing others, taking account of neither God (v. 4) nor his law (v. 5).

10:2 hunts . . . caught. The psalmists often use imagery from the hunt (see notes on 7:2; 9:15).

10:3 heart. See note on 4:7.

10:6 shake me. Take away my well-being, destroy my security.

10:7 lies and threats. Two common weapons of the tongue (see note on 5:9). lies. Slander and false testimony for malicious purposes (see, e.g., 1Ki 21:8–15).

10:9 See note on 7:2. lies in wait. The imagery shifts from the lion to the hunter (see note on 9:15).

10:11 See note on 3:2. The arrogance with which the wicked speak (17:10), especially their easy dismissal of God’s knowledge of their evil acts and his unfailing prosecution of their malicious deeds, is frequently noted by the psalmists (see v. 13; 12:4; 42:3,10; 59:7; 64:5; 71:11; 73:11; 94:7; 115:2; see also Isa 29:15; Eze 8:12).

10:12–15 Prayer that God will call the wicked to account.

10:12 Arise. See note on 3:7. forget. See 9:18. helpless. Those at the mercy of the oppressors (v. 9).

10:13 Why . . . ? Why . . . ? See note on 6:3.

10:14 Appeal to God’s righteous rule (5:4–6).

10:15 Break the arm. Destroy the power to oppress.

10:16–18 The psalmist’s confidence in the righteous reign of the Lord (see note on 3:8). Reference to the nations (v. 16) and to the humbling of proud humans (see v. 18; see also 9:19–20) suggests links with Ps 9. As the conclusion to Ps 10, this stanza expands the vision of God’s just rule to its universal scope and sets the purging of the Lord’s land of all nations that do not acknowledge him (v. 16) alongside God’s judicial dealing with the wicked who would oppress the most vulnerable (see note on Ex 22:21–27).

10:18 mere earthly mortals. Who are not God and so constitute no ultimate threat (49:12,20; 56:4,11; 62:9; 78:39; 103:14–16; 118:6,8–9; 144:4; Isa 31:3; Jer 17:5).

Ps 11 A lament psalm of confident trust in the Lord’s righteous rule, at a time when wicked adversaries seem to have the upper hand. Two four-line stanzas (in the Hebrew text: vv. 1–3,4–6) are followed by a climactic profession of confident faith (v. 7).

11 title For the director of music. See note on Ps 4 title.

11:1–3 David testifies of his unshakable trust in the Lord (his refuge) to apprehensive people around him. These people, possibly his closest counselors, see the power and underhandedness of the enemy (they “shoot from the shadows,” v. 2), and fear that the foundations (v. 3) are crumbling and that flight to a mountain refuge is the only recourse. David dismisses their fearful advice with disdain.

11:2 It is not clear whether those who wield the bows and arrows are archers or false accusers (see 57:4; 64:3–4; see also note on 5:9). heart. See note on 4:7.

11:3 foundations. Of the world order (82:5). To those who counsel flight, the powerful upsurge of evil appears to indicate that the righteous can no longer count on a world order in which good triumphs over evil. righteous. See note on 1:5.

11:4–7 Reply to the fearful: The Lord is still securely on his heavenly throne. And the righteous Lord (v. 7) discerns the righteous (v. 5) to give them a place in his presence (v. 7), while his judgment will “rain” (v. 6) on the wicked.

11:4 The LORD is in his holy temple. Repeated verbatim in Hab 2:20. Here reference is to his heavenly temple.

11:6 Perhaps recalling God’s judgment on Sodom and Gomorrah (see Ge 19:24,28; see also Rev 14:10 and note; 20:10; 21:8).

11:7 righteous. See note on 4:1. the upright. In spite of the danger to them (v. 2), God will vindicate them (v. 7). see his face. The Hebrew for “see the king’s face” was an expression denoting access to the king (see Ge 43:3, 5; 44:23,26; 2Sa 3:13, “come into my presence”; 14:24,28,32). Sometimes it referred to those who served before the king (see 2Ki 25:19, “royal advisers”; Est 1:14, those “who had special access to the king”). Here David speaks of special favor with and freedom of access before the heavenly King and the blessings that would bring.

Ps 12 A lament when it seems that everyone is faithless and every tongue false (Mic 7:1–7). The psalm is composed of four couplets (vv. 1–2,3–4,5–6,7–8), framed by references to the prevailing evil in the “human race” (vv. 1,8).

12 title For the director of music. See note on Ps 4 title. According to sheminith. See note on Ps 6 title.

12:1–2 Initial appeal, with description of the cause of distress.

12:1 faithful. See note on 4:3. those who are loyal. Those who maintain moral integrity.

12:2 See 5:9 and note.

12:3 boastful. See note on 10:2–11.

12:4 See notes on 3:2; 10:11.

12:5–6 A reassuring word from the Lord. Such words of assurance following lament in the Psalms were perhaps spoken by a priest (1Sa 1:17) or a prophet (see 51:8 and note; 2Sa 12:13).

12:5 I will now arise. See Isa 33:10.

12:6 words of the LORD. Set in sharp contrast to the boastful words of the adversaries; they are as flawless as thoroughly refined silver. crucible. In the metallurgy of the ancient Near East, heating in special furnaces was used to extract silver and gold from crushed ore and to remove the dross (base metals such as copper, tin, iron, bronze and lead). This process provided vivid metaphors for many of Israel’s poets (66:10; Pr 17:3; 27:21; Isa 1:22a, 25; 48:10; Jer 6:27–30; 9:7; Eze 22:17–22; Zec 13:9; Mal 3:3). seven. Signifies fullness or completeness—here thoroughness of refining.

12:7–8 David is confident, even though at the present time the wicked think they have the upper hand (vv. 1–4).

12:7 the needy. Receiving special care from God (see note on 9:12). the wicked. The enemies of v. 5.

Ps 13 A lament to the Lord for deliverance from a serious illness that threatens to be fatal (v. 3), which would give David’s enemies just what they wanted. See introduction to Ps 6.

13 title For the director of music. See note on Ps 4 title.

13:1 How long . . . ? See note on 6:3. forget. Ignore. hide your face. For use in combination with “forget,” see 44:24. In moments of need the psalmists frequently ask God why he hides his face (30:7; 44:24; 88:14), or they plead with him not to do so (27:9; 69:17; 102:2; 143:7). When he does hide his face, those who depend on him can only despair (30:7; 104:29). When his face shines on a person, blessing and deliverance come (see 4:6 and note; 31:16; 44:3; 67:1; 80:3,7,19; 119:135; see also Nu 6:25 and note).

13:2 heart. See note on 4:7.

13:3 Give light to my eyes. Keep me alive (see note on 6:7).

13:4 See notes on 3:2; 5:9. fall. Referring to death (as in 18:38; 82:7; 106:26; Jdg 5:27; 2Sa 1:19; Job 18:12).

13:5 unfailing love. God’s covenant faithfulness. See article. heart. See note on 4:7.

13:6 I will sing the LORD’s praise. See note on 7:17. he has been good to me. See 119:68; 136:1; 1 Ch 16:34.

Ps 14 A testimony concerning the moral folly of those who live as if there were no God and therefore feel free to cruelly prey on others who are at their mercy (Ps 53 is a somewhat revised duplicate). In its depiction of their godless arrogance, it has links with Ps 10; 12 (see also 28:3–5). And it shares with Ps 11 the conviction that the righteous Lord is on his heavenly throne. This psalm brings to closure the collection of prayers that began with Ps 3. Five psalms (and 64 Hebrew poetic lines) after Ps 8’s surprising evocation of humanity’s “glory and honor” (8:5), this psalm highlights people’s propensity for evil. In this it serves as a counterpoint to that earlier recollection of the height of humanity’s dignity and thereby exposes more sharply the depth of their disgrace—from which the petitioners in this and the preceding psalms have suffered.

14 title For the director of music. See note on Ps 4 title.

14:1–3 Characterization of the wicked. Paul applies these verses more universally in Ro 3:10–12.

14:1 The fool. Hebrew nabal; see NIV text note (see also 1Sa 25:25; Isa 32:5–7). says. See note on 3:2. heart. See note on 4:7. no God. A practical atheism (see 10:4,6,11,13; 36:1; see also note on 10:4). no one who does good. Context limits the scope of this assertion (also in v. 3) to the “fool” who takes no account of God and does not hesitate to show his malice toward “the company of the righteous” (v. 5)—as in 9:19–20; 10:2–11,13,18; 12:1–4,7–8 (this is also the situation that Ps 11 describes). In other psalms the psalmists do include themselves among those who are not righteous in God’s eyes (see 130:3; 143:2; see also 1Ki 8:46; Job 9:2; Ecc 7:20).

14:2 The LORD. Emphatically contrasted with “the fool” (v. 1). who seek God. To “seek God” authentically is to “seek” what is morally “good” (Am 5:14–15); it is to “seek justice” in all human relationships (Isa 1:17). See also Ps 15.

14:3 turned away. From God and goodness.

14:4–6 The folly of the wicked exposed.

14:4 Do all these evildoers know nothing? In Hebrew the centered line of the psalm (see note on 6:6), containing the hinge on which the psalm’s thematic development turns. devour . . . as though eating bread. They attempt to destroy God’s people as routinely and casually as picking up a bit of food.

14:5 righteous. See note on 1:5.

14:6 poor. Those who lack the resources to defend themselves. refuge. See note on 2:12.

14:7 The psalmist longs for Israel’s complete deliverance from their enemies—which will come when God deals with the wicked in defense of their victims. For a similar expansion of scope, see 10:16–18 and note. Zion. See note on 9:11. Jacob . . . Israel. Synonyms (Ge 32:28).

Ps 15–24 Ps 15 and its distinctive counterpart, Ps 24, frame a cluster of psalms that have been arranged in a concentric pattern with Ps 19 serving as the hinge (for the thematic links between Ps 16 and 23, Ps 17 and 22, and Ps 18 and 20–21, see introductions to those psalms). The framing psalms (15; 24) are thematically linked by their evocation of the high majesty of God and their insistence on moral purity “without [which] no one will see the Lord” (Heb 12:14). At the center, Ps 19 uniquely combines a celebration of the divine majesty as displayed in the creation and an exposition of how moral purity is attained through God’s law, forgiveness and shepherding care. Together, these three psalms (15; 19; 24) provide instructive words concerning the petitioners heard in the enclosed psalms, offer a counterpoint to Ps 14, and reinforce the instruction of Ps 1.

Ps 15 Instruction concerning those who wish to have access to God at his tabernacle or temple (see 24:3–6; Isa 33:14–16). See also introduction to Ps 15–24.

15:1 dwell . . . live on. Not as a priest but as God’s welcome guest in his holy, royal house, the tabernacle or temple (see 23:6; 27:4–6; 61:4; 84:10; 2Sa 12:20). holy mountain. See note on 2:6.

15:2–5 Attention to justice and righteousness gives access to the Lord, the God of Israel (see the basic covenantal law: Ex 20:1–17; see also Isa 1:10–17; 33:14–16; 58:6–10; Jer 7:2–7; Eze 18:5–9; Hos 6:6; Am 5:14–15, 21–24; Mic 6:6–8; Zec 7:9–10; 8:16–17).

15:2 The one . . . righteous. A summary introduction to the list that follows. blameless. That is, uniting loyalty to God and faithfulness to his covenant directives. See Ge 17:1 and note; see also how the Hebrew word is used in 18:23; 37:18; 84:1; 101:2,6; 119:1,80; Jos 24:14 (“all faithfulness”); Jdg 9:16,19 (“honorably”) and how a closely related word is used in Ps 7:8 (“integrity”). righteous. See note on 1:5.

15:3 tongue. See note on 5:9.

15:4 despises a vile person. Or “despises those repudiated” by God—because they have become an offense to him. those who fear the LORD. Those who honor God and order their lives in accordance with his will (see note on Ge 20:11) because of their reverence for him.

15:5 interest. See note on Ex 22:25–27. be shaken. See note on 10:6.

Ps 16 A prayer for safekeeping (v. 1—the petition element in lament psalms is often relatively short; see 3:7; 22:19–21; 44:23–26), pleading for the Lord’s protection against the threat of death. In accordance with its dominant theme, it could also be called a psalm of trust. In this regard it has close thematic links with Ps 23 (compare 16:2 with 23:1; 16:5 with 23:5; 16:7–8 with 23:4; 16:11 with 23:6). Together these two psalms underscore faith/trust as an essential characteristic (alongside conformity to God’s law; see introduction to Ps 15–24) of those who bring their prayers to God (see introduction to Ps 1–2; see also note on 34:8–14).

16 title miktam. The term remains unexplained, though it always stands in the superscription of Davidic prayers occasioned by great danger (Ps 56–60).

16:1 The petition and the basis for it. The rest of the psalm elaborates on the latter element.

16:2–4 The Lord is David’s one and only good thing (73:25,28); David will have nothing to do with the counterfeit gods to whom others pour out their libations (4:2).

16:3 See Ps 101.

16:4 suffer more and more. In contrast with David’s good “portion” (v. 5; see note on 11:6), which affords him much joy (73:18–26). libations of blood. Blood of sacrifices poured on altars. take up their names. Appeal to or worship them (Jos 23:7).

16:5–6 Joy over the inheritance received from the Lord. David refers to what the Lord bestowed on his people in the promised land, either to the gift of fields there (Nu 16:14) or to the Lord himself (as in 73:26; 119:57; 142:5; La 3:24), who was the inheritance of the priests (Nu 18:20) and the Levites (Dt 10:9).

16:5 cup. A metaphor referring to what the host offers his guests to drink. To the godly the Lord offers a cup of blessing (23:5) or salvation (116:13); he makes the wicked drink from a cup of wrath (Jer 25:15; Rev 14:10; 16:19). secure. Just as each Israelite’s family inheritance in the promised land was to be secure (Lev 25; Nu 36:7).

16:7 counsels. Shows the way that leads to life (v. 11). heart. Reference here is probably to conscience.

16:8 With him at my right hand. As sustainer and protector (73:23; 109:31; 110:5; 121:5); complemented by the reference to the Lord’s right hand in v. 11. not be shaken. See note on 10:6.

16:9–11 Describes the joy of the total security that God’s faithful care provides. David speaks of himself and of the life he enjoys by the gracious provision and care of God. The Lord, in whom the psalmist takes refuge, wills life for him (hence he makes known to him the path of life, v. 11) and will not abandon him to the grave, even though “flesh and . . . heart . . . fail” (73:26). But implicit in these words of assurance (if not actually explicit) is the confidence that, with the Lord as his refuge, even the grave cannot rob him of life (see 17:15; 73:24; see also note on 11:7). If this could be said of David—and of all those godly Israelites who made David’s prayer their own—how much more of David’s promised Son! So Peter quotes vv. 8–11 and declares that with these words David prophesied of Christ and his resurrection (Ac 2:25–28; see Paul’s similar use of v. 10b in Ac 13:35). See also note on 6:5.

16:10 faithful one. Hebrew ḥasid (see note on 4:3). Reference is first of all to David, but the psalm is ultimately fulfilled in Christ (see note on vv. 9–11).

16:11 path of life. See Pr 15:24. your right hand. See note on v. 8.

Ps 17 A lament to the Lord as Judge when David is under attack by ungodly foes. The circumstances evoked and the petition to which they gave rise show considerable affinity with Ps 22 (see introduction to Ps 15–24). The psalm reflects many of the Hebrew conventions of lodging a judicial appeal before the king.

17 title A prayer. See titles of Ps 86; 90; 102; 142; see also 72:20.

17:1 plea. For justice. His case is truly “just,” not a clever misrepresentation by deceitful lips (for a similar situation, see 1Sa 24:15).

17:3–5 David’s claim of innocence in support of the rightness of his case. He is not guilty of the ungodly ways of his attackers—let God examine him (cf. 139:23–24).

17:3 heart. See note on 4:7.

17:4 what your lips have commanded. God’s revealed will, by which he has made known the “paths” (v. 5) that people are to follow.

17:6–9 The petition: what David wants the Lord to do for him—motivated by David’s trust in him (“for you will answer me,” v. 6) and the Lord’s unfailing righteousness (v. 7).

17:6 I call . . . you will answer. See note on 118:5.

17:7 wonders. See note on 9:1. great love. See article.

17:8 apple of your eye. The object of God’s special care (see note on Dt 32:10). shadow of your wings. Image of the safety provided by the wings of a bird as it protects its young (34:15; Dt 32:11). Shade is a conventional Hebrew metaphor for protection against oppression—as shade protects from the oppressive heat of the hot desert sun. Kings were spoken of as the “shade” of those dependent on them for protection (as in Nu 14:9, where the same Hebrew word is translated “protection”; La 4:20, “shadow”; Eze 31:6, 12,17). Similarly, the Lord is the protective “shade” of his people (see 91:1; 121:5; Isa 25:4; 49:2; 51:16). wings. See 36:7; 57:1; 61:4; 63:7; 91:4; Ru 2:12; see also Mt 23:37.

17:10–12 The accusation lodged against the vicious adversaries (see note on 5:9–10).

17:10 mouths. See note on 5:9. speak with arrogance. See note on 10:11.

17:12 lion. See note on 7:2.

17:13–14 Petition: how David wants the Lord to deal with the two parties in the conflict.

17:13 Rise up. See note on 3:7. bring them down. See note on 5:10. your sword. See 7:12–13 and note.

17:14 such people. See 9:19–20; 10:18; 12:1–4,8; 14:1–3.

17:15 Concluding confession of confidence (see note on 3:8). will be vindicated. The righteous Judge (see note on 4:1) will acknowledge and vindicate the innocence (righteousness) of the petitioner. see your face. See note on 11:7. when I awake. Perhaps from the night of death—in radical contrast to the destiny of the wicked, “whose reward is in this life” (v. 14; see notes on 6:5; 16:9–11). seeing your likeness. As Moses the servant of the Lord had seen it (Nu 12:8).

Ps 18 This thanksgiving psalm of David occurs also (with minor variations) in 2Sa 22 (see notes there). In its structure, apart from the introduction (vv. 1–3) and the conclusion (vv. 46–50), the song is composed of three major divisions: (1) the Lord’s deliverance of David from his mortal enemies in answer to his cry for help (vv. 4–19); (2) the moral grounds for the Lord’s saving help (vv. 20–29); (3) the Lord’s help recounted (vv. 30–45). David’s celebration of God’s saving help in answer to prayer when under threat from powerful enemies receives its counterpart in the two closely related psalms (Ps 20–21; see introductions to those psalms and introduction to Ps 15–24).

18 title For the director of music. See note on Ps 4 title. servant of the LORD. See 78:70; 89:3,20,39; 132:10; 144:10. The title designates David in his royal office as, in effect, an official in the Lord’s own kingly rule over his people (2Sa 7:5)—as were Moses (see Ex 14:31 and note), Joshua (Jos 24:29) and the prophets (Elijah, 2Ki 9:36; Jonah, 2Ki 14:25; Isaiah, Isa 20:3; Daniel, Da 6:20). song. See note on Ps 30 title. when the LORD delivered him. It is possible that David composed his song shortly after his victories over his foreign enemies (2Sa 8:1–14), but it may have been later in his life. delivered him . . . from the hand of Saul. See 1Sa 18–27.

18:1–3 A prelude of praise.

18:1 Does not occur in 2Sa 22. I love you. From an unusual Hebrew expression that emphasizes the fervor of David’s love; cf. 116:1. my strength. My source of strength.

18:2 rock . . . rock. “Rock” is a common poetic figure for God (or the gods: Dt 32:31, 37; Isa 44:8), symbolizing his unfailing (Isa 26:4) strength as a fortress refuge (vv. 31,46; 31:2–3; 42:9; 62:7; 71:3; 94:22; Isa 17:10) or as deliverer (19:14; 62:2; 78:35; 89:26; 95:1; Dt 32:15). It is a figure particularly appropriate for David’s experiences (1Sa 23:14, 25; 24:2,22), for the Lord was his true security. fortress. See note on 2Sa 22:2. shield. See note on 3:3. horn. See NIV text note; Dt 33:17; Jer 48:25; Lk 1:69 and note.

18:4–6 God heard his cry for help.

18:4–5 David depicts his experiences in poetic figures of mortal danger.

18:4 torrents of destruction. See note on 30:1.

18:5 cords of the grave . . . snares of death. See 116:3. He had, as it were, been snared by death (personified) and bound as a prisoner of the grave (Job 36:8). See also note on 30:3. In 1Sa 20:3 David declared, “There is only a step between me and death.”

18:6 temple. God’s heavenly abode, where he sits enthroned (11:4; 113:5; Isa 6:1; 40:22).

18:7–15 The Lord came to the aid of his servant—depicted as a fearful theophany (divine manifestation) of the heavenly Warrior descending in wrathful attack upon David’s enemies (5:4–5; 68:1–8; 77:16–19; Mic 1:3–4; Na 1:2–6; Hab 3:3–15). He sweeps down upon them like a fierce thunderstorm (Jos 10:11; Jdg 5:20–22; 1Sa 2:10; 7:10; 2Sa 5:24; Isa 29:6).

18:8 God’s fierce majesty is portrayed in terms similar to those applied to the awesome Leviathan (Job 41:19–21).

18:9 parted the heavens and came down. See Isa 64:1 and note.

18:10 cherubim. Heavenly beings who are symbols of royalty (see 80:1; 99:1; see also notes on Ge 3:24; Ex 25:18). In Eze 1 and 10, they appear as the bearers of the throne-chariot of God.

18:13 voice. For thunder as the voice of God, see Ps 29; Job 37:2–5. Most High. See note on Ge 14:19.

18:14 arrows. For shafts of lightning as the arrows of God, see 77:17; 144:6; Hab 3:11; see also note on Ge 9:13, and photo.

18:15 Perhaps recalls the great deed of the heavenly Warrior when he defeated Israel’s enemy at the Red Sea (Ex 15:1–12).

18:16–19 Deliverance from the enemy.

18:16 deep waters. See note on 32:6.

18:19 spacious place. He is free to roam unconfined by the threats and dangers that had hemmed him in (vv. 4–6,16–18). To be afflicted or oppressed is like being bound by fetters (Job 36:8,13). To be delivered is to be set free (Job 36:16). delighted in me. God was pleased with David as “a man after his own heart” (1Sa 13:14; see also 1Sa 15:28; 1Ki 14:8; 15:5; Ac 13:22), a man with whom he had made a covenant assuring him of an enduring dynasty (2Sa 7) and who was faithful to that covenant (vv. 20–29).

18:20–24 David’s righteousness rewarded. David’s assertion of his righteousness (like that of Samuel, 1Sa 12:3; Hezekiah, 2Ki 20:3; Job, Job 13:23; 27:6; 31; see also Ps 17:3–5; 26; 44:17–18; 101) is not a pretentious boast of sinless perfection (51:5). Rather, it is a claim that, in contrast to his enemies, he has devoted himself entirely to the service of the Lord, that his has been a godliness with integrity—itself the fruit of God’s gracious working in his heart (51:10–12).

18:20,24 my righteousness. See notes on 1:5; 2Sa 22:21,25. rewarded me. As a king benevolently rewards those who loyally serve him.

18:21 ways of the LORD. See 25:4 and note.

18:23 blameless. See note on 15:2.

18:25–29 Because God responds to people in accordance with their ways (Job 34:11; Pr 3:34), David has experienced the Lord’s favor.

18:26 shrewd. The pattern of God responding in identical fashion (v. 25) is broken because God is pure. But he can respond with that which is cunning or crafty (see 1Ki 22:23 and note).

18:27 The thought of this verse fits well with David’s and Saul’s reversals of status (see 1Sa 16:13–14 and note). It also echoes the central theme of Hannah’s song (1Sa 2:1–10), which the author of Samuel uses to highlight a major thesis of his account of the ways of God as he brings about his kingdom. eyes . . . haughty. See Pr 6:17 and note.

18:28 keep my lamp burning. God causes his life, his undertakings and his dynasty to flourish (see especially Job 18:5–6; 21:17). light. See note on 27:1.

18:30–36 By God’s blessing David the king has thrived.

18:30 is perfect. Does not fail—and so, because of his blessing, David’s way has not failed (v. 32). The LORD’s word. While the reference is general, it applies especially to God’s promise to David (2Sa 7:8–16). flawless. See note on 12:6. shields. See note on 3:3.

18:37–42 With God’s help David has crushed all his foes.

18:43–45 God has made David the head of nations (2Sa 5; 8; 10)—he who had been, it seemed, on the brink of death (see vv. 4–5 and note on v. 5), sinking into the depths (v. 16).

18:43 attacks of the people. All the threats he had endured from his own people in the days of Saul, and perhaps also in the time of Absalom’s rebellion. People I did not know. Those with whom he had had no previous relationship.

18:46–50 Concluding doxology.

18:46 The LORD lives! God’s interventions and blessings in David’s behalf have shown him to be the living God (Dt 5:26).

18:47 avenges me. Redresses the wrongs committed against me (see Dt 32:41 and note on 32:35).

18:49 David vows to praise the Lord among the nations (see note on 9:1). name. See note on 5:11. Paul quotes this verse in Ro 15:9 (see note there).

18:50 his king . . . his anointed. David views himself as the Lord’s chosen and anointed king (see 1Sa 16:13; see also notes on 1Sa 10:25; 12:14–15). unfailing love. Hebrew ḥesed (see article). David’s final words recall the Lord’s covenant with him (see 2Sa 7:8–16). The whole song is to be understood in the context of David’s official capacity and the Lord’s covenant with him. What David claims in this grand conclusion—as, indeed, in the whole psalm—has been and is being fulfilled in Jesus Christ, David’s greatest descendant.

Ps 19 A hymn extolling the majestic “glory of God” (v. 1) as displayed in the heavens and in “the law of the LORD” (v. 7), which blesses the lives of those who heed it (vv. 7–13). An embedded prayer (vv. 12–13) asks God to provide what his law cannot: forgiveness for “hidden faults” and a shepherd’s care that preserves from “willful sins.” Placed next to Ps 18, this psalm completes the cycle of praise—for the Lord’s saving acts, for his glory reflected in creation and for his life-nurturing law. Placed at the center of Ps 15–24, it powerfully reinforces the themes of the two framing psalms (see introduction to Ps 15–24) and reminds all who would enter Yahweh’s presence that they must come as those who have seen with their eyes his glory on display in the creation and who have in their hearts a deep devotion to his law.

19 title For the director of music. See note on Ps 4 title.

19:1–4a The silent heavens speak, declaring the glory of their Maker to all who are on the earth (148:3). The heavenly lights are not divine (see Ge 1:16 and note; Dt 4:19; 17:3), nor do they control or disclose anyone’s destiny (Isa 47:13; Jer 10:2; Da 4:7). Their glory testifies to the righteousness and faithfulness of the Lord who created them (see 50:6; 89:5–8; 97:6; see also Ro 1:19–20).

19:4 Interpreting this heavenly proclamation eschatologically in the light of Christ, Paul applies this verse to the proclamation of the gospel in his own day (Ro 10:18).

19:4b–6 The heavens are the divinely pitched “tent” for the majestic sun—widely worshiped in the ancient Near East (cf. Dt 4:19; 17:3; 2Ki 23:5,11; Jer 8:2; Eze 8:16), but here, as in 136:7–8; Ge 1:16, a mere creation of God. Of the created realm, the sun is the supreme metaphor of the glory of God (84:11; Isa 60:19–20), as it makes its daily triumphant sweep across the whole extent of the heavens and pours out its warmth on every creature.

19:5 like a bridegroom. The sun’s radiance at sunrise is like the joy of a bridegroom on his wedding day.

19:7–9 Stately, rhythmic celebration of the life-nurturing effects of the Lord’s revealed law (Ps 119).

19:7 trustworthy. God’s laws are “trustworthy” (111:7; 119:86) or “firm” (19:9) or “true” (119:142,151,160) in the sense that they faithfully represent God’s righteous will (119:138,160), they endure generation after generation (they “stand firm,” 93:5; see also 119:91,152,160), and they truly fulfill their purpose in the lives of those who honor them (see the effects noted here; see also 119:43,93,98–100,165)—they can be trusted. the simple. The naive, those whose understanding and judgment have not yet matured (see 119:98–100; Pr 1:4; cf. also 2Ti 3:15; Heb 5:13–14).

19:8 heart. See note on 4:7.

19:9 fear of the LORD. Honoring God by obeying what the law requires (see note on 15:4).

19:10–11 The matchless worth of God’s law and its rich value for life (Dt 5:33).

19:12–13 Humanity’s moral consciousness remains flawed; hence people err without realizing it and have reason to seek pardon for “hidden faults” (v. 12; see Lev 5:2–4). “Willful sins” (v. 13), however, are open rebellion; they are the “great transgression” (v. 13) that leads to being cut off from God’s people (Nu 15:30–31) apart from God’s gracious forgiveness (Ps 51).

19:14 The psalmist presents this hymn as a praise offering to the Lord. Rock. See notes on 18:2; Ge 49:24. Redeemer. See notes on Ex 6:6; Isa 41:14.

Ps 20 A liturgy of prayer for the king just before he goes out to battle against a threatening force (2Ch 20:1–30). Ps 20–21 serve as the counterpart of Ps 18 in the arrangement of Ps 15–24 (see introduction to Ps 15–24); in Ps 18 we hear the voice of the king, while in Ps 20–21 we hear the voices of the people.

20 title For the director of music. See note on Ps 4 title.

20:1–5 The people (perhaps his assembled army) address the king, adding their prayers to his prayer for victory.

20:1 name. See vv. 5,7; see also note on 5:11. Jacob. See note on 14:7.

20:2 Zion. See note on 9:11.

20:3 For Selah, see NIV text note and note on 3:2.

20:5 May we shout . . . name of our God. See note on 5:11. banners. Probably the troop standards around which the units rallied.

20:6 A participant in the liturgy (perhaps a Levite; see 2Ch 20:14) announces assurance that the king’s prayer will be heard. his anointed. The king appointed by the Lord to rule in his name (see 2:2 and note).

20:7–8 The army’s confession of trust in the Lord rather than in a chariot corps (cf. 33:16–17; Dt 17:16)—the enemy perhaps came reinforced by such a prized corps. See David’s similar confession of confidence when he faced Goliath (1Sa 17:45–47).

20:9 The army’s concluding petition. Answer . . . when. See note on v. 1. The psalm ends as it began.

Ps 21 A psalm of praise for victories granted to the king. It is thus linked with Ps 20. Here the people’s praise follows that of the king (v. 1); there (Ps 20) the people’s prayer was added to the king’s. In its structure, the psalm is framed by vv. 1,13 (“in your strength, LORD” is in both verses). See introduction to Ps 20; see also introduction to Ps 15–24.

21 title For the director of music. See note on Ps 4 title.

21:1 Introduction. See note on v. 13.

21:2–7 The people celebrate the Lord’s many favors to the king: all “his heart’s desire” (v. 2). Verse 2 announces the theme; vv. 3–5 develop the theme; v. 6 climactically summarizes the theme.

21:2 heart’s. See note on 4:7. For Selah, see NIV text note and note on 3:2.

21:3 came to greet him. Back from the battles. placed a crown . . . on his head. Exchanged the warrior’s helmet for the ceremonial emblem of royalty—possibly the captured crown of the defeated king (2Sa 12:30).

21:4 The king’s life has been spared—to live “for ever and ever” (see 1Ki 1:31; Da 2:4; 3:9; see also 1Sa 10:24; 1Ki 1:25, 34,39).

21:5 glory . . . splendor and majesty. See 45:3; like that of his heavenly King.

21:6 your presence. Your favor, which is the supreme cause of joy because it is the greatest blessing and the wellspring of all other blessings.

21:7 A participant in the liturgy (perhaps a priest or Levite) proclaims the king’s trust in the Lord and the reason for his security. LORD . . . Most High. That is, “LORD Most High” (see 7:17; see also note on 3:7). unfailing love. God’s covenant faithfulness (see article). Most High. See note on Ge 14:19. shaken. See note on 10:6.

21:8–12 The people hail the future victories of their triumphant king. Verse 8 announces the theme; vv. 9–11 develop the theme; v. 12 summarizes the theme.

21:9 The LORD . . . in his wrath. Credits the king’s victories to the Lord’s wrath (see note on 2:5).

21:10 The king’s royal enemies will be left with no descendants to rise up against him again.

21:13 Conclusion—and return to the beginning: Lord, assert your strength, in which “the king rejoices” (v. 1; see also v. 7, “trusts”), and we will ever “praise your might.”

Ps 22 An anguished lament of David as a godly sufferer victimized by the vicious and prolonged attacks of enemies whom he has not provoked and from whom the Lord has not (yet) delivered him. In the arrangement of Ps 15–24, this psalm serves as the counterpart of Ps 17 (see introduction to Ps 17; see also introduction to Ps 15–24). The prayer is in many ways similar to Ps 69, but it contains no calls for redress (see note on 5:10) such as are found in 69:22–28. No other psalm fitted quite so aptly the circumstances of Jesus at his crucifixion. Hence on the cross he recited its opening line (see Mt 27:46 and parallels), and the Gospel writers, especially Matthew and John, frequently alluded to it (as they did to Ps 69) in their accounts of Christ’s passion (Mt 27:35, 39,43; Jn 19:23–24,28). They saw in the passion of Jesus the fulfillment of this cry of the righteous sufferer. The author of Hebrews placed the words of v. 22 on Jesus’ lips (see Heb 2:12 and note).

22 title See notes on Ps 4; 9 titles.

22:1 why . . . ? Why . . . ? See note on 6:3.

22:1a Quoted by Jesus (see Mt 27:46; Mk 15:34 and notes).

22:2 I cry . . . you do not answer. See note on 118:5.

22:3–5 Recollection of what the Lord has done for Israel (see note on vv. 9–10).

22:3 enthroned. See note on 9:11. Holy One. See Lev 11:44 and note. the one Israel praises. For his saving acts on their behalf (148:14; Dt 10:21; Jer 17:14).

22:6 a worm and not a man. See Job 25:6; Isa 41:14; 52:14.

22:7 hurl insults, shaking their heads. See Mt 27:39; Mk 15:29; see also note on 5:9.

22:8 Quoted in part in Mt 27:43; see note on 3:2.

22:9–10 Recollection of what the Lord has done for him (see note on vv. 3–5).

22:12–18 The psalmist’s deep distress. In vv. 12–13,16–18 he uses four figures to portray the attacks of his enemies; in vv. 14–15 he describes his inner sense of powerlessness under their fierce attacks.

22:12–13,16 bulls . . . lions . . . Dogs. Metaphors for the enemies (see note on 7:2).

22:12 Bashan. Noted for its good pasture, and hence for the size and vigor of its animals (see Dt 32:14; Eze 39:18 and note; Am 4:1).

22:14 bones . . . heart. See note on 102:4. heart. See note on 4:7.

22:15 See Jn 19:28 and note. dust of death. See v. 29; see also Job 7:21 and note.

22:16 pierce my hands and my feet. The “dogs” wound his limbs as he seeks to ward off their attacks. But see also v. 20 and note on vv. 20–21; Isa 53:5; Zec 12:10; Jn 19:34,37.

22:17 All my bones are on display. The figure is probably that of one attacked by highway robbers or enemy soldiers, who strip him of his garments (see v. 18; see also note on vv. 20–21).

22:18 See introduction to this psalm; see also Jn 19:23–24.

22:20–21 The psalmist’s prayer recalls in reverse order the four figures by which he portrayed his attackers in vv. 12–13,16–18: “sword,” “dogs,” “lions,” “wild oxen.” Here “sword” refers back to the scene described in vv. 16–18, and thus many interpret it as an attack by robbers or enemy soldiers, though “sword” is often used figuratively of any violent death.

22:21 wild oxen. The aurochs, the wild ancestor of domestic cattle.

22:22–31 Vows to praise the Lord when the Lord’s sure deliverance comes (see note on 7:17). The vows proper appear in vv. 22,25. Verses 23–24 call for praise to God that will accompany the psalmist’s praise (see note on 9:1). Verses 26–31 describe the expanding company of those who will take up the praise—a worldwide company of persons from every station in life and continuing through the generations. No psalm or prophecy contains a grander vision of the scope of the throng of worshipers who will join in the praise of God’s saving acts.

22:22 See Heb 2:12 and note. name. See note on 5:11.

22:23 fear the LORD. See v. 25; see also note on 15:4.

22:25 assembly. The worshipers gathered at the tabernacle or temple (see note on 1:5).

22:26 will eat and be satisfied. As they share in the ceremonial festival of praise (Lev 7:11–27).

22:27 All the ends of the earth. All people will be told of God’s saving acts (see 18:49 and note on 9:1). The good news that the God of Israel hears the prayers of his people and saves them will move them to turn from their idols to the true God (cf. 1Th 1:9).

22:28 The rule of the God of Israel is universal, and the nations will come to recognize that fact through what he does in behalf of his people (see Ps 47; Ge 12:2–3; see also Dt 32:21; Ro 10:19; 11:13–14).

22:29 All the rich . . . all who go down to the dust. The most prosperous and those on the brink of death, and all those whose life situation falls in between these two extremes. dust. See v. 15; see also Job 7:21 and note.

22:31 righteousness. See note on 4:1.

Ps 23 A profession of joyful trust in the Lord as the good Shepherd-King. In the arrangement of Ps 15–24 it serves as the counterpart of Ps 16, with which it is thematically linked (see introduction to Ps 16; see also introduction to Ps 15–24). The psalm may have accompanied a festival of praise at “the house of the LORD” (v. 6) following a deliverance, such as is contemplated in 22:25–31 (see note on 7:17). The basic theme of the psalm is announced in v. 1a. Verses 1b–3 develop the theme by affirming the psalmist’s total security under the Shepherd-King’s care. Verse 4 elaborates on this theme by focusing on the Shepherd’s protection in times of great danger and distress. Verse 5 describes the psalmist’s privileged position as an honored guest at the Shepherd-King’s table. In v. 6 the psalmist professes his full confidence for the future—a confidence grounded in the Shepherd-King’s faithful covenant love. The psalm is framed by its first and last lines, each of which refers to “the LORD.”

23:1 shepherd. A widely used metaphor for kings in the ancient Near East, and also in Israel (see 78:70–72; 2Sa 5:2; Isa 44:28; Jer 3:15; 23:1–4; Mic 5:4; see also Jer 2:8 and note). For the Lord as the shepherd of Israel, see 28:9; 79:13; 80:1; 95:7; 100:3; Ge 48:15; Isa 40:11; Jer 17:16; 31:10; 50:19; Eze 34:11–16. Here David the king acknowledges that the Lord is his Shepherd-King. For Jesus as the shepherd of his people, see Jn 10:11, 14; Heb 13:20; 1Pe 5:4; Rev 7:17. lack nothing. On the contrary, he will enjoy “goodness” all his life (v. 6).

23:2 lie down. For flocks lying down in contented and secure rest, see Isa 14:30; 17:2; Jer 33:12; Eze 34:14–15; Zep 2:7; 3:13. green pastures. Metaphor for all that makes life flourish (Eze 34:14; Jn 10:9). leads me. Like a shepherd (see Isa 40:11; see also photos here and here). quiet waters. Calm waters that provide refreshment and well-being (Isa 49:10). See article and photo.

23:3 refreshes my soul. See 19:7; Ru 4:15; Pr 25:13; La 1:16. guides me along the right paths. See photo. As a shepherd leads his sheep (77:20; 78:72) in paths that offer safety and well-being, so David’s Shepherd-King guides him in ways that cause him to be secure and prosperous. for his name’s sake. The prosperity of the Lord’s servant brings honor to the Lord’s name (1Ki 8:41–42; Isa 48:9; Jer 14:21; Eze 20:9, 14,22).

23:4 the darkest valley. A metaphor for circumstances of greatest peril (see 107:10 and note). See also NIV text note. with me. See 16:8 and note; see also Dt 31:6, 8; Mt 28:20. rod. Used by shepherds for counting, guiding, rescuing and protecting sheep (Lev 27:32; Eze 20:37). staff. Instrument of support (as in Ex 21:19; Jdg 6:21; 2Ki 4:29; Zec 8:4). comfort me. Reassure me (as in 71:21; 86:17; Ru 2:13; Isa 12:1; 40:1; 49:13).

23:5 The heavenly Shepherd-King receives David at his table as his vassal king and takes him under his protection. In the ancient Near East, covenants were often concluded with a meal expressive of the bond of friendship and loyalty (41:9; Ge 31:54; Ob 7); in the case of vassal treaties or covenants, the vassal was present as the guest of the overlord (Ex 24:8–12). anoint my head with oil. Customary treatment of an honored guest at a banquet (see Lk 7:46; see also 2Sa 12:20; Ecc 9:8; Da 10:3). cup. Of the Lord’s banquet (see note on 16:5).

23:6 goodness and love. Both frequently refer to covenant benefits (see article); here they are personified (see 25:21; 43:3; 79:8; 89:14). follow. The Hebrew for this word is often used to describe the pursuit of enemies with hostile intent (e.g., 1Sa 23:25; 24:14; 26:18,20). Here, however, David will have the goodness and unfailing love of his Shepherd-King pursuing him. dwell in the house of the LORD. See note on 15:1. forever. The Hebrew for this word suggests “throughout the years,” as in Pr 28:16 (“enjoy a long reign”). But see also notes on 11:7; 16:9–11.

Ps 24 A processional liturgy (Ps 47; 68; 118; 132) celebrating the Lord’s entrance into Zion—composed either for the occasion when David brought the ark to Jerusalem (2Sa 6) or for a festival commemorating the event. Together with Ps 15 it frames the intervening collection of psalms and with that psalm sharply delineates those who may approach God in prayer and “dwell in the house of the LORD” (23:6; see introduction to Ps 15–24). The church has long used this psalm in celebration of Christ’s ascension into the heavenly Jerusalem—and into the sanctuary on high (see introduction to Ps 47).

24:1–2 The prelude (perhaps spoken by a Levite), proclaiming the Lord as the Creator, Sustainer and Possessor of the whole world (19:1–4) and therefore worthy of worship and reverent loyalty as “the King of glory” (vv. 7–10; see Ps 29; 33:6–11; 89:5–18; 93; 95:3–5; 96; 104).

24:1 The earth . . . everything in it. For Paul’s use of this declaration, see 1Co 10:25–26.

24:2 An echo of Ge 1:1–10. founded . . . established. A metaphor taken from the founding of a city (Jos 6:26; 1Ki 16:24; Isa 14:32) or of a temple (1Ki 5:17; 6:37; Ezr 3:6–12; Isa 44:28; Hag 2:18; Zec 4:9; 8:9). Like a temple, the earth was depicted as having foundations (18:15; 82:5; 1Sa 2:8; Pr 8:29; Isa 24:18) and pillars (75:3; Job 9:6). In the ancient Near East, temples were thought of as microcosms of the created world, so language applicable to a temple could readily be applied to the earth (see note on Ex 26:1). on. Or “above” (104:5–9; Ge 1:9; 7:11; 49:25; Ex 20:4; Dt 33:13).

24:3–6 Instruction concerning those who may enter the sanctuary (probably spoken by a priest). See 15:1–5a.

24:3 mountain of the LORD. See 2:6 and note.

24:4 clean hands. Blameless actions. pure heart. Right attitudes and motives (51:10; 73:1). Jesus said that the “pure in heart . . . will see God” (Mt 5:8). heart. See note on 4:7. trust in. Or “worship” (25:1–2; 86:4; 143:8). by a false god. Cf. Isa 19:18; Jer 7:9; Zep 1:5. But see NIV text note. If the latter is the sense, reference is probably to perjury (for the same concern, see Ex 20:16 and note; Lev 19:12; Jer 5:2; 7:9; Zec 5:4; Mal 3:5).

24:6 Jacob. See note on 14:7. For Selah, see NIV text note and note on 3:2.

24:7–10 Heralding the approach of the King of glory (perhaps spoken by the king at the head of the assembled Israelites, with responses by the keepers of the gates). The Lord’s arrival at his sanctuary in Zion completes his procession. “The LORD Almighty” (v. 10), “the LORD mighty in battle” (v. 8; see Ex 15:1–18), has triumphed over all his enemies and comes now in victory to his own city (Ps 46; 48; 76; 87), his “resting place” (132:8,14; see 68:7–8; Jdg 5:4–5; Hab 3:3–7). Henceforth Jerusalem is the royal city of the kingdom of God (see note on 9:11).

24:7 Lift up your heads . . . be lifted up. In jubilant reception of the victorious King of glory (3:3; 27:6; 110:7). gates. Reference could be to the gates of either the city or the sanctuary. doors. A synonym for “gates,” not in this case the doors of the gates (as in Jdg 16:3; 1Sa 21:13). The gates are personified for dramatic effect, as in Isa 14:31.

24:10 LORD Almighty. See note on 1Sa 1:3. Here it stands in climactic position.

Ps 25–33 A group of nine psalms containing an unusual concentration (even for the Psalter) of pleas for mercy or grace (25:16; 26:11; 27:7; 28:2; 30:8,10; 31:9) accompanied by professions of trust (25:2; 26:1; 27:3; 28:7; 31:6,14; 32:10; 33:21) and appeals to or celebrations of Yahweh’s unfailing love (25:6–7,10; 26:3; 31:7,16,21; 32:10; 33:5,18,22). The series begins with an alphabetic acrostic (see Introduction: Literary Features) prayer for God’s saving help (Ps 25; see NIV text note) and culminates in a 22-verse hymn of praise (the number of letters in the Hebrew alphabet) for Yahweh’s sovereign rule and saving help (Ps 33). (For thematic links between these two psalms, see note on 25:3.) This prayer and hymn frame a concentrically arranged cluster that hinges on Ps 29 (for thematic links between Ps 26 and 32, 27 and 31, and 28 and 30, see introductions to those psalms). For the significance of Ps 29 as a hinge, see introduction to that psalm.

Ps 25 David prays for God’s covenant mercies when suffering affliction for sins (v. 7) and when enemies seize the occasion to attack, perhaps by trying to discredit the king through false accusations (see note on 5:9). Appealing to God’s covenant benevolence (his mercy, love, goodness, uprightness, faithfulness and grace, vv. 6–8,10,16) and his own reliance on the Lord (vv. 1,5,15,20–21), he prays for deliverance from his enemies (vv. 2,19), for guidance in God’s will (vv. 4–5,21; see also vv. 8–10,12), for the forgiveness of his sins (vv. 7,11,18) and for relief from his affliction (vv. 2,16–18,20). These are related: God’s forgiveness will express itself in removing his affliction, and then his enemies will no longer have occasion to slander him. And with God guiding him in “his way” (v. 9)—i.e., in “the demands of his covenant” (v. 10)—he will no longer wander into “rebellious ways” (v. 7). This psalm is linked with Ps 24 by its reference to putting one’s trust in the true “God” (v. 1) instead of a “false god” (24:4).

25:1–3 Prayer for relief from distress or illness and the slander of David’s enemies that it occasions.

25:3 hopes. The three references to hoping in God occurring here (vv. 3,5,21) are echoed by three references to “hope” in 33:18,20,22.

25:4–7 Prayer for guidance and pardon.

25:4 your ways . . . your paths. Metaphors for “the demands of his covenant” (v. 10; see Dt 8:6; 10:12–13; 26:17; 30:16; Jos 22:5; see also vv. 8–9; 18:21; 51:13; 81:13; 95:10; 119:3,15; 128:1 and note on 119:29).

25:5 your truth. Here synonymous for “your ways” and “your paths” (see note on v. 4; see also note on 19:7).

25:6–7 Remember . . . Do not remember. Remember your long-standing (“from of old”) “mercy and love,” but do not remember my long-standing sins (those “of my youth”).

25:7 love. See v. 10 and article.

25:8–15 Confidence in the Lord’s covenant favors. In this context of prayer for pardon, David implicitly identifies himself with “sinners” (v. 8), as well as with the “humble” (v. 9)—those who keep God’s covenant (vv. 10,14) and those who fear the Lord (vv. 12,14). As sinner he is in need of forgiveness; as humble servant of the Lord he hopefully awaits God’s pardon and guidance in covenant faithfulness.

25:9 humble. Those who acknowledge that they are without the resources that only God can provide.

25:10 ways of the LORD. The Lord’s benevolent dealings (103:7; 138:5) with those who are true to his ways (see note on v. 4).

25:11 For the sake of your name. See note on 23:3; see also 1Jn 2:12. name. See note on 5:11.

25:12 fear the LORD. See notes on 15:4; 34:8–14; Pr 1:7; Lk 12:5.

25:13 inherit the land. Retain their family portion in the promised land (37:9,11,18,22,29,34; 69:36; Isa 60:21).

25:14 confides. Gives them access to God’s purposes (Ge 18:17–19; Job 29:4). fear. See note on 15:4.

25:15 snare. Set by the enemies (v. 2; see note on 9:15).

25:16–21 Prayer for relief from distress (probably illness) and related attacks of his enemies.

25:17 heart. See note on 4:7.

25:21 integrity and uprightness. Personified virtues (see 23:6 and note). Pardon is not enough; David prays that God will enable him to live a life of moral virtue—even as God is “good and upright” (v. 8; see 51:10–12). integrity. See note on 15:2.

25:22 A concluding prayer on behalf of all God’s people (see 3:8 and note).

Ps 26 A prayer for God’s discerning mercies—to spare his faithful and godly servant from the death that overtakes the wicked and ungodly. This prayer for vindication (v. 1) because the psalmist has led “a blameless life” (v. 11) and has refused “to sit with the wicked” (v. 5) has its counterpoint in Ps 32 (in the concentric arrangement of Ps 25–33; see introduction to Ps 25–33), which celebrates the blessedness of those who have confessed their sins and been forgiven. The king’s prayer for vindication suggests that he is threatened by the “deceitful” (v. 4) and “bloodthirsty” (v. 9) to whom he refers (as in Ps 23; 25; 27–28). This psalm is linked with Ps 27–28 (see also Ps 23–24) by the theme of the Lord’s house: Here David’s “love” (v. 8) for the temple (or tabernacle) testifies to the authenticity of his piety; in Ps 27 the Lord’s temple is David’s sanctuary from his enemies; in Ps 28 David directs his cry for help to the Lord’s throne room (“your Most Holy Place,” 28:2) in the temple (or tabernacle). Three thematically important verbs (“lived,” v. 3; “sit,” vv. 4–5; “stand,” v. 12) recall the three thematic verbs of 1:1.

26:1–8 An appeal for God to take account of David’s moral integrity, his unwavering trust and his genuine delight in the Lord—not a boast of self-righteousness, such as that of the Pharisee in Lk 18:9–14.

26:1 blameless life. A claim of moral integrity (see vv. 2–5; see also note on 15:2). trusted. Obedience and trust are the two sides of godliness, as the Abraham story exemplifies (see Ge 12:4 and note; 22:12; see also Ps 34:8–14 and note).

26:2 heart . . . mind. See note on 7:9.

26:3 your unfailing love . . . your faithfulness. A single idea of God’s unfailing covenant faithfulness (40:10). David keeps his eye steadfastly on the Lord’s great love (see article) and faithfulness, which are pledged to those “who keep the demands of his covenant” (25:10).

26:4–5 sit with. David refuses to settle in or associate himself with that company he describes as “deceitful,” “hypocrites,” “evildoers,” “wicked” (see 1:1 and note; see also Ps 101).

26:4 hypocrites. Context may suggest those who deal dishonestly—or people like those described in Pr 6:12–14.

26:6 wash my hands in innocence. Reference appears to be to a ritual claiming innocence. “Clean hands and a pure heart” are requisite for those who come to God (see 24:4 and note). go about your altar. To vocally celebrate God’s saving acts while circling his altar may have been a public act of devotion in which one also invited all the assembled worshipers to praise the Lord (43:3–4).

26:7 your praise. See note on 9:1.

26:8 where your glory dwells. Cf. note on Eze 1:1–28. The presence of God’s glory signaled the presence of God himself (Ex 24:16; 33:22). His glory dwelling in the tabernacle (see Ex 40:34 and note) and later the temple (1Ki 8:11) assured Israel of the Lord’s holy, yet gracious, presence among them. Jn 1:14 announces that same presence in the Word who became flesh and who “made his dwelling among us” and showed us his “glory.”

26:9–11 An appeal that God will not bring on David the end (death) that awaits the wicked.

26:9 soul. See note on 6:3.

26:11 lead a blameless life. A return to the appeal with which David began (v. 1).

26:12 A concluding confession of confidence (see note on 3:8) and a vow to praise God (see note on 7:17). level ground. Where the going is smooth and free from the danger of falling (143:10; Isa 40:4; 42:16). congregation. See note on 1:5 (“assembly”). praise. See note on 9:1.

Ps 27 David’s triumphantly confident prayer to God to deliver him from all those who conspire to bring him down. The prayer presupposes the Lord’s covenant with David (2Sa 7). The psalm consists of an expression of trust (vv. 1–6) along with a lament about being forsaken (vv. 7–10) in the face of slander (vv. 11–12). The conclusion (vv. 13–14) echoes the confidence of vv. 1–6 and adds the psalmist’s exhortation to himself—to wait patiently for that which is sure, though not yet seen (Ps 42–43; Heb 11:1). See further the introduction to Ps 26. In the concentric arrangement of Ps 25–33 (see introduction to Ps 25–33), Ps 27 stands in counterpoint with Ps 31, a similar confident prayer for Yahweh’s saving help as the psalmist’s refuge when under attack. In both, the adversaries try to destroy the psalmist by spreading lies. Both psalms speak of keeping “safe” in Yahweh’s “dwelling” (27:5; 31:20) and of hiding in the “shelter” of Yahweh’s “sacred tent” (27:5) or “presence” (31:20). Both conclude with an exhortation to “be strong and take heart” out of hope in the Lord. In addition, they share other significant vocabulary—e.g., reference to the “goodness”/“good things” of Yahweh (27:13; 31:19).

27:1–3 The king’s security in the Lord in the face of all that his enemies can do (Ps 2).

27:1 light. Often symbolizes well-being (97:11; Job 18:5–6; 22:28; 29:3; Pr 13:9; La 3:2) or life and salvation (18:28; Isa 9:2; 49:6; 58:8; 59:9; Jer 13:16; Am 5:18–20). To say “The LORD is my light” is to confess confidence in him as the source of these benefits (see Isa 10:17; 60:1–2,19–20; Mic 7:8–9; cf. also note on Col 1:12). my salvation. “My Savior” (v. 9).

27:2 devour me. See 7:2 and note.

27:3 heart. See note on 4:7.

27:4–6 The Lord’s temple (or tabernacle) is the king’s stronghold—because the Lord himself is his “stronghold” (v. 1; see notes on 9:11; 18:2).

27:4 dwell in. As God’s guest in his tabernacle or temple (see note on 15:1). beauty of the LORD. His unfailing benevolence (see 90:17: “favor of the Lord”).

27:5 shelter of his sacred tent. See 31:20; 32:7; 61:4; 91:1.

27:6 I will sacrifice. See note on 7:17. I will sing. See note on 9:1.

27:7–12 Prayer for deliverance from treacherous enemies. Their chief weapon is false charges intent on discrediting the king (see note on 5:9).

27:7 I call . . . answer me. See note on 118:5.

27:9 hide your face. See note on 13:1. anger. See note on 2:5. Do not . . . forsake me. See Dt 31:6 and note.

27:10 the LORD will receive me. Or “may the LORD receive me.”

27:11 Teach me your way. Only those who know and do the Lord’s will can expect to receive favorable response to their prayers (see Ps 24–26; see also 2Sa 7:14). lead me in a straight path. See 5:8 and note.

27:13–14 Concluding note of confidence (see note on 3:8).

27:13 goodness of the LORD. The “good” things promised in the Lord’s covenant with David (see 2Sa 7:28; see also 31:19 and note). land of the living. This life.

27:14 Wait for the LORD. The psalmist’s exhortation to himself to persevere (42:5,11; 43:5; 62:5).

Ps 28 A lament psalm pleading for deliverance in the face of deadly peril at the hands of malicious and God-defying enemies. As with Ps 25, the lament ends with intercession for all the people of the Lord (see 3:8 and note). Reference in the last verse to the Lord as the shepherd of his people connects this psalm with Ps 23. However, in the concentric arrangement of Ps 25–33 (see introduction to Ps 25–33) it is linked more closely with Ps 30. In Ps 28 the psalmist cries to Yahweh “for mercy” (vv. 2,6) when about to go “down to the pit” (v. 1); in Ps 30 the psalmist praises Yahweh for having heard his cry “for mercy” (vv. 8,11) and sparing him from going “down to the pit” (v. 3). These two psalms are also linked by other significant language: cf. 28:1 and 30:8 (“To you, LORD, I call[ed]”); 28:2 and 30:2 (“call[ed] to you for help”); 28:7 (“he helps me”) and 30:10 (“be my help”).

28:1–2 Initial appeal to be heard.

28:1 Rock. See note on 18:2. if you remain silent. If you do not act on my behalf. pit. Metaphor for the grave (see note on 30:1).

28:2 lift up my hands. In worship and prayer (63:4; 134:2; 141:2). Most Holy Place. The inner sanctuary of the temple (1Ki 6:5), where the ark of the covenant stood (1Ki 8:6–8); it was God’s throne room on earth.

28:3–5 A prayer for the Lord, enthroned in the temple, to deliver his servant and deal in judgment with those who harbor malice toward the king and God’s people and defy God himself.

28:3 harbor malice. See note on 5:9. hearts. See note on 4:7.

28:4 Repay them. See note on 5:10; see also Mt 16:27; 2Ti 4:14; Rev 20:12–13; 22:12.