28:5 This expression of confidence in God’s anticipated deliverance climaxes the prayer and prepares for the shift to praise in vv. 6–7. deeds of the LORD. His redemption of Israel, the establishment of Israel as his kingdom (by covenant, Ex 19–24), and the appointment of the house of David (also by covenant, 2Sa 7) as his earthly regent over his people. what his hands have done. By “what their hands have done” (v. 4), “the wicked” (v. 3) show that they do not acknowledge Israel and David’s regency as the work of God’s hands. he will tear. Or “may he tear.”

28:6–7 Joyful praise, in confidence of being heard (see note on 3:8).

28:7 shield. See note on 3:3. heart. See note on 4:7.

28:8–9 The Lord and his people (see note on 3:8).

28:8 anointed one. The legitimate king from David’s line (see note on 2:2).

28:9 Save . . . bless. God’s two primary acts by which he effects his people’s well-being: He saves from time to time as circumstances require; he blesses day by day to make their lives and labors fruitful. your inheritance. See Dt 9:29. shepherd. See introduction; see also 80:1; Isa 40:11; Jer 31:10; Eze 34; Mic 5:4 and note on Ps 23:1. The answer to this prayer—the last, full answer—has come in the ministry of the “good shepherd” (Jn 10:11,14).

Ps 29 A hymn in praise of the King of creation, whose glory is trumpeted by the thunderclaps that rumble through the cloudy mass of winter’s rainstorms as they rise above the Mediterranean (“the mighty waters,” v. 3) and move from west to east across the face of the sky, sweeping over the Lebanon range (vv. 5–6) and reaching the wilds of (northern) Kadesh on the upper reaches of the Orontes River (v. 8). The glory of the Lord is not only visible in the creation (19:1–6; see introduction to that psalm; see also Ps 104); it is also audible in creation’s most awesome voice. (The most powerful forces in the ancient Near East were earthquakes, the raging sea, and heavy thunderstorms.) This hymn to Yahweh (“the LORD”) served also as a testimony and protest against the worship of the Canaanite god Baal, who was thought to be the divine power present in the thunderstorm (cf. 31:6). Its placement marks it as the hinge psalm in the concentric arrangement of Ps 25–33 (see introduction to Ps 25–33). In the midst of prayer and praise, it reminds those who meditate on the psalms and use them as their own that the One with whom they have to do is the mighty Lord over all that is. All creation displays his power and glory, evoking awe and praise (vv. 1–2), but his gracious ways with his people (v. 11) also invite confident prayer in every need.

In its structure a two-verse introduction and a two-verse conclusion enclose a seven-verse stanza. In both the introduction and the conclusion the name Yahweh (“the LORD”) is sounded four times; in the body of the psalm it is heard ten times. Thunder and lightning are described as “the voice of the LORD,” which is repeated seven times in vv. 3–9. (The number seven often signifies completeness in the Bible.)

29:1–2 A summons to all beings in the divine realm (see note on v. 1) to worship the Lord—adapted from a conventional call to praise in the liturgy of the temple (96:7–9; 1Ch 16:28–29).

29:1 heavenly beings. Perhaps reference is to the angelic host (see 103:20; 148:2; Job 1:6 and NIV text note; 2:1 and NIV text note; Isa 6:2) or possibly to all those foolishly thought to be gods—as in Ps 97 (97:7), which has several thematic links with this psalm. The Lord alone must be acknowledged as the divine King. glory . . . strength. Echoed in vv. 9–11.

29:2 name. See note on 5:11. in the splendor of his holiness. A word-for-word translation of a difficult Hebrew phrase (see NIV text note; see also 96:9; 110:3; 1Ch 16:29; 2Ch 20:21). It is uncertain whether it describes God himself or the sanctuary or the (priestly) garb the worshipers are to wear when they approach God. The use of an almost identical Hebrew phrase in 110:3 (translated “in holy splendor”) seems to support the last alternative, but the Hebrew text and the context of 2Ch 20:21 favor “in the splendor of his holiness.”

29:3–9 Praise of the Lord, whose voice is the crashing thunder (68:4,33). The sound and fury of creation’s awesome displays of power proclaim the glory of Israel’s God.

29:3 waters. Of the Mediterranean Sea.

29:5 cedars of Lebanon. The most majestic and highly prized trees of the Middle East (see SS 5:15 and note; see also photo below).

29:6 leap. Tremble or shake (see 114:4 and note).

29:9 temple. A primary thematic link with Ps 23–28. Reference may be to the temple in Jerusalem or to God’s heavenly temple, where he sits enthroned (2:4; 11:4; 113:5; Isa 6:1; 40:22) as the Lord of all creation. But perhaps it is the creation itself that here is named God’s temple (see note on 24:2). Then the “all” (those who cry “Glory!”) is absolutely all—all creation shouts his praise (cf. 150:6). Glory! See note on 26:8.

29:10–11 The Lord’s absolute and everlasting rule is committed to his people’s complete salvation and unmixed blessedness—the crowning comfort in a world where threatening tides seem to make everything uncertain.

29:10 enthroned over the flood. As the One who by his word brought the ordered creation out of the formless “deep” (Ge 1:2,6–10).

Ps 30 A psalm of thanksgiving publicly celebrating the Lord’s deliverance from the threat of death, probably brought on by illness (“you healed me,” v. 2; see note on 7:17). For its relationship to Ps 28, see introduction to that psalm. The psalm is framed by commitments to praise (vv. 1,12).

30 title A song. See titles of Ps 18; 45–46; 48; 65–68; 75–76; 83; 87–88; 92; 108—all psalms of praise except 83; 88. In addition there are the songs “of ascents” (Ps 120–134). For the dedication of the temple. Of David. If “Of David” indicates authorship, the most probable occasion for the psalm is recorded in 1Ch 21:1—22:6. In 1Ch 22:1–6 David dedicated both property and building materials for the temple, and he may well have intended that Ps 30 be used at the dedication of the temple itself. Later, the psalm came to be applied to the exile experience of Israel. In Jewish liturgical practice dating from Talmudic times it is chanted at Hanukkah, the festival that celebrates the rededication of the temple by Judas Maccabeus (165 bc) after its desecration by Antiochus Epiphanes (168). In such communal use, the “I” of the psalm becomes the collective “person” of Israel—a common mode of speaking in the OT.

30:1–3 Introductory announcement of the occasion for praise.

30:1 lifted me out of the depths. The vivid imagery that associates distress with “the depths”—so expressive of universal human experience—is common in OT poetry (69:2,15; 71:20; 88:6; 130:1; La 3:55; Jnh 2:2). The depths are often linked, as here, with Sheol (“the realm of the dead,” v. 3) and “the pit” (v. 3), together with a cluster of related associations: silence (31:17; 94:17; 115:17; 1Sa 2:9), darkness (88:6,12; 143:3; Job 10:21–22; 17:13; Ecc 6:4; La 3:6), destruction (v. 9; 18:4; 55:23, “decay”; 88:11; Isa 38:17; Hos 13:14), dust (v. 9; 7:5; 22:15,29; Job 17:16; 40:13; Isa 26:19; 29:4), mire (40:2; 69:2,14), slime (40:2) and mud (40:2; Job 30:19). See also note on 49:14. my enemies gloat over me. See introduction to Ps 6.

30:3 realm of the dead. Figurative (hyperbole) for David’s “brink-of-death” experience, as in 18:5; cf. Jnh 2:2. pit. See note on 28:1.

30:4–5 Call to the gathered worshipers to take up the praise of God (see note on 9:1).

30:4 faithful people. See note on 4:3. name. Or “memorial,” or “name of renown” (97:12; 135:13; Isa 26:8; Hos 12:5). The Hebrew evokes Ex 3:15 and refers to the name around which clustered memories of all that God had done, especially in Israel’s history.

30:5 anger. See note on 2:5. lasts only a moment. See Isa 54:7. stay for the night. The figure is that of a guest lodging for only one night.

30:6–10 Expanded recollection of the Lord’s gracious deliverance.

30:6–7 In his security he had grown arrogant, forgetful of who had made his “mountain stand firm,” but the Lord reminded him.

30:6 never be shaken. He spoke as do the wicked (10:6), hence lost the blessing of the righteous (15:5). shaken. See note on 10:6.

30:7 made my royal mountain stand firm. Reference may be to David’s security in his mountain fortress, Zion; or that mountain fortress may here serve as a metaphor for David’s state as a vigorous and victorious king. hid your face. See note on 13:1.

30:8–10 Shattered strength swept away all self-reliance; at the brink of death his cries for divine mercy arose to God.

30:9 See note on 6:5. your faithfulness. To your covenant.

30:11–12 God answered—and David vows to prolong his praise forever (see note on 7:17).

30:11 sackcloth. A coarse, black fabric (see Isa 50:3; Rev 11:3 and note) woven of goat hair and commonly used for making sacks. It was worn as a symbol of mourning (see 35:13; 69:11 and note on Ge 37:34).

30:12 heart. Or “glory” (see note on 7:5).

Ps 31 A lament over a conspiracy so powerful and pervasive that all David’s friends abandoned him. According to Lk 23:46, Jesus on the cross applied Ps 31:5 to his own circumstances; thus those who share in his sufferings at the hands of evil forces are encouraged to hear and use this psalm in a new light (Ac 7:59; 1Pe 4:19). No psalm expresses a sturdier trust in the Lord when powerful human forces threaten. The heart of the prayer itself is found in vv. 9–18, which are both preceded and followed by nine Hebrew poetic lines—stanzas that resound with the theme of trust (v. 14). Verse 13, at the center of the psalm, expresses most clearly the prayer’s occasion. For the linkage of this psalm with Ps 27, see introduction to that psalm.

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

31:1–5 Initial appeal to the Lord, the faithful refuge.

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

31:2 rock. See note on 18:2.

31:3 for the sake of your name. God’s honor is at stake in the safety of his servant now under attack (see note on 23:3). name. See note on 5:11. lead and guide. As a shepherd (see 23:2–3 and notes).

31:4 trap that is set for me. By his enemies (see v. 11; see also note on 9:15).

31:5 Into your hands I commit my spirit. The climactic expression of trust in the Lord—echoed by Jesus in Lk 23:46. commit. Entrust to God’s care (Lev 6:4; 1Ki 14:27). my spirit. His very life.

31:6–8 Confession of loyal trust in the Lord, whose past mercies to David when enemies threatened are joyfully recalled.

31:6 hate. Refuse to be associated with. who cling to worthless idols. See Jnh 2:8. cling to. Or “watch” (expectantly for the help of; see 59:9 and note).

31:7 love. See vv. 16,21; see also article. soul. See note on 6:3.

31:8 spacious place. See note on 18:19.

31:9–13 The distress described: He is utterly drained physically and emotionally (see vv. 9–10; see also 22:14–15); all his friends have abandoned him like a piece of broken pottery (vv. 11–12); and all this because the conspiracy against him is so strong (v. 13).

31:9 eyes grow weak. See note on 13:3. soul. See note on 6:3.

31:10 bones. See note on 6:2.

31:11–12 Abandonment by friends was a common experience at a time when God seemed to have withdrawn his favor (38:11; 41:9; 69:8; 88:8,18; Job 19:13–19; Jer 12:6; 15:17).

31:13 many whispering. See note on 5:9. Terror on every side! See notes on Jer 6:25; 20:3.

31:14–18 His trust in the Lord is unwavering; his defense against his powerful enemies is his reliance on God’s faithfulness and discerning judgment.

31:14 Cf. v. 22.

31:15 My times are in your hands. All the events and circumstances of life are in the hands of the Lord, “my God” (v. 14).

31:16 face shine. See note on 13:1.

31:17–18 but let the wicked . . . be silenced. See note on 5:10.

31:18 lying lips. See note on 5:9. righteous. See note on 1:5.

31:19–20 Confident anticipation of God’s saving help (see note on 3:8).

31:19 stored up. David commits his life into the hands of God to share in the covenant benefits that God has stored up for his faithful servants (“good things,” Ex 18:9; Nu 10:29, 32; Dt 26:11; Jos 23:15; Ne 9:25; Isa 63:7; Jer 33:9; see Jos 21:45; 23:14, “good promises”; 2Ch 6:41; Ne 9:25, 35; Ps 27:13, “goodness”; Jer 31:12,14, “bounty”). fear. See note on 15:4. bestow in the sight of all. Thus showing the Lord’s approval of and his standing with his faithful servants, in contrast to the accusations of their adversaries (86:17).

31:20 shelter of your presence. See note on 27:5. accusing tongues. See “whispering” (v. 13) and “lying lips” (v. 18).

31:21–22 Praise anticipating deliverance (see note on 12:5–6).

31:21 city under siege. Probably a metaphor for the threat he had experienced.

31:22 cut off from your sight. See note on 13:1.

31:23–24 Praise culminates by encouraging the people of God (see 62:8).

31:23 faithful people. See note on 4:3. those . . . true to him. Those who maintain moral integrity and faithfulness to the Lord. the proud. Those who refuse to live in humble reliance on the Lord. They arrogantly try to make their way in the world either as a law to themselves (see, e.g., v. 18; 10:2–11; 73:6; 94:2–7; Dt 8:14; Isa 2:17; Eze 28:2, 5; Hos 13:6) or by relying on false gods (Jer 13:9–10). Hence “the proud” is often equivalent to “the wicked.”

Ps 32 Thanksgiving for God’s gift of forgiveness toward those who with integrity confess their sins and are receptive to God’s rule in their lives. The psalm appears to be a liturgical dialogue between David and God in the presence of the worshipers at the sanctuary. In vv. 1–2 and again in v. 11 David speaks to the assembly; in vv. 3–7 he speaks to God (in their hearing); in vv. 8–10 he is addressed by one of the Lord’s priests (but see note on vv. 8–10). In traditional Christian usage, the psalm has been numbered among the penitential psalms (see introduction to Ps 6). Its placement in the concentric arrangement of Ps 25–33 (see introduction to Ps 25–33) suggests that the editors of the Psalter intended it to stand in counterpoint to Ps 26 (see introduction to that psalm).

32 title maskil. Occurs also in the titles of Ps 42; 44–45; 52–55; 74; 78; 88–89; 142. The Hebrew word may indicate that these psalms contain instruction in godliness (see 14:2; 53:2, “any who understand”; 41:1, “those who have regard”; but see also 47:7, where it is rendered “psalm”).

32:1–2 Exuberant proclamation of the happy state of those who experience God’s forgiveness. Blessed . . . Blessed. See note on 1:1. Repetition is for emphasis. are forgiven . . . are covered . . . does not count against them. Repeating the same idea with varied language communicates the depth of God’s forgiveness. For Paul’s use of these verses, see Ro 4:6–8.

32:2 in whose spirit is no deceit. People who have integrity.

32:3–5 Testimony to a personal experience of God’s pardon. God’s heavy hand, pressing down “day and night” on the stubborn silence of unacknowledged sin, filled life with groaning, but full confession brought blessed relief.

32:4 strength was sapped. Under God’s heavy hand of discipline David wilted like a plant in the heat of summer. For Selah, see NIV text note and note on 3:2.

32:5 Again repetition is used (see note on vv. 1–2). sin . . . iniquity . . . transgressions. See 51:1–2; the three most common OT words for evil thoughts and actions (Isa 59:12). confess. See Ps 51; 2Sa 12:13.

32:6–7 A chastened confession that life is secure only with God.

32:6 Though addressed to God as confession, it is also intended for the ears of the fellow worshipers. He admonishes them to “seek the LORD while he may be found . . . while he is near” (Isa 55:6) and not to foolishly provoke his withdrawal—and the coming near of his heavy hand—as David had done. A God who forgives is a God to whom one can entrust and devote one’s life (130:4). faithful. See note on 4:3. mighty waters. Powerful imagery for threatening forces or circumstances (see article).

32:7 surround me with songs of deliverance. Because of your help, I will be surrounded by people celebrating your acts of deliverance, as I bring my thank offerings to you (see notes on 7:17; 9:1; see also 35:27; 51:8).

32:8–10 A priestly word of godly instruction, either to David (do not be foolish toward God again) or to those who have just been exhorted to trust in the Lord (add obedience to trust). Some believe that the psalmist himself here turns to others to warn them against the ways into which he has fallen (see 51:13 and note).

32:9 Be more open to God’s will than horses and mules are to the will of their masters (Isa 1:3).

32:10 unfailing love. See article.

32:11 A final word to the assembled worshipers—let the praise of God resound (see note on 9:1). See also note on 1:5. Rejoice in the LORD. Cf. Php 4:4 and note. heart. See note on 4:7.

Ps 33 A liturgy in praise of the Lord, the sovereign God of Israel—a counterpoint to the acrostic prayer of Ps 25. These two psalms frame the intervening psalms (see introduction to Ps 25–33). Most likely the voices of the Levitical choir (1Ch 16:7–36; 25:1) are heard in this psalm. Perhaps the choir leader spoke in vv. 1–3, the choir in vv. 4–19, and the people responded with the words of vv. 20–22. The original occasion is unknown, but reference to a “new song” (see note on v. 3) suggests a national deliverance, such as Judah experienced in the time of Jehoshaphat (2Ch 20) or Hezekiah (2Ki 19); see vv. 10–11,16–17. Along with Ps 1–2; 10 (but see introduction to Ps 9), this is one of only four psalms in Book I without a superscription.

Although structurally not an alphabetic acrostic (see Introduction: Literary Features) like the psalm that follows it, the length of the psalm (22 verses) may have been determined by the length of the Hebrew alphabet (22 letters); see Ps 38; 103; La 5. The body of the psalm is framed by a three-verse introduction (call to praise) and a three-verse conclusion (response to praise). In vv. 4–19 are heard the praise of the Lord, developed in two parts of eight verses each (vv. 4–11,12–19). In the first of these a four-verse stanza (vv. 6–9) has been inserted between the two halves of the main stanza (vv. 4–5,10–11) to reinforce its theme. A similar use of this poetic device can be found in Ps 77 (see introduction to that psalm and note on 77:16–19).

33:1–3 The call to praise. Cf. Eph 5:19.

33:1 righteous. The assembly of worshipers (see note on 1:5).

33:3 new song. Celebrating God’s new saving act, as in 40:3; 96:1; 98:1; 144:9; 149:1; see Isa 42:10; Rev 5:9; 14:3; see also note on 7:17.

33:4–19 The praise, in two eight-verse parts.

33:4–11 Under the Lord’s rule by his sovereign “word” (v. 4) his “plans” for his people “stand firm” (v. 11), even as the creation order “stood firm” (v. 9) because it was ordered by his sovereign “word” (v. 6). Hence his chosen people are the blessed nation (vv. 12–19).

33:4 word. God’s word is effective and accomplishes what he wills (107:20; 147:15,18). right and true. Under the Lord’s rule, order and goodness are present in the creation.

33:5 loves. Delights in doing. righteousness and justice. See note on 4:1. his unfailing love. Here, his goodness to all his creatures (see 36:5–9; 104:27–28; see also article).

33:6 word. God’s creating word (see v. 9; 104:7; 119:89; Ge 1; Job 38:8–11; Heb 11:3).

33:7 into jars . . . storehouses. Like a householder storing up olive oil and grain (104:9; Ge 1:9–10; Job 38:8–11; Pr 8:29; Jer 5:22).

33:8 all the earth . . . all the people. Not only Israel, but all humankind, for all experience the goodness of his sovereign rule (see note on 9:1)—but he foils all their contrary designs (vv. 10–11). fear the LORD. See v. 18; see also note on 15:4.

33:11 heart. See note on 4:7.

33:12–19 Israel is safe and secure under God’s protective rule.

33:12 Blessed. See note on 1:1. the nation whose God is the LORD. Not a generalization but a reference to God’s blessing on Israel, as the next line, “the people he chose for his inheritance,” shows (see Dt 7:6–9; 9:29; see also note on 4:37).

33:16 king. Nation (v. 12) and king constitute an organic social unit (see 28:8 and note).

33:17 See Pr 21:31 and note.

33:18–19 This concluding couplet of the second eight-verse unit of praise contrasts with the concluding couplet of the first (vv. 10–11); both are climactic, and together they voice the heart of the praise.

33:18,22 unfailing love. Here, his covenant favor toward Israel (see article).

33:20–22 The people’s response: faith’s commitment expressed in confession (vv. 20–21) and petition (v. 22).

33:20 shield. See note on 3:3.

33:21 hearts. See note on 4:7. name. See note on 5:11.

Ps 34–37 This small grouping of four psalms is framed by two alphabetic acrostics (see Introduction: Literary Features) that contain wisdom-like instruction (see article) in godliness and related warnings concerning the fate of the wicked—instruction and warnings that reinforce key themes in the two enclosed prayers (Ps 35–36).

Ps 34 An alphabetic acrostic (see Introduction: Literary Features) that begins with praise of the Lord for deliverance in answer to prayer (vv. 1–7), then shifts to wisdom-like instruction. This shift is unusual in the Psalter (but see also Ps 92); more commonly, praise of the Lord leads to a call for others to praise him, as in v. 3 (see note on 9:1). Together with Ps 37 it frames the two intervening psalms (see introduction to Ps 34–37). As for structure, following an introduction of three verses, the poem’s themes are developed in stanzas of four verses (4–7), seven verses (8–14), four verses (15–18) and four verses (19–22). For further details, see following notes.

34 title The superscription assigns this psalm to the occasion in David’s life (see note on Ps 3 title) narrated in 1Sa 21:10–15—but note “Abimelek” rather than “Achish” (perhaps Abimelek was a traditional dynastic name or title for Philistine kings; see Ge 20; 21:22–34; 26). Not all agree with this tradition, however; some feel that it is more likely that early Hebrew editors of the Psalms linked 1Sa 21 with Ps 34 on the basis of word association (the Hebrew for “pretended to be insane,” 1Sa 21:13, comes from the same root as the Hebrew used here for “Taste,” v. 8).

34:1–7 Praise for the Lord’s deliverance in answer to prayer.

34:1–3 Commitment to continual praise of the Lord—so that the godly who are afflicted may be encouraged (v. 2; see also the instruction that follows in vv. 8–22).

34:2 glory in the LORD. That is, give the Lord all the praise.

34:3 name. See note on 5:11.

34:4–7 The occasion: God’s saving answer to prayer. The theme is developed in alternating lines—an a-b/a-b pattern (note the shift from first-person singular references to third-person plural references—what Yahweh has done for the psalmist he will do for all those who “fear him,” v. 7). For thematic links with vv. 15–18, see note on those verses.

34:5 radiant. With joy (Isa 60:5).

34:6 poor. Here, as occasionally in the Psalms, “poor” characterizes not only those who have no possessions but also those who are (and recognize that they are) without resources to effect their own deliverance (or secure their own lives, safety or well-being)—and so are dependent on God.

34:7 angel of the LORD. God’s heavenly representative, his “messenger,” sent to effect his will on earth (see 35:5–6; see also note on Ge 16:7). encamps around. The line speaks of the security with which the Lord surrounds his people, individually and collectively; it does not necessarily teach a doctrine of individual “guardian angels.” those who fear him. Those described in vv. 8–14 (see note on 25:12).

34:8–14 Instruction in “the fear of the LORD.” These verses are thematically linked, with a title line (v. 11) at the center—Hebrew authors often centered key lines (see note on 6:6). A symmetrical development of the theme “good” dominates the stanza: Because the Lord is “good” (v. 8), those who trust in him will lack nothing “good” (v. 10); but in order to experience “good days” (v. 12) they must shun evil and “do good” (v. 14). To trust and obey—that is “the fear of the LORD.” On the instruction of this stanza, see Ps 37. For Peter’s use of vv. 12–16, see 1Pe 3:8–12.

34:8 blessed. See note on 1:1.

34:9 Fear the LORD. See v. 11; see also note on 15:4. holy people. See notes on Ex 3:5; Lev 11:44; Ro 6:22; 1Co 1:2; 1Pe 1:16.

34:10 those who seek the LORD lack no good thing. See 84:11; see also introduction to Ps 23 and note on 23:1; cf. Am 5:4 and note.

34:11 Come, my children. Conventional language of the wisdom teachers (see Introduction to Proverbs: Purpose and Teaching).

34:13 See 15:2–3; Jas 3:5–10. For the tongue as a weapon, see note on 5:9.

34:14 Turn from evil and do good. A key link with Ps 37 (see 37:27). seek peace. See 37:37; 120:7; Pr 12:20; Zec 8:19 (also Zec 8:16–17); Mt 5:9; Ro 12:18; 1Co 7:15; 2Co 13:11; 1Th 5:13; Heb 12:14; Jas 3:17–18; 1Pe 3:8–12.

34:15–18 Assurance that the Lord hears the prayers of the righteous. He so thoroughly thwarts those who do evil that they are forgotten (v. 16). As in vv. 4–7, which these verses structurally balance, the theme is developed in alternating lines (in an a-b/a-b pattern).

34:15 righteous. See vv. 8–14; see also note on 1:5.

34:16 face of the LORD. See note on 13:1.

34:17–18 See especially 51:17.

34:17 delivers them from all their troubles. See 2Co 1:10; see also article below.

34:19–22 Assurance that the Lord is the unfailing deliverer of the righteous—and that he holds the wicked accountable for their hostility toward the righteous (v. 21). Here, too, an a-b/a-b thematic pattern appears to be employed (note the contrast expressed in vv. 19,21 and the reinforcement of v. 20 found in v. 22).

34:20 all his bones. His whole being (see note on 6:2). not one of them will be broken. Perhaps John’s Gospel applies this word to Jesus (see NIV text note on Jn 19:36)—as the one above all others who could be called “righteous” (v. 19).

34:21–22 condemned. Dealt with as guilty (cf. Jer 2:3; Hos 10:2).

34:22 who takes refuge in him. See 2:12.

Ps 35 An appeal to the heavenly King, as divine Warrior and Judge, to come to the defense of “his servant” (v. 27) who is being maliciously slandered by those toward whom he had shown only the most tender friendship. The attack seems to have been occasioned by some “distress” (v. 26) that had overtaken the king (vv. 15,19,21,25). Ps 35 exemplifies such a “cry” (34:15) to the Lord in expectation of vindication as that spoken of in 34:15–22—except that here the author does not expressly identify himself as one of the “righteous” (34:21); he appeals to the Lord rather as an innocent victim of an unmotivated attack. This psalm has been paired with Ps 36 and placed between the two acrostic wisdom psalms (34 and 37; see introduction to Ps 34–37). Together they evoke terror among people who have “no fear of God” (36:1) but also testify to the security of those who fear the Lord (cf. 34:7) and trust him (cf. 37:3,5), relying on his love (36:5,7,11) and righteousness (35:24,28; 36:6,10).

Regarding structure, two stanzas at the beginning, having four Hebrew poetic lines each (vv. 1–3,4–6), are balanced by two four-line stanzas at the end (vv. 22–25,26–27—for thematic links between the beginning and the end, see notes on these stanzas). At the center a seven-line stanza (vv. 11–16)—flanked by two Hebrew five-line stanzas (vv. 7–10 and vv. 17–21; see following notes)—sets forth the psalmist’s chief indictment against his adversaries. A final line (v. 28) brings the psalm to a close with a vow to praise God (see note on 7:17).

35:1–3 Appeal for help to the Lord as Warrior-King (Ex 15:1–18). For links with vv. 22–25, see note on those verses.

35:2 shield and armor. For defense. For the Lord himself as the psalmists’ “shield,” see 3:3; 7:10; 18:2,30; 28:7; 33:20; 59:11; 84:9,11; 89:18; 115:9–11; 119:114; 144:2. arise. See note on 3:7.

35:3 spear and javelin. For attack (but see NIV text note on “javelin”). For the Lord wielding a spear, see Hab 3:11.

35:4–6 Appeal to the Lord to deal with the attackers by frustrating all their efforts and totally disabling them. For links with vv. 26–27, see note on those verses.

35:4 plot my ruin. See note on 5:9.

35:5–6 angel of the LORD. See 34:7 and note.

35:5 like chaff. See note on 1:4.

35:7–10 Appeal to the Lord to match the attackers’ violent intent with his saving act (see note on 5:10)—which the psalmist will celebrate with praise (see note on 7:17).

35:7–8 hid their net . . . dug a pit . . . net they hid . . . fall into the pit. See 9:15 and note.

35:9 soul. See note on 6:3.

35:10 poor and needy. A common pairing in the Psalter to describe those who lack resources and need God’s justice (see 37:14; 40:17; 74:21; 109:22; see also 34:6, Ex 22:21–27 and notes).

35:11–16 The accusation: They repaid my friendship with malicious slander. This accusation stands at the center of the psalm (see note on 6:6).

35:13–14 The psalmist provides a living example of Jesus’ later command to “pray for those who persecute you” (Mt 5:44)—as do Job (Job 42:7–10; see note on 42:10) and Jesus himself (Lk 23:34).

35:13 sackcloth. See note on 30:11. fasting. An act of mourning (69:10).

35:15 stumbled. Brought low by circumstances (9:3; 27:2; 37:24; 56:13; 119:165).

35:16 gnashed their teeth. In malice (37:12; La 2:16).

35:17–21 Renewed appeal for God’s saving help, accompanied by a vow to praise God (v. 18; see note on 7:17). This five-line stanza and the five-line stanza in vv. 7–10 frame the central accusation.

35:17 How long . . . ? See note on 6:3. lions. See note on 7:2.

35:18 assembly. See note on 1:5.

35:19 enemies without cause. See vv. 11–17; an experience frequently reflected also elsewhere in the Psalter (38:19; 69:4; 109:3; 119:78,86,161). See also La 3:52. hate me without reason. See 69:4. It is not known which of these passages is referred to in Jn 15:25. Both psalms reflect circumstances applicable also to Jesus’ experience (but see introduction to Ps 69).

35:21 Aha! Aha! See v. 25; see also note on 3:2.

35:22–25 A return to the opening appeal (vv. 1–3) for God to arouse himself, take up the psalmist’s cause and “contend” (v. 23) with those attacking him.

35:22 do not be silent. Do not remain inactive (see 28:1 and note; 83:1; 109:1).

35:23 Awake. See note on 7:6. rise. See note on 3:7.

35:24 righteousness. See note on 4:1.

35:25 swallowed. See 124:3.

35:26–27 Again (see vv. 4–6) an appeal for God to bring “shame” and “disgrace” on the adversaries. For both form and substance, cf. 40:14–16.

35:26 who gloat over my distress. In Hebrew, a verbal echo of “who plot my ruin” (v. 4). clothed with. See note on 109:29.

35:27 May all who are faithful supporters of the Lord’s “servant” (here no doubt equivalent to his “anointed”; see note on 2:2) have reason to rejoice and praise the Lord.

35:28 A concluding vow to praise God (see note on 7:17). righteousness. See note on 4:1.

Ps 36 A prayer for God’s unfailing protection, as the psalmist reflects on the godlessness of the wicked and the goodness of God. For this psalm’s relationship with Ps 35, see introduction to Ps 34–37. Structurally, a short couplet (v. 1) introduces a series of four stanzas of three Hebrew poetic lines each (vv. 2–4, 5–7a,7b–9,10–12). In later Jewish practice, vv. 7–10 became part of the morning prayer.

36 title For the director of music. See note on Ps 4 title. servant of the LORD. His royal servant (see notes on Ps 18 title; 35:27; see also 2Sa 7:20).

36:1 message from God. Usually reserved for words of revelation from God, such as those spoken by the prophets. Here reference is to an insight into the true character of the wicked. heart. See note on 4:7. no fear of God. Such as the psalmist calls for in Ps 34 and (implicitly) in Ps 37. See 55:19; Ge 20:11 and note. They take no account of his all-seeing eye, his righteous judgment and his power to deal with them (see note on 10:11). For Paul’s use of this verse, see Ro 3:18.

36:2–4 The wicked characterized (see 10:2–11 and notes; see also introduction to Ps 37).

36:2 flatter themselves. Out of the smug, conceited notion that they are accountable to no one.

36:3 words of their mouths. See note on 5:9. are . . . deceitful. See 35:20. fail to act wisely. See 94:8–11; Pr 2:9–11. fail to . . . do good. In contrast to the wise and godly person (see 34:14; 37:3,27; see also note on 34:8–14).

36:4 on their beds. Where one’s thoughts are free to range and to set the course for the activities of the day. The wicked do not meditate on God’s law “day and night” (1:2; see 119:55). On the other hand, the hearts of the godly instruct them at night (16:7); they commune at night with God (42:8), think of him (63:6) and reflect on his promises (119:148). plot evil. See 34:14; 37:27; cf. Mic 2:1.

36:5–7a The trustworthiness of the Lord.

36:5 love . . . faithfulness. See note on 26:3. reaches to the heavens . . . to the skies. Encompasses all the realms of creaturely existence (57:10; 108:4).

36:6 righteousness. See note on 4:1. like the highest mountains . . . great deep. As high as the mountains, as deep as the sea.

36:7a unfailing love. See v. 5; see also article.

36:7b–9 The Lord’s benevolence toward all his creatures (33:4–5).

36:7b shadow of your wings. See 17:8 and note.

36:8 feast . . . drink. Life-giving food and water. house. Here, God’s whole estate or realm—i.e., the earth, from which springs the abundance of food for all living things (see note on 24:2). river. The “channel” (Job 38:25) by which God brings forth the rain out of his “storehouses” (33:7; see Job 38:8–11, 22,37; Jer 10:13) in his “upper chambers” (104:13; see 65:9; Isa 30:25 and the references to “blessings” from heaven in Ge 49:25; Dt 33:23). This vivid imagery—depicting God’s control over the waters from heaven, which feed the rivers and streams of earth to give life and health wherever they flow—is the source of the symbol of “the river of the water of life” that flows from the temple of God (Rev 22:1–2; see also Eze 47:1–12). of delights. Furnishing many sources of joy.

36:9 The climax and summation of vv. 5–9. fountain of life. See Jer 2:13; 17:13. Ultimately, for sinners, God provides the water of life through Jesus Christ (Jn 4:10,14). your light. See 27:1 and note. see. Experience, have, enjoy, as in 16:10; 27:13; 34:8,12; 49:9,19; 89:48; 90:15; 106:5 (“enjoy”); Job 9:25 (“glimpse”); 42:5; Ecc 1:16 (“experienced”); 3:13 (“find”); 6:6 (“enjoy”); Isa 53:10; La 3:1. light. Life in its fullness as it was created to be. For the association of light with life, see 49:19; 56:13; Job 3:20; 33:28,30; Isa 53:11.

36:10–12 The prayer: Your “love” (v. 5) and “righteousness” (v. 6), which you display in all creation—show these to all who know (acknowledge) you and are upright (the people of God). But keep the wicked, “foot” and “hand,” from success against me (the king; see note on 33:16).

36:10 love. See article. those who know you. See 9:10 and note. righteousness. See note on 4:1.

36:11 proud. See note on 31:23.

36:12 An expression of confidence (see note on 3:8). lie fallen. Perhaps in death (see note on 13:4).

Ps 37 Instruction in godly wisdom. (For other “wisdom” psalms, see 34:8–22; 49; 112; others closely related are Ps 1; 73; 91; 92:6–9,12–15; 111; 119; 127–128; 133; see also article.) This psalm’s dominant theme is related to the contrast between the wicked and the righteous reflected in Ps 36. The central issue addressed is: Who will “inherit the land” (vv. 9,11,22,29), i.e., live on to enjoy the blessings of the Lord in the promised land? Will the wicked, who plot (v. 12), scheme (vv. 7,32), default on debts (v. 21), use raw power to gain advantage (v. 14) and seem thereby to flourish (vv. 7,16,35)? Or will the righteous, who trust in the Lord (vv. 3,5,7,34) and are humble (v. 11), blameless (vv. 18,37), generous (vv. 21,26), upright (v. 37) and peaceful (v. 37), and from whose mouth is heard the moral wisdom that reflects meditation on God’s law (vv. 30–31)? For a similar characterization of the wicked, see 10:2–11; 73:4–12. For a similar characterization of the righteous, see Ps 112. For a similar statement concerning the transitoriness of the wicked, see Ps 49; 73:18–20.

Structurally, in this alphabetic acrostic (see Introduction: Literary Features), two verses are devoted to each letter of the alphabet, though with some irregularity. The main theme is developed in vv. 1–11, then further elaborated in the rest of the psalm. The whole is framed by statements contrasting the brief career of the wicked (vv. 1–2) and the Lord’s sustaining help of the righteous (vv. 39–40). For this psalm’s relationship to Ps 34–36, see introduction to Ps 34–37.

37:1–2 See v. 7; Ps 73.

37:1 Almost identical to Pr 24:19.

37:2 See note on v. 20.

37:3 See 34:8–14 and note.

37:5 Commit. See 1Pe 5:7.

37:6 your righteous reward. That is, the prosperity and well-being that God will bestow in accordance with “your” faithful reliance on him (cf. v. 9; see Pr 8:18; 21:21 [“prosperity”] for this sense of the Hebrew word; see also Isa 48:18). your vindication. See 35:27 and note; see also Isa 54:17. The close Hebrew synonyms here rendered “righteous reward” and “vindication” both refer to manifestations of God’s favor on those he pleases to bless or deliver, as in Isa 59:9 (where these terms are linked with “light”) and 59:11 (where “justice” [or “vindication”] is linked with “deliverance”). Accordingly, “your righteous reward” and “your vindication” in this verse have direct links with “your (God’s) righteousness” and “your (God’s) justice” in 36:6.

37:8 anger . . . wrath. Evidence of fretting over the wicked’s prosperity, gained to the disadvantage of and even at the expense of the righteous.

37:9 hope in. See v. 34. inherit the land. Receive from the Lord secure entitlement (for them and their children) to the promised land as the created and redeemed sphere and bountiful source of provision for the life of God’s people. Those who hope in the Lord—i.e., trustfully look to him to bestow life and its blessings as a gift—will inherit the land, not those who apart from God and by evil means try to take possession of it and its wealth (see vv. 11,22,29; cf. Jos 7).

37:10 A little while. Shortness of time is here a figure for the certainty of an event (58:9; Job 20:5–11; Hag 2:6).

37:11 See Mt 5:5 and note. meek. Those who humbly acknowledge their dependence on the goodness and grace of God and betray no arrogance toward others.

37:12 righteous. See note on 1:5. gnash their teeth. See 35:16 and note.

37:13 Lord laughs. See 2:4. knows their day is coming. Strikingly, the psalmist nowhere speaks of God’s active involvement in bringing the wicked down—though he hints at it in v. 22. The certainty that the life of the wicked will be “destroyed” is frequently asserted (vv. 9,22,28,34,38; cf. vv. 2,8,10,15,17,20,36,38)—and the Lord also knows it—but God’s positive action is here reserved for his care for and protection of the righteous. their day. The time when each will be “destroyed,” as in 1Sa 26:10; Job 18:20 (“his fate”).

37:14–15 sword . . . bow . . . swords . . . bows. See 64:3–4,7–8; Pr 30:14 and note on Ps 5:9.

37:14 poor and needy. See 34:6; 35:10; Ex 22:21–27 and notes.

37:15 pierce . . . hearts. See 45:5.

37:16–17 righteous. See note on 1:5.

37:18 blameless. See v. 37; see also 15:2 and note. under the LORD’s care. See 1:6 (“the LORD watches over”).

37:20 like the flowers. Cf. v. 2; 90:5–6; 92:7; 102:11; 103:15–16; Job 14:2 and note; Isa 40:6–7; see Jas 1:10–11.

37:21 Or “The wicked must borrow and cannot repay,/but the righteous are able to give generously” (Dt 15:6; 28:12,44).

37:24 See Pr 24:16.

37:26 See note on v. 21.

37:27 Turn from evil and do good. See 34:14 and note.

37:28 faithful ones. See note on 4:3.

37:29 dwell in it forever. They and their children and children’s children, in contrast to the wicked (v. 28).

37:30 wisdom. See 119:98,130; Dt 4:6.

37:31 hearts. See note on 4:7. do not slip. From the right path (17:5).

37:32 lie in wait. See 10:8–9; see also note on 7:2. intent on putting them to death. Attempting to seize by false charges at court (v. 33) the very livelihood of their intended victims.

37:34 See v. 9.

37:35–36 Cf. vv. 25–26.

37:37–38 The great contrast: hope for the “upright,” no hope for the “wicked.”

37:39–40 the righteous . . . them. They are not at the mercy of the wicked: The Lord is their refuge, and in spite of all that the wicked do the Lord makes secure their inheritance in the promised land.

Ps 38–41 The final four psalms of Book I are all linked by common central themes (see introductions to these psalms). One of these themes is confession of sin, which is found elsewhere in Book I only in Ps 25; 32 (see introductions to those psalms). Significantly, following a wisdom psalm (37), the first reference to sin here characterizes it as “folly” (38:5).

Ps 38 A lament for relief from a severe and painful illness, God’s “rebuke” (v. 1) for a sin David has committed (vv. 3–4, 18). Neither the specific occasion nor the illness can be identified. David’s suffering is aggravated by the withdrawal of his friends (v. 11) and the unwarranted efforts of his enemies to seize this opportunity to bring him down (vv. 12,16,19–20). In traditional Christian usage, this is one of seven penitential psalms (see introduction to Ps 6). Like Ps 33 (see introductory note on its structure), its length (22 verses) may be based on the number of letters in the Hebrew alphabet. The psalm is composed of five stanzas of four verses each, with a two-verse conclusion.

38 title A petition. Occurs elsewhere only in the title of Ps 70.

38:1–4 Plea for relief from the Lord’s rebuke.

38:1 anger . . . wrath. See note on 2:5.

38:2 arrows. A vivid metaphor for God’s actions against him (see Job 6:4; 34:6; La 3:12; Eze 5:16; see also note on Ge 9:13). your hand has come down on me. See 32:4 and note on 32:3–5.

38:3 bones. See note on 6:2.

38:4 burden. Not only a psychological “burden of guilt” but the heavy burden of suffering described in vv. 5–8.

38:5–8 The devastating physical and psychological effects of his illness.

38:8 heart. See note on 4:7.

38:9–12 Renewed complaint, with further elaboration of his troubles: his illness (v. 10), abandonment by his friends (v. 11) and the hostility of his enemies (v. 12).

38:10 light has gone from my eyes. See note on 13:3.

38:11 See note on 31:11–12.

38:12 See note on 5:9. set their traps. See note on 9:15.

38:13–16 Let the Lord answer (v. 15) my enemies. Like a person who cannot hear or speak, David will not reply to his enemies (vv. 13–14); he waits for the Lord to act in his behalf (vv. 15–16). See 1Sa 25:32–39; 2Sa 16:10,12.

38:16 when my feet slip. When he experiences a personal blow to health or circumstance—here referring to his illness (66:9; 94:18; 121:3).

38:17–20 As health declines, the vigor of his many enemies increases.

38:17 about to fall. Death seems near (see note on 13:4). fall. In Hebrew, a verbal link with 35:15 (“stumbled”).

38:18 See vv. 3–4; Ps 32.

38:19–20 He has sinned against the Lord, but he is innocent of any wrong against those attacking him (see note on 35:19).

38:20 repay my good. See 35:12–14. lodge accusations against. Accuse (falsely), as in 71:13; 109:4,20,29; Zec 3:1.

38:21–22 In conclusion, a renewed appeal.

Ps 39 David’s poignant lament when deeply troubled by the fragility of human life. He is reminded of this by the present illness through which God is rebuking him (vv. 10–11) for his “transgressions” (v. 8). Ps 38 speaks of silence before the enemy, Ps 39 of silence before God. Both are laments in times of illness (God’s “rebuke,” v. 11; 38:1); both acknowledge sin, and both express deep trust in God. See introduction to Ps 40. In addition, this psalm has many links with Ps 90; see also Ps 49. The psalm’s structure is symmetrical: The first two stanzas of five and three Hebrew poetic lines are balanced by the last two stanzas of five and three lines. At the center (v. 6; see note on 6:6) stands a wisdom observation that places David’s situation in the broader context of a widespread human condition (see note on v. 6).

39 title For the director of music. See note on Ps 4 title. Jeduthun. One of David’s three choir leaders (1Ch 16:41–42; 25:1,6; 2Ch 5:12; called his “seer” in 2Ch 35:15). Jeduthun is probably also the Ethan of 1Ch 6:44; 15:19; if so, he represented the family of Merari, even as Asaph did the family of Gershon and Heman the family of Kohath, the three sons of Levi (1Ch 6:16, 33,39,43–44). See titles of Ps 62; 77; 89.

39:1–3 Introduction: Having determined to keep silent, he could finally no longer suppress his anguish.

39:1 He had kept a muzzle on his mouth for fear that rebellious words would escape in the hearing of the wicked (see Ps 73).

39:2–3 Suppressed anguish only intensified the agony (see Jer 20:9).

39:4–5 A prayer for understanding and patient acceptance of the brief span of human life.

39:4 how fleeting my life is. See 78:39 and note on 37:20.

39:5 as nothing before you. See 90:4. but a breath. See v. 11; 62:9; 144:4. For Selah, see NIV text note and note on 3:2.

39:6 Could almost serve as a summary of Ecclesiastes.

39:7–11 A prayer for forgiveness and rescue.

39:8 Save me. As from an enemy. scorn of fools. If the Lord does not restore him, he will be mocked (22:7–8; 69:6–12) by godless fools (14:1).

39:10 blow of your hand. See 32:4; 38:2.

39:11 rebuke and discipline. See 6:1; 38:1. but a breath. See note on v. 5.

39:12–13 A prayer simply for a return to previous joys of life for the time he has left.

39:12 a foreigner, a stranger. He lives this life before God only as a pilgrim passing through, as his ancestors were (see Abraham’s words about himself in Ge 23:4; see also 1Pe 2:11; Heb 11:13 and note).

39:13 Look away from me. See Job 7:17–19; 10:20–21; 14:6. enjoy life again. See Job 9:27; 10:20. am no more. Here there is no glimpse of what lies beyond the horizon of death (see note on 6:5).

Ps 40–41 Book I of the Psalter closes with two psalms containing “Blessed are those [or “is the one”] who” statements (40:4; 41:1), thus balancing the two psalms with which the Book begins (1:1; 2:12). In this way, the whole of Book I is framed by declarations of the blessedness of those who “delight . . . in the law of the LORD” (1:2), who “take refuge in him” (2:12), who do “not look to the proud” but make the Lord their trust (40:4) and who have “regard for the weak” (41:1)—a concise instruction in godliness. See introduction to Ps 1–2.

Ps 40 A psalm of both thanksgiving for past help and lament over current troubles. The causes of distress are not specified, but David acknowledges that they are occasioned by his sin (v. 12), as in Ps 38–39; 41 (see introductions to Ps 39; 41). They are aggravated by the gloating of his enemies, a theme also present in Ps 38–39; 41 (see introduction to Ps 38). The psalm begins with praise of God for his past mercies (vv. 1–5: two stanzas of five Hebrew poetic lines each) and a testimony to the king’s own faithfulness to the Lord (vv. 6–10: two three-line stanzas). These form the grounds for his present appeal for help (vv. 11–17: two five-line stanzas and a concluding couplet; note the structural centering of vv. 6–10). For other lengthy prefaces to prayer, see Ps 44; 89. Ps 70 is a somewhat revised duplicate of vv. 13–17 of this psalm.

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

40:1–5 Praise of the Lord for past mercies (see introduction to Ps 9).

40:1–3 David’s experience of God’s past help in time of trouble, which moved him to praise and others to faith (see notes on 7:17; 9:1).

40:2 See 30:1 and note.

40:3 new song. See note on 33:3. Many will see. As a result of David’s praise (see 18:49; 22:22–31; see also note on 9:1). fear. See notes on 15:4; 25:12; 34:8–14; Pr 1:7; Lk 12:5.

40:4–5 The Lord’s benevolence to others: to all who trust in the Lord (v. 4), and to his people Israel (v. 5).

40:4 See Jer 17:7; praise of the Lord for the blessedness of those who trust in him (32:1–2; 146:5). Blessed. See note on 1:1. proud. See note on 31:23.

40:5 wonders. See note on 9:1. planned. God’s actions in behalf of Israel are according to his predetermined purpose (Isa 25:1; 46:10–11).

40:6–8 David’s commitment to God’s will. Heb 10:5–10 applies these verses to Christ (see notes there).

40:6 did not desire . . . not require. More important is obedience (1Sa 15:22), especially to God’s moral law (Isa 1:10–17; Am 5:21–24; Mic 6:6–8)—i.e., the ten basic commandments of his covenant (Ex 20:3–17; Dt 5:7–21). ears . . . opened. Ears made able and eager to hear God’s law (Pr 28:9; Isa 48:8; 50:4–5).

40:7 Here I am, I have come. Probably refers to David’s commitment to the Lord at the time of his enthronement. it is written about me in the scroll. Some take this to be a reference to a prophecy, perhaps Dt 17:14–15. The context, however, strongly suggests that the “scroll” refers to the personal copy of the law that the king is to “write for himself” (Dt 17:18) at the time of his enthronement to serve as the covenant charter of his administration (see Dt 17:18–20; 2Ki 11:12; cf. 1Ki 2:3; see also NIV text note).

40:8 I desire. Whatever is in full accord with God’s “desire” (v. 6)—a claim that frames the stanza.

40:9–10 David’s life is filled with praise, proclaiming God’s faithful and loving acts on behalf of his people (cf. 85:10–11). This, too, God desires more than animal sacrifices (50:7–15).

40:9 proclaim. See 68:11; 96:2; as good tidings (1Ki 1:42; Isa 40:9; 41:27; 52:7; 61:1). in the great assembly. See note on 1:5. not seal my lips. He is not silent about God’s praise (see 38:13–16; 39:1 and notes).

40:10 heart. See note on 4:7. your love and your faithfulness. See note on 26:3.

40:11–17 The prayer for help.

40:11–13 David’s plea for deliverance from his troubles.

40:11 your love and faithfulness. Which he has been proclaiming to all at the temple (see v. 10 and note).

40:12 sins have overtaken me. In the form of the “troubles without number” that burden him (see Ps 38–39 and their introductions). cannot see. See note on 13:3. more than the hairs of my head. See Mt 10:30; Lk 12:7. heart. See note on 4:7.

40:14–16 Prayer for God’s saving help to confound David’s adversaries and move the godly to praise. For harassment by enemies in times of trouble, see 38:12; 39:8; 41:5,7 and often in the Psalms (see note on 5:9). For both form and substance, see 35:26–27.

40:14 shame . . . confusion . . . disgrace. David asks that those who have wished to put him to public shame be put to shame themselves (see note on 5:10).

40:15 Aha! Aha! See note on 3:2.

40:17 poor and needy. In need of God’s help (see notes on 34:6; 35:10).

Ps 41 David’s lament when seriously ill. He acknowledges that his illness is related to his sin (v. 4). See introductions to Ps 38–40. His enemies greet the prospect of his death with malicious glee (see note on 5:9), and even his “close friend” (v. 9) betrays his friendship (see note on 31:11–12). This psalm concludes a collection of four psalms connected by common themes and, together with Ps 40, forms the conclusion to Book I (see introduction to Ps 40–41). (Book I begins and ends with a “Blessed” psalm.) In its structure, the psalm is symmetrical, composed of four stanzas of three verses each. The first and fourth stanzas frame the psalmist’s complaint with expressions of confidence; stanzas two and three elaborate the complaint itself. Verse 13 is actually not part of the psalm but the doxology that closes Book I (see note on v. 13).

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

41:1–3 Confidence that the Lord will restore.

41:1 Blessed are those who have regard for the weak. True of all, but especially of a king, whose duty it is to defend the powerless (72:2,4,12–14; 82:3–4; Pr 29:14; 31:8–9; Isa 11:4; Jer 22:16). Blessed. See note on 1:1.

41:4–6 David prays for God to show mercy and heal him.

41:4 sinned. See note on 32:3–5.

41:5 When will he die . . . ? See note on 3:2. his name perish. See note on 9:5.

41:6 see me. Visit me in my sickness. speaks falsely. Speaks as if he were my friend. heart. See note on 4:7.

41:7–9 His enemies and his friend.

41:9 close friend . . . who shared my bread. One who shared the king’s table—i.e., was an honored, as well as trusted, friend (see note on 31:11–12). Reference may be to one who had sealed his friendship by a covenant (see note on 23:5). For Jesus’ use of this verse in application to himself, see Jn 13:18. In fulfilling the role of his royal ancestor as God’s anointed king over Israel, the greatest Son of David also experienced the hostility of others and the betrayal of a trusted associate.

41:10–12 Prayer, with confidence.

41:10 that I may repay them. That I (as king) may call them to account.

41:12 my integrity. See note on 15:2. in your presence. As the royal servant of Israel’s heavenly King. (For the idiom, see 101:7; 1Sa 16:22, “in my service”; 1Ki 10:8, “before you”; 17:1, “whom I serve.”) forever. Never to be rejected (2Sa 7:15–16).

41:13 The doxology with which the worshiping community is to respond to the contents of Book I (see 72:18–19; 89:52; 106:48; 150).

Ps 42–45 Book II of the Psalter begins with three psalms (but see introduction to Ps 42–43) and an attached royal psalm in perfect balance with the ending of Book II (see introduction to Ps 69–72). These psalms contain certain key words found elsewhere in Book II only in Ps 69–71—and in the cluster of seven psalms placed at the center of this Book (see introduction to Ps 54–60). Although Ps 42–43 is the lament of an individual and Ps 44 a community lament, the two have much in common. Central to both is the cry, “Why, God?” (42:9; 43:2; 44:23–24)—why have you forgotten me/us (42:9; 44:24) and rejected me/us (43:2; 44:23) in the face of the oppression of our enemies (42:9; 44:24)? But that “Why?” (see note on 6:3), so expressive of the tension faith experiences in the face of such circumstances as the psalmists describe, is not the last word. Just here—and that in the first of these two introductory psalms—the psalmist speaks to his despondency with his own faithful refrain, “hope in God” (42:5,11; 43:5), because his “love” will not fail (42:8; 44:26).

Following the communal cry of anguish over God’s apparently unprovoked abandonment of his people to the pillage and ridicule of foreign peoples (Ps 44), the editors of the Psalter have pointed its readers to the Lord’s anointed as he is depicted in an honorific song on one of the high days of his reign. In this song two relevant themes loom large: (1) the king’s responsibility to uphold justice within the realm and to protect the people from external enemies and (2) the assurance of his enjoying God’s favor so that his kingdom flourishes under his rule and his dynasty is stable and enduring—of which the glory of his wedding to a foreign princess is a token.

Ps 42–43 A lament with a prayer for deliverance from being “oppressed by the enemy” (42:9; 43:2) and for restoration to the presence of God at his temple. That these two psalms form a single prayer (though they are counted as two psalms also in the Septuagint, the pre-Christian Greek translation of the OT [but see NIV text note]) is evident from its unique structure (see below) and the development of common themes. Ps 43 may have come to be separated from Ps 42 for a particular liturgical purpose (see introduction to Ps 9). The speaker may have been a leading member of the Korahites, whose normal duties involved him in the liturgical activities of the temple (see especially 42:4 and note on Ps 42 title). This psalm begins Book II of the Psalter (see introduction to Ps 42–45), a collection that is distinguished from Book I primarily by the fact that the Hebrew word for “God” (Elohim) predominates, whereas in the first book the Hebrew word for “the LORD” (Yahweh) predominates.

Structurally, the three stanzas of this psalm are symmetrical (each contains four verses), and each is followed by the same refrain (42:5,11; 43:5). The middle stanza, however, has at its center (see note on 6:6) an additional verse (42:8) that interrupts the developing thought and injects a note of confidence, such as comes to expression also in the threefold refrain. Apart from the refrains, the prayer is framed by an expression of longing for God’s presence (42:1) and a vow to praise God at his altar (43:4; see note there). For other psalms with recurring refrains, see Ps 46; 49; 59; 80; 107.

42 title For the director of music. See note on Ps 4 title. maskil. See note on Ps 32 title. of the Sons of Korah. Or “for the Sons of Korah”; see “For Jeduthun” in Ps 39 title. “Sons of Korah” refers to the Levitical choir made up of the descendants of Korah appointed by David to serve in the temple liturgy. The Korahites represented the Levitical family of Kohath, son of Levi. Their leader in the days of David was Heman (see Ps 88 title)—just as Asaph led the choir of the Gershonites and Jeduthun (Ethan) the choir of the Merarites (see 1Ch 6:31–47 and note on Ps 39 title). This is the first of a collection of seven psalms ascribed to the “Sons of Korah” (Ps 42–49); four more occur in Book III (Ps 84–85; 87–88).

42:1–4 Longing to be with God at the temple.

42:1 deer pants for . . . water. Because its life depends on water—especially when being pressed by hunters, as the psalmist was by his oppressors. soul. See note on 6:3.

42:2 My soul thirsts for God. See 63:1; cf. Isa 55:1 and note; Mt 5:6. living God. See Dt 5:26. When . . . ? Circumstances (v. 9; 43:1–2) now prevent him from being at the temple. meet with God. Enter his presence to commune with him (Ex 19:17; 29:42–43; 30:6,36).

42:3 day and night. See vv. 8,10. Where is your God? See notes on 3:2; 10:11.

42:4 soul. See note on 6:3.

42:5 The refrain: The psalmist speaks to his despondency by encouraging himself to trust in God (see 27:13–14 and introduction to Ps 27). praise him. For his saving help (see notes on 7:17; 9:1; see also 43:4).

42:6–10 The cause and depth of the trouble of his soul.

42:6 soul is downcast. See vv. 5,11; 43:5. therefore I will remember you. As he remembers (v. 4) in his exile the joy of his past intimacy with God, so now in his exile he remembers God and painfully laments (vv. 7,9–10), yet not without hope (v. 8). from the land . . . from Mount Mizar. Probably indicating that the author speaks from exile outside the contemporary boundaries of Israel and Judah. Some think the author locates himself at Mount Mizar (a small peak or village, not otherwise known) on the flanks of Mount Hermon somewhere near the headwaters of the Jordan.

42:7 Deep calls . . . your waterfalls. Often taken to be an allusion to the cascading waters of the upper Jordan as they rush down from Mount Hermon. It is more likely, however, that this is a literary allusion to the “waterfalls” by which the waters from God’s storehouse of water above (see note on 36:8)—the “deep” above—pour down into the streams and rivers that empty into the seas—the “deep” below. It pictures the great distress the author suffers, and the imagery is continued in the following reference to God’s “waves and breakers” sweeping over him (see 69:1–2; 88:7; Jnh 2:3,5; see also note on 32:6). God’s hand is involved in the psalmist’s suffering, at least to the extent that he has allowed this catastrophe. He seems to the psalmist to have “forgotten” (v. 9)—to have “rejected” (43:2)—him. But he makes no link between this and any sin in his life (Ps 44; 77).

42:8 The center: confession of hope in all the trouble. directs his love. Sends forth his love, like a messenger to do his will (43:3). love. See article. his song. A song concerning him. prayer. Praise and prayer belong together in the thought of the psalmist.

42:9 Echoed in 43:2. Rock. See note on 18:2. Why . . . ? Why . . . ? See note on 6:3 and introduction to Ps 42–45.

42:10 See v. 3. bones. See note on 6:2.

43:1–4 Prayer for deliverance from the enemy and for restoration to God’s presence.

43:1 A plea in the language of the court (see introduction to Ps 17).

43:2 Echoes 42:9.

43:3 your light and your faithful care. Personified as God’s messengers who work out (1) his salvation (light; see note on 27:1) and (2) his faithful care in behalf of his own (26:3; 30:9; 40:10). holy mountain. See note on 2:6.

43:4 See note on 7:17. to the altar. See 26:6 and note.

Ps 44 Israel’s lament to the Lord after suffering a devastating defeat at the hand of an enemy. The psalm probably relates to an experience of the kingdom of Judah (which as a nation did not break covenant with the Lord until late in their history), perhaps during the reign of Jehoshaphat or Hezekiah.

Structurally, three thematic developments rise one upon the other as the psalm advances to the prayer in the closing verses. First there is praise of the Lord for past victories (vv. 1–8), second a description of the present defeat and its consequences that begins the lament proper (vv. 9–16), third a plea of innocence (vv. 17–22), then finally the prayer (vv. 23–26). Each of the themes (recalling of past mercies, description of the present distress and claim of covenant loyalty) in its own way functions as a ground for the appeal for help (see Ps 40 and its introduction). For the thematic links between Ps 44 and 42–43 and the function of these psalms in the arrangement of Book II, see introduction to Ps 42–45.

44 title See note on Ps 42 title.

44:1–8 Praise to God for past victories: (1) those by which Israel became established in the land (vv. 1–3) and (2) those by which Israel has been kept secure in the land (vv. 4–8).

44:1 See 78:3.

44:3 light of your face. See notes on 4:6; 13:1.

44:4 my. Here and elsewhere in this psalm the first-person singular pronoun refers to the nation corporately (see note on Ps 30 title). Jacob. See note on 14:7.

44:5,8 your name. See v. 20; see also note on 5:11.

44:8 In God we make our boast. That is, we give God all the praise. For Selah, see NIV text note and note on 3:2.

44:9–16 But now you have forsaken us: (1) You have caused us to suffer defeat (vv. 9–12); (2) you have shamed us before our enemies (vv. 13–16).

44:11 gave us up to be devoured like sheep. Have not protected us as our Shepherd-King (see v. 4 and note on 23:1).

44:12 sold your people. Like chattel no longer valued (see Dt 32:30; Jdg 2:14). for a pittance. For nothing of value (see Isa 52:3; Jer 15:13; cf. Isa 43:3–4).

44:14 byword. An expression of disdain. shake their heads. In scorn (64:8).

44:16 bent on revenge. See 8:2 and note.

44:17–22 And we have not been disloyal to you: (1) We have not been untrue to your covenant (vv. 17–19); (2) you are our witness that we have not turned to another god (vv. 20–22).

44:17 your covenant. See Ex 19–24.

44:18 hearts. See note on 4:7. your path. The way marked out in God’s covenant (see note on 5:8).

44:19 you crushed us. But that cannot be used as evidence that we have been disloyal. haunt for jackals. A desolate place, uninhabited by people (Isa 13:22; Jer 9:11). deep darkness. The absence of all that was associated with the metaphor “light” (see notes on 30:1; 36:9).

44:20 spread out our hands. Prayed (see Ex 9:29 and note).

44:22 Yet for your sake. From the time of Israel’s stay in Egypt (Ex 1), they had suffered the hostility of the nations because of their relationship with the Lord (Mt 10:34). For Paul’s application of this verse to the Christian community in the light of Christ’s death and resurrection, see Ro 8:36.

44:23–26 The appeal for help: (1) awake to our need (vv. 23–24); (2) arise to our help (vv. 25–26; see introduction to Ps 16).

44:23 Awake. See note on 7:6. Why . . . ? See note on 6:3 and introduction to Ps 42–45.

44:24 hide your face. See note on 13:1.

44:25 brought down to the dust. About to sink into death (see 22:29 and note; see also note on 30:1). In Hebrew there is a verbal link with the refrain, “Why, my soul, are you downcast?” in Ps 42–43.

44:26 Rise up and help. See 46:1,5; see also note on 3:7. unfailing love. See article; see also 42:8 and note.

Ps 45 A song in praise of the king on his wedding day (see title; see also introduction to Ps 42–45). He undoubtedly belonged to David’s dynasty, and the song was probably used at more than one royal wedding. Since the bride is a foreign princess (see vv. 10,12), the wedding reflects the king’s standing as a figure of international significance (see note on v. 9). Accordingly he is addressed as one whose reign is to be characterized by victories over the nations (vv. 3–5; cf. Ps 2; 110). As a royal son of David, he is a type (foreshadowing) of Christ. After the exile this psalm was applied to the Messiah, the promised Son of David who would sit on David’s throne (for the application of vv. 6–7 to Christ, see Heb 1:8–9). The superscription implies that it was composed and sung by a member of the Levitical temple choir. As a word from one of the temple personnel, the song was likely received as a word from the temple—and from the One who sat enthroned there.

In its structure, the song is framed by vv. 1,17, while vv. 2,16 constitute a secondary frame within them—all addressed to the king. The body of the song falls into two parts: (1) words addressed to the king (vv. 3–9) and (2) words addressed to the royal bride (vv. 10–15). These in turn each contain two parts, reflecting a similar pattern: (1) (a) exhortations to the king (vv. 3–5), (b) the glory of the king (vv. 6–9); (2) (a) exhortations to the bride (vv. 10–12), (b) the glory of the bride (vv. 13–15).

45 title For the director of music. See note on Ps 4 title. To the tune of. See note on Ps 9 title. Lilies. See Ps 69 title. “Lilies” may be an abbreviated form of “The Lily (Lilies) of the Covenant” found in the titles of Ps 60; 80. Of the Sons of Korah. See note on Ps 42 title. maskil. See note on Ps 32 title. song. See note on Ps 30 title.

45:1 See v. 17, where the speaker pledges (perhaps by means of this song) to perpetuate the king’s memory throughout the generations and awaken the praise of the nations. heart. See note on 4:7.

45:2 most excellent of men. One who is a very handsome man—but this king is so far beyond ordinary men as to be almost godlike (see note on v. 6). lips . . . anointed with grace. See Pr 22:11; Ecc 10:12; cf. Isa 50:4; Lk 4:22; see also v. 16, where it is suggested that such a king will be perpetuated in his sons. forever. See note on v. 6.

45:3–5 Go forth with your sword victoriously in the service of all that is right, and clothe yourself thereby with glory—make your reign adorn you more truly than the wedding garb with which you are now arrayed (v. 8).

45:3 clothe yourself with. See note on 109:29. splendor and majesty. See 21:5 and note.

45:4 justice. See notes on 37:6; Zec 7:9; see also Introduction to Amos: Theological Theme and Message. awesome deeds. See 66:5; 106:22; 145:6.

45:5 nations fall beneath your feet. See 2:8–9; 110:1–2,5–6.

45:6–9 The glory of the king’s reign: justice and righteousness (Ps 72).

45:6 O God. Possibly the king’s throne is called God’s throne because he is God’s appointed regent. But it is also possible that the king himself is addressed as “god.” The Davidic king (the “LORD’s anointed,” 2Sa 19:21), because of his special relationship with God, was called at his enthronement the “son” of God (2:7; 2Sa 7:14; 1Ch 28:6; cf. Ps 89:27). In this psalm, which praises the king and especially extols his “splendor and majesty” (v. 3), it is not unthinkable that he was called “god” as a title of honor (cf. Isa 9:6). Such a description of the Davidic king attains its fullest meaning when applied to Christ, as the author of Hebrews does (Heb 1:8–9). (The pharaohs of Egypt were sometimes addressed as “my god” by their vassal kings in Canaan, as evidenced by the Amarna letters; see chart.) for ever and ever. See vv. 2,17. Such was the language used with respect to kings (see note on 21:4). It here gains added significance in the light of God’s covenant with David (89:4,29,36; 132:12; 2Sa 7:16). In Christ, the Son of David, it is fulfilled. scepter. See photo.

45:7 companions. The noble guests of the king, perhaps from other lands. oil of joy. God has anointed him with a more delightful oil than the aromatic oils with which his head and body were anointed on his wedding day—namely, with joy (23:5; Isa 61:3).

45:8–9 The glory of the king’s wedding.

45:8 myrrh. See notes on Ge 37:25; SS 1:13. aloes. See note on SS 4:14. cassia. See note on Ex 25:6. palaces adorned with ivory. See 1Ki 22:39; Am 3:15; 6:4.

45:9 Daughters of kings. Whether members of his royal harem (1Ki 11:1–3) or guests at his wedding, they represent international recognition of the king. in gold of Ophir. Adorned with jewels of finest gold (see notes on Ge 10:29; 1Ki 9:28) and all the finery associated with it.

45:10–15 Admonition to and commendation of the royal bride.

45:10 Forget your people and your father’s house. A call to transfer her loyalty to her new husband, the king, and his people.

45:12 city of Tyre. See note on 2Ki 19:21. The king of Tyre was the first foreign ruler to recognize the Davidic dynasty (2Sa 5:11), and Solomon maintained close relations with that city-state (1Ki 5; 9:10–14,26–28). As a great trading center on the Mediterranean coast, Tyre was world renowned for its wealth (Isa 23; Eze 26:1—28:19). people of wealth. Such as those from your homeland. seek your favor. Desire to be in your good graces as the wife of this king. These honors will be yours if you faithfully honor your royal husband.

45:14 virgin companions. She too has “companions” (v. 7), perhaps her permanent attendants.

45:16 Your. The king’s. take the place of your fathers. As the family line continues (dynastic succession). Perhaps it is also hinted that they will surpass the fathers in honor (see note on v. 2). land. Or “earth.”

45:17 See note on v. 1. for ever and ever. See note on v. 6.

Ps 46–48 Following the cluster of psalms that introduce Book II of the Psalter (see introduction to Ps 42–45), the next thematically related cluster of psalms all express confidence in the security of God’s people in the midst of a threatening world. Ps 46 and 48 focus on the security of Jerusalem, “the city of [our] God” (46:4; 48:1), and Ps 47 on the worldwide reign of “the great King” (47:2), whose royal city Jerusalem is (48:2).

Ps 46 A celebration of the security of Jerusalem as the city of God (the inspiration of Martin Luther’s great hymn “A Mighty Fortress Is Our God”; see vv. 7,11). Thematically, this psalm is closely related to Ps 48 (see also Ps 76; 87), while Ps 47 celebrates God’s victorious reign over all the earth (see introduction to Ps 46–48). It probably predates the exile. However, as a song concerning the “city of God” (v. 4), the royal city of his kingdom on earth (Ps 48), it remained for Israel a song of hope celebrating the certain triumph of God’s kingdom. It was originally liturgical and sung at the temple: The citizens of Jerusalem (or the Levitical choir in their stead) apparently sang the opening stanza (vv. 1–3) and the responses (vv. 7,11), while the Levitical leader of the liturgy probably sang the second and third stanzas (vv. 4–6,8–10). In its structure, apart from the refrains (vv. 7,11), the psalm is composed of three symmetrical stanzas, each containing three verses. For other psalms with recurring refrains, see introduction to Ps 42–43.

46 title For the director of music. See note on Ps 4 title. Of the Sons of Korah. See note on Ps 42 title. According to. See note on Ps 6 title. alamoth. See NIV text note. Since the Hebrew word appears to mean “young women,” the phrase “According to alamoth” may refer to the “young women playing the timbrels” who accompanied the singers as the liturgical procession made its way to the temple (68:25). A song. See note on Ps 30 title.

46:1–3 A triumphant confession of fearless trust in God, though the continents break up and sink beneath the surging waters of the seas—i.e., though the creation itself may become chaotic (see Ge 1:2; Jer 4:23 and note) and all may appear to be going down before the onslaught of the primeval deep. The described upheaval is probably imagery for great threats to Israel’s existence (see note on 32:6), especially from their enemies (see vv. 6,8–10; 65:5–8).

46:3 For Selah, see NIV text note and note on 3:2.

46:4–6 A description of blessed Zion—a comforting declaration of God’s mighty, sustaining presence in his city.

46:4 river. Jerusalem had no river, unlike Thebes (Na 3:8), Damascus (2Ki 5:12), Nineveh (Na 2:6,8) or Babylon (137:1)—yet she had a “river.” Here the “river” of 36:8 (see note there) serves as a metaphor for the continual outpouring of the sustaining and refreshing blessings of God, which make the city of God like the Garden of Eden (see v. 5; Ge 2:10; Isa 33:21; 51:3; cf. also Eze 31:4–9). city of God. See v. 5; see especially Ps 48. God . . . Most High. That is, God Most High (see 57:2; see also note on 3:7). Most High. See note on Ge 14:19. dwells. See note on 9:11.

46:5 at break of day. When attacks against cities were likely to be launched. His help brings on the dawn of deliverance, dispelling the night of danger (see 44:19 and note; cf. Isa 37:36 for an example).

46:6 The effect of God’s voice dwarfs the tumult of the nations. Nations . . . fall. Because of God’s victory (vv. 8–9; 48:4–7). in uproar. See v. 3 and note on vv. 1–3; see also 2:1–3; Rev 11:18. lifts his voice. See 2:5; 9:5; Jer 25:30; Am 1:2; see also 104:7. God’s thunder is evoked (see introduction to Ps 29), the thunder of his wrath (18:13; Isa 2:10). earth melts. As though struck by lightning (97:4–5).

46:7 The people’s glad response (also v. 11). LORD Almighty. See note on 1Sa 1:3. Jacob. See note on 14:7.

46:8–10 A declaration of the blessed effects of God’s triumph over the nations.

46:8 Come and see. An invitation to see God’s victories in the world (see 48:8 and note). the LORD. Emphatic because of its rare use in Book II of the Psalter. on the earth. Among the hostile nations.

46:9 No more attacks against his city. The verse probably speaks of universal peace (see note on 65:6–7). breaks . . . shatters . . . burns. See 76:3; see also 1Sa 2:4. For the Messiah’s universal victory over Israel’s enemies, see Isa 9:2–7.

46:10 He says. God’s voice breaks through as he addresses the nations (v. 6)—the climax. Be still. Here, the Hebrew for this phrase probably means “Stop!” or “Enough!” as in 1Sa 15:16. know. Acknowledge. I will be exalted . . . in the earth. God’s mighty acts in behalf of his people will bring him universal recognition, a major theme in the Psalter (22:27; 47:9; 57:5,11; 64:9; 65:8; 66:1–7; 67:2–5,7; 77:14; 86:9; 98:2–3; 99:2–3; 102:15) and elsewhere in the OT (Ex 7:5; 14:4,18; Lev 26:45; Nu 14:15; 1Sa 17:46; 1Ki 8:41–43; 2Ki 19:19; Isa 2:2–3; 11:10; 25:3; 49:6–7; 51:5; 52:10; 60:1–14; 62:1–2; Jer 16:19; Eze 20:41; 28:25; 36:23; Hab 2:14). This has proven to be supremely true of God’s climactic saving act in the birth, life, death, resurrection and glorification of Jesus Christ—yet to be brought to complete fruition at his return.

46:11 See note on v. 7.

Ps 47 Celebration of the universal reign of Israel’s God: a testimony to the nations. This psalm belongs to a group of hymns to the Great King found elsewhere clustered in Ps 92–100. Here it serves to link Ps 46 and 48, identifying the God who reigns in Zion as “the great King over all the earth” (v. 2; see v. 7; 48:2; see also introduction to Ps 46–48). It dates from the period of the monarchy and was composed for use in the temple liturgy on one of the high festival days. The specific setting is perhaps the Festival of Tabernacles (Lev 23:34), which was also the festival for which Solomon waited to dedicate the temple (1Ki 8:2). A liturgical procession is presupposed (v. 5), similar to that indicated in Ps 24; 68. Later Jewish usage employed this psalm in the synagogue liturgy for Rosh Hashanah (the New Year festival). The Christian church has appropriately employed it in the celebration of Christ’s ascension (v. 5). Structurally, an introductory call to praise (v. 1) is followed by three stanzas of three Hebrew poetic lines each (vv. 2–4,5–7,8–9) devoted to the praise of which God is worthy as “the King of all the earth” (v. 7).

47 title See note on Ps 42 title.

47:1–4 The nations are called to rejoice in the God of Israel, the Lord over all the earth—OT anticipation of the evangelization of the nations (see notes on v. 9; 9:1).

47:1 Clap your hands. As at the enthronement of a king (see 2Ki 11:12; see also 98:8) or at other times of rejoicing (Isa 55:12). cries of joy. See 1Ki 1:40; 2Ki 11:14.

47:2–3 The Lord of all the earth has shaped the destiny of his people Israel (105:6; 135:4; Ex 9:29; 15:1–18; 19:5–6; Dt 7:6; 14:2; Isa 41:8).

47:2 LORD Most High is awesome. See 68:35; 89:7; 99:3; 111:9; cf. note on 45:4. Most High. See note on Ge 14:19. great King. A title often used by the imperial rulers of Assyria (see note on 2Ki 18:19).

47:3 See 2Sa 5:17–25; 8:1–14; 10.

47:4 inheritance. The promised land (Ge 12:7; 17:8; Ex 3:8; Dt 1:8; Jer 3:18). pride. That in which Jacob took supreme delight. Jacob. See note on 14:7. For Selah, see NIV text note and note on 3:2.

47:5–6 The center of the poem (see note on 6:6). These verses portray the liturgical ascension of God to the temple—perhaps represented by the processional bearing of the ark into the temple. The ark is symbolic of God’s throne; the temple is the earthly symbol of his heavenly palace (Ps 24; 68).

47:5 shouts of joy . . . sounding of trumpets. See note on v. 1. trumpets. The ram’s horn, here announcing the presence of God as King (98:6; Ex 19:16, 19; Jos 6:4).

47:7–9 The liturgical enthronement of God as world ruler.

47:7 God is the King of all the earth. See 2Sa 15:10; 2Ki 9:13; Isa 52:7. psalm. Hebrew maskil; see note on Ps 32 title.

47:8 seated on his holy throne. In the Most Holy Place of the temple, where he takes the reins of world rule into his hands (Jer 17:12). This verse is frequently echoed in Revelation (Rev 4:9, 10; 5:1,7,13; 6:16; 7:10,15; 19:4).

47:9 The nations acknowledge the God of Israel to be the Great King—anticipated as the final effect of God’s rule (see note on 46:10). as the people of the God of Abraham. Thus the promises to Abraham will be fulfilled (see Ge 12:2–3 and note; 17:4–6; 22:17–18). kings. See NIV text note; see also note on 3:3; cf. Isa 2:2; 56:7.

Ps 48 A celebration of the security of Zion (as viewed with the eyes of faith) in that it is the city of the Great King (see introductions to Ps 46–47; see also introduction to Ps 46–48). It may have been sung by the Levitical choir on behalf of the assembled worshipers at the temple. Structure and theme are beautifully matched. The first and last verses combine to frame the whole with a comforting confession concerning Zion’s God. The center, v. 8 (see note on 6:6), summarizes the main theme of the body of the psalm. Four stanzas (having a symmetrical pattern in Hebrew: three lines, four lines, four lines, three lines) develop the theme: (1) the beauty of Zion as God’s impregnable citadel (vv. 2–3); (2) the futility of all enemy attacks (vv. 4–7); (3) Zion’s joy over God’s saving acts (vv. 9–11)—related to the second stanza; (4) Zion as impregnable citadel (vv. 12–13)—related to the first stanza.

48 title song. See note on Ps 30 title. of the Sons of Korah. See note on Ps 42 title.

48:1 in the city of our God, his holy mountain. See 46:4. our God. Occurs in this psalm only here, in the center (v. 8) and at the end (v. 14). holy mountain. See 43:3; see also note on 2:6.

48:2–3 Describes the lofty impregnability of Mount Zion.

48:2 Beautiful. Its loftiness and secure position are its beauty (see note on 27:4). loftiness. Although not the highest ridge in its environment, in its significance as the mountain of God it is the “highest” mountain in the world (see 68:15–16 and note; Isa 2:2). joy of the whole earth. Perhaps referring to admiration from other nations, like that expressed by the queen of Sheba (1Ki 10:1–13). Zaphon. See NIV text note. Mount Zaphon in the far north was for the Phoenicians the sacred residence of El, the chief of their gods—as Mount Olympus was the mountain citadel of Zeus for the Greeks. Great King. See note on 47:2.

48:3 God himself, not Zion’s walls, was the city’s defense, a fact on which the next stanza elaborates (see note on vv. 12–13; see also Zec 2:5 and note). her citadels. See v. 13.

48:4–7 The futile attacks of hostile nations—they fled in panic when they saw that the Great King was in Zion. Such events as the destruction of the confederacy in the days of Jehoshaphat (2Ch 20) or the slaughter of the Assyrians in the time of Hezekiah (2Ki 19:35–36) may have been in the psalmist’s mind.

48:7 ships of Tarshish. Great merchant ships of the Mediterranean (see 1Ki 10:22 and note). shattered by an east wind. See Ac 27:14; see also 1Ki 22:48. east. See introduction above.

48:8 The central verse and theme (see note on 6:6). heard . . . seen. “Seen” is climactic, as in Job 42:5. They had heard because “our ancestors have told us what you did in their days” (44:1; see 78:3), but now in the liturgical experience of God at his temple they have “seen” how secure the city of God is. LORD Almighty. See note on 1Sa 1:3. our God. See note on v. 1. For Selah, see NIV text note and note on 3:2.

48:9–11 The worshipers meditate at the temple with joy because of God’s mighty acts in Zion’s behalf.

48:9 Within your temple. In the temple courts. unfailing love. See article. As is clear from vv. 10–11, reference here is to God’s saving acts by which he has expressed his covenant love for his people (31:21; 40:9–10).

48:10 name. See note on 5:11. reaches. From the temple to the ends of the earth (9:11; 22:27). righteousness. Righteous acts (see 40:9–10 and note; see also note on 4:1).

48:11 judgments. God’s righteous judgments, by which he has acted in defense of Zion.

48:12–13 The people are called to contemplate Zion’s defense, viewed from the perspective of what they have “seen” (v. 8) at the temple. The strength of Zion’s “towers,” “ramparts” and “citadels” is the presence of God.

48:14 our God. See note on v. 1. guide. The great Shepherd-King (see notes on 23:1,3). the end. Death.

Ps 49–53 This cluster of psalms presents a striking contrast that brings the Psalter’s call for godliness into sharp focus. On the one hand, we meet two psalms that face each other: (1) God’s summons to his people to come before him and hear his verdict concerning their lives (Ps 50) and (2) a penitent’s humble prayer for forgiveness and cleansing (Ps 51). On the other hand, these are bracketed by two psalms (49; 52) that denounce those who trust in their wealth (49:6; 52:7) and make their “boast” either in that wealth (49:6) or in the “evil” practices by which they obtained it (52:1). These descriptions of the ungodly are found nowhere else in the Psalter. In the first of these framing psalms, such people are characterized as “foolish” and “senseless” (49:10). So it is appropriate that this four-psalm segment of the Psalter has appended to it in climax a somewhat revised repetition of Ps 14 with its denunciation of the fools whose thoughts and ways are God-less. Placed immediately after Ps 46–48, these five psalms serve as a stern reminder that only those who put their trust in the Lord have reason to celebrate the security of “the city of our God” (48:1,8; see introduction to Ps 46–48).

Ps 49 A wisdom psalm concerning rich fools who proudly rely on their great wealth and on themselves to assure their welfare and security in the world (see Ps 52 and introduction to Ps 49–53). The Levitical author, a son of Korah, knows what it is to be without wealth (see Nu 18:21–24; Dt 14:27–29) and has observed the attitudes of many of the rich (vv. 5–6). He has seen through their folly, however, and offers his wisdom for all to hear (vv. 1–2), so that those who are awed by the rich may be freed from their spell. Inescapable death is the destiny and undoing of such “foolish and . . . senseless” (49:10) people, and in the end the “upright will prevail over them” (v. 14). As elsewhere (see note on structure in the introduction to Ps 33), the author has composed a poem of 22 Hebrew lines, in accordance with the number of letters in the Hebrew alphabet. The thematic structure is symmetrical: Following a four-line introduction (vv. 1–4), the instruction proper is developed in two balanced stanzas of eight lines each (vv. 5–11,13–19) with appended refrains (vv. 12,20). For other psalms with recurring refrains, see introduction to Ps 42–43. The date of this psalm may well be postexilic. See introduction to Ps 37.

49 title See note on Ps 42 title.

49:1–4 Introduction.

49:1–2 More like the address of the prophets (1Ki 22:28; Isa 34:1; Mic 1:2) than that of the wisdom teachers (34:11; Pr 1:8, 10; 2:1).

49:3 See Mt 12:34. wisdom. See article. heart. See note on 4:7.

49:4 turn my ear. The wisdom he is about to speak first had to be “heard” by him—all true wisdom is from God (Job 28). proverb . . . riddle. The two Hebrew words for these nouns were used to refer to insightful pieces of instruction that were artfully crafted (78:2 [“parable,” “things from of old”]; Pr 1:6; Eze 17:2 [“allegory,” “parable”]). with the harp. Another hint of the author’s sense of inspiration (1Sa 10:5–6; 2Ki 3:15).

49:5–11 Those of little means or power need not be unsettled when surrounded by rich fools who threaten and strut; death is their destiny.

49:6 who trust in their wealth. See 52:7. boast of. Or “boast in,” i.e., openly proclaim that they rely on their wealth to preserve them in a happy condition (see 52:1 and note).

49:7–9 Wealth cannot buy escape from death—not even one’s family “redeemer” can accomplish it (cf. Ex 21:30; Lev 25:47–49). Only God himself can redeem a life from the grave (see v. 15 and note).

49:10 Any who have “eyes in their heads” (Ecc 2:14) can see that even the wise die (Ecc 7:2; 9:5) and leave their wealth to others (Ecc 2:18,21). How much more the fool (73:18–20; 92:6–7)! See also 52:5; 89:48; Job 30:23; Ecc 2:14–16. wise . . . foolish . . . senseless. Essentially the “righteous” and the “wicked” of Ps 37. wealth. Often gotten by devious means that their foolish wisdom had contrived (vv. 5,12; see also 52:1–4,7). to others. But not to their children (see note on 37:29; see also 39:6; Lk 12:20–21).

49:11 Though they lavish wealth on their tombs and try at least to perpetuate their memory by putting their names to their large landholdings (Nu 32:41) as an enduring memorial, they only suffer the bitter irony of having their graves as their “eternal home” (Ecc 12:5). Cf. the psalmist’s hope in v. 15.

49:12 Their epitaph (see note on 10:18; see also Ecc 3:19; 7:2) and the psalm’s refrain (see v. 20 and note).

49:13–19 The final end of these rich fools and of the righteous—so why should any stand in awe of the rich?

49:13 in themselves. As those who have “succeeded” (v. 6). For Selah, see NIV text note and note on 3:2.

49:14 death will be their shepherd. For the imagery of death (or the grave) as an insatiable monster feeding on its victims, see 69:15; 141:7; Pr 1:12; 27:20; 30:15–16; Isa 5:14; Jnh 2:2; Hab 2:5. The imagery is borrowed from Canaanite mythology, which so depicts the god Mot (“Death”). As one Canaanite document reads, “Do not approach divine Mot, or he will put you like a lamb into his mouth.” prevail over. See Lev 26:17; Isa 14:2; in contrast to the situation referred to in v. 5. in the morning. See vv. 15,19 and notes on 6:5; 11:7; 16:9–11; 17:15. But see also introduction to Ps 57.

49:15 See note on vv. 7–9. redeem . . . from the realm of the dead. Cf. v. 11. While the psalmist may here refer to saving (for a while) from the universal prospect of death (as in Job 5:20; see 116:8), the context strongly suggests that he, as one of the upright, speaks of his final destiny. Perhaps the thought is of being conveyed into the presence of God in his heavenly temple, analogous to the later Jewish thought of being conveyed to “Abraham’s side” (Lk 16:22; see notes on 6:5; 11:7; 16:9–11; 17:15). take me to himself. See 73:24; Ge 5:24 and notes.

49:16 their houses. Their whole estates (Ex 20:17).

49:17 take nothing with them when they die. See 1Ti 6:7.

49:19 light of life. See notes on 27:1; 36:9; see also Isa 53:11.

49:20 The repeated refrain. See note on v. 12.

Ps 50 The Lord calls his covenant people to account. For this psalm’s place in the arrangement of the Psalter, see introduction to Ps 49–53. The psalm appears to have been composed for a temple liturgy in which Israel reaffirms their commitment to God’s covenant. A leader of the Levitical choir addresses Israel on behalf of the Lord (see Ps 15; 24, either of which may have been spoken earlier in the same liturgy). This liturgy was possibly related to the Festival of Tabernacles (see Dt 31:9–13; see also introduction to Ps 47). In its rebuke of a false understanding of sacrifice, the psalm has affinity with the prophecies of Amos, Micah and Isaiah and so may date from the late eighth and/or early seventh centuries bc. Others find a closer relationship with the reformation of Josiah (2Ki 22:1—23:25) and the ministry of Jeremiah. Structurally, the psalm has three parts: (1) the announcement of the coming of Israel’s covenant Lord to call his people to account (vv. 1–6); (2) the Lord’s words of correction for those of honest intent (vv. 7–15); (3) his sharp rebuke of “the wicked” among them (vv. 16–23).

50 title A traditional ascription of the psalm to Asaph; or it may mean “for Asaph” (see “For Jeduthun” in Ps 39 title) or for the descendants of Asaph who functioned in his place. This psalm may have been separated from the other psalms of Asaph (73–83) in order to be paired with Ps 51 in the cluster of Ps 49–53. Asaph was one of David’s three choir leaders (see notes on Ezr 2:41; Ps 39 title).

50:1–6 The Lord “comes” (v. 3) in the temple worship to correct and rebuke his people: Israel must know that the God of Zion is the God of Sinai (Ex 19:16–20).

50:1 The Mighty One, God, the LORD. A sequence found elsewhere only in Jos 22:22 (see note there). Ps 50 is noteworthy for its use of numerous names and titles for God (seven in all: three in v. 1, four in the rest of the psalm; see notes on vv. 6,14,21–22). the earth. See “the heavens . . . the earth” (v. 4) and “the heavens” (v. 6). When Moses renewed the covenant between the Lord and Israel on the plains of Moab, he called upon the heavens and the earth to serve as third-party witnesses to the covenant (see Dt 4:26; 30:19; 31:28 and notes). The Lord now summons these (vv. 1–4) to testify that his present word to his people is in complete accord with that covenant (Isa 1:2). God’s relationship with his people has the whole creation as its context, and for that reason the whole creation is a party of interest to that relationship (see Ge 1–3; see also Jer 12:4; Ro 8:22 and notes). Cf. Mic 6:1–2 and note.

50:2 perfect in beauty. Because God resides there (cf. Eze 27:3–4, 11; 28:12). shines forth. Manifests his glory as he comes to act (see 80:1; 94:1; Dt 33:2; cf. Eze 28:7,17), now calling his people to account but not yet announcing judgment as in Isa 1 or Mic 1.

50:3 comes. From his enthronement between the cherubim (80:1; 99:1; see also 1Sa 4:4; 2Sa 6:2; 2Ki 19:15) in the Most Holy Place of the temple (see note on 28:2; see also Isa 26:21; Mic 1:3). will not be silent. No longer (v. 21) will he let their sins go unrebuked. fire . . . tempest. See Ex 19:16,18.

50:4 judge. Call them to account in accordance with his covenant.

50:5 consecrated people. See note on 4:3. by sacrifice. Sacrifices were a part of the ritual that sealed the covenant (see Ex 24:4–8 and note on 24:6) and continued to be an integral part of Israel’s expression of covenant commitment to the Lord.

50:6 proclaim. See note on v. 1. righteousness. See note on 4:1. God of justice. See notes on 89:14; Ge 18:25; Zec 7:9; see also Introduction to Amos: Theological Theme and Message. For Selah, see NIV text note and note on 3:2.

50:7–15 The Lord corrects his people.

50:7 my people . . . your God. “Our God” (v. 3) and “your God” (here) reflect the covenant bond (see Zec 8:8 and note). I am God, your God. See Ex 19:3–6; Lev 19:2–4, 10,25,31,34,36; 20:7,24; 22:33; 23:22.

50:8–13 Israel had not failed to bring enough sacrifices (v. 8), but they were ever tempted to think that sacrifices were of first importance to God, as though he were dependent on them. This notion was widespread among Israel’s pagan neighbors. See note on 40:6.

50:10 thousand. Used here figuratively for a very large number.

50:12 the world . . . in it. See 24:1 and note.

50:14–15 God wants Israel to acknowledge their dependence on him by giving thank offerings for his mercies (v. 14) and by praying to him in times of need (v. 15; see 116:17–19). Those who do so may expect God’s gracious answer to their prayers (stated more directly in v. 23). God also desires obedience to his moral law (see vv. 16–21 and note on 40:6).

50:14 thank offerings. See Lev 7:12–13 and note on Ps 7:17. fulfill. See note on Ecc 5:6. your vows. Vows that accompanied prayer in times of need, usually involving thank offerings (66:13–15), always involving praise of the Lord for his answer to prayer (see note on 7:17). See also Heb 13:15. Most High. See note on v. 1; see also note on Ge 14:19.

50:15 honor me. With praise in the fulfillment of the vows (v. 23)—and, implicitly, with obedience to his covenant law (see following verses).

50:16–23 The Lord’s rebuke of the wicked.

50:16 recite my laws. Apparently a part of the liturgy of covenant commitment.

50:17 You hate my instruction. They show their rejection of God’s law by not obeying it.

50:19 use your mouth for evil. See note on 5:9.

50:21 God’s merciful and patient silence is distorted by the wicked into bad and self-serving theology (Ecc 8:11; Isa 42:14; 57:11). thought I was exactly. See NIV text note; Ex 3:14 and note (see also note on v. 1). set my accusations before you. Confront you with the particulars of my indictment.

50:22 God. A relatively rare word for “God” (Hebrew Eloah), though common in Job. See note on v. 1.

50:23 See note on vv. 14–15.

Ps 51 David’s humble prayer for forgiveness and cleansing. As the lament of a contrite sinner, it represents a proper response to the Lord’s confrontation of his people in Ps 50 (compare v. 16 with 50:8–15; see also introduction to Ps 49–53). This psalm has many points of contact with Ps 25. In traditional Christian usage it is one of seven penitential psalms (see introduction to Ps 6). The psalm is constructed symmetrically: A two-verse introduction balances a two-verse conclusion, and the enclosed four stanzas in Hebrew consist of five lines, three lines, three lines and five lines, respectively. The whole is framed by David’s prayer for himself (vv. 1–2) and for Zion (vv. 18–19). The well-being of the king and the city stand and fall together (see 28:8 and note on 3:8).

51 title For the director of music. See note on Ps 4 title. When. For the event referred to, see 2Sa 11:1—12:25; see also note on Ps 3 title.

51:1–2 Opening prayer for pardon (see Lk 18:13). Note the piling up of synonyms: mercy, unfailing love, great compassion; blot out, wash, cleanse; transgressions, iniquity, sin (for this last triad, see note on 32:5).

51:1 unfailing love. See article. blot out. See v. 9. The image is that of a papyrus scroll (see note on 9:5) on which God had recorded David’s deeds. The blotting out of sins pictures full forgiveness (Jer 18:23; see Isa 43:25). For the imagery of God’s keeping records of the events in his realm in the way that earthly kings do, see 56:8 and note; 87:6; 130:3; 139:16 and note; Ne 13:14; Da 7:10; see also Ex 32:32–33.