INTRODUCTION
1. Background
The English designation “psalm” comes from the Greek psalmos (GK 6011; “songs sung with musical accompaniment”), a translation of the Hebrew mizmor (GK 4660; “a song accompanied by musical instruments”). The Hebrew title (tehillim) signifies the contents of the book: “songs of praise.” In the 150 psalms the Holy Spirit has given us more than a book of Israel’s prayer and praise. The book of Psalms is a cross section of God’s revelation to Israel and of Israel’s response in faith to the Lord. The Psalms invite us to experience how God’s people in the past related to him. They witness to the glory of Zion, to the Davidic covenant, to the fidelity of God, to the Exodus and Conquest traditions, to God the Creator-Redeemer-King, and to the Lord as the Divine Warrior. The book of Psalms is God’s prescription for a complacent church, because through it he reveals how great, wonderful, magnificent, wise, and utterly awe-inspiring he is. If God’s people before the Incarnation could have such a faith in the Lord, witnessing to his greatness and readiness to help, how much more should this be true among twentieth-century Christians! The book of Psalms can revolutionize our devotional life, our family patterns, and the fellowship and the witness of the church of Jesus Christ.
The book of Psalms is first and foremost God’s Word to his people. We hear the voice of God in each individual psalm. Its purpose is the same as that of any part of Scripture; the Psalms are “useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work” (2Ti 3:16–17). The Psalms are nevertheless unique. In them not only does God speak to his people, but the people speak to God. God encourages us to use the language of the Psalms in our individual and communal prayers and praise. By applying these ancient psalms to a new situation, the life of faith, hope, and love of the individual Christian, the Christian family, and the Christian church may be greatly enhanced.
The values of the Psalms to the individual and to the Christian community are many: (1) It is a book of prayers, of a human being’s communion with God. (2) It expresses one’s praise to God for acts fulfilled in the past. God’s goodness in fulfilling his past promises becomes the occasion for a greater hope in the future. (3) The Psalms have a distinct place in Christian liturgy, having been sung by Christians throughout the centuries. (4) The Psalms inspire the believer with hope of the kingdom of God: the new state of justice, righteousness, and bliss. (5) The Psalms reflect the faith experience of the “community” of God’s people. Their expressions of frustration, impatience, anger, and joy reflect the tension between promise and alienation. (6) In the Psalms God addresses both the individual and the community. (7) The value of the Psalms lies in their connection between the OT and the NT. Strictly speaking, they belong to the OT. Yet the psalmists longed for the day of redemption. From the early church we have inherited a new perspective of reading the Psalms in the light of Jesus’ mission and work.
2. The Study of the Book of Psalms
The books of Psalms, Job, Proverbs, Ecclesiastes, Song of Songs, and Lamentations make up the poetical books in the English OT. However, poetic forms are found throughout the OT, especially in the books of the prophets.
The Psalms usually carry a heading. The heading or superscription may contain any or all of the following categories of information: identification with a person, association with a historical event, musical and liturgical details, and the type or genre of the psalm.
The psalms were gathered in separate collections that were eventually brought together into one book under the guidance of the Holy Spirit. Several collections arose over the centuries: smaller ones, such as the psalms associated with the sons of Korah (42–49; 84–85; 87–88) and with Asaph (50; 73–83), the second Davidic psalter (51–71), and the Hallelujah psalms (146–50). The larger collections consisted of the psalms associated with David (3–41; cf. 72:20) and the Elohistic psalter (42–83)—itself a collection of smaller collections: the Korahite (42–49) and Davidic (51–71) psalms; the Asaphite psalter (73–83); and the Songs of Ascent (120–34). The process of collection began with smaller collections, to which individual psalms or other collections were added, resulting in a final collection of 150 psalms.
Hebrew poetry does not have meter or “rhyme” as in English. Rather, Hebrew uses various literary devices. Distinctive of Hebrew literature is parallelism. Today we distinguish between synonymous, antithetic, synthetic, climactic, and emblematic parallelism. Parallelism is a most fundamental Hebrew literary device.
In synonymous (identical) parallelism the members of a line express the same basic idea in several different ways (1:1). Emblematic parallelism is a form of synonymous parallelism in which one member of the line contains a figurative (metaphor or simile) development of the same thought (44:19, 22). In antithetic parallelism the members of the line are set in contrast to one another (44:3). In synthetic parallelism the members of a line complement one another harmoniously to create the desired effect (12:1). Climactic (step or chain) parallelism is a further development of synthetic parallelism. Not only do the members of the line harmonize, they also develop the thought colon upon colon. The finest example of this type is Ps 44 (see the commentary).
Internal parallelism is parallelism treated in isolation from other verses. External parallelism denotes the kind of parallelism when two or more verses are compared with one another (Ps 30:8–10). Standardized phrases or paired synonyms are common in Hebrew poetry. Certain synonyms recur in the same or in a different order (cf. 44:24).
Hebrew poetry employs many literary devices. Acrostic refers to the poetic practice of opening each line, verse, or stanza with a different letter of the alphabet (e.g., 25; 34; 37; 111; 112; 119; 145). Alliteration is the phenomenon of repeating similar sounds at the beginning of words (e.g., 22:4). Apostrophe results from a development of personification (see below). For example, in Ps 68:15–16 the psalmist describes the mountains and addresses them rhetorically. Assonance is the phenomenon of repeating similar sounds within words (cf. 44:7). Chiasm changes the order of the members of a line. Its frequency is so great that the commentary cannot call attention to the many occurrences.
Ellipsis is the phenomenon of leaving something out of the text that must be read into the colon from the context. The resultant ambiguity forces readers to involve themselves with the text, as they have to choose between two or more options. Hendiadys is a figure of speech in which two expressions are intended to be understood as one. Hyperbole or exaggeration creates a picture in the mind that shuns literalism (cf. 40:12). Inclusion is a form of repetition in which the beginning and end of the section (verse, strophe, or psalm) enclose the unit by the restatement of the same motif or words or by a contrastive statement (cf. 70:1, 5). Merismus is a coordination of nominal phrases, expressive of totality (e.g., in 105:14, “man” and “kings” denote any and everybody). Metonymy refers to meaning by association. Onomatopoeia describes a word whose sound creates the effect intended by the speaker. Paronomasia is a play on words or, better, a use of two or more identical or similarly sounding words with different nuances in meaning.
Refrain is a form of repetition. Repetition is inherent in the concept of symmetry, according to which words and phrases are repeated in the same, synonymous, or antonymous ways. Repetition is the most important element in Hebrew poetry, for it conveys symmetry and asymmetry, harmony and dissonance. Synecdoche is a figure of speech in which the part stands for the whole or the whole for the part. For example, the “hand” of the Lord denotes all his being.
There are several categories of psalms. One is the psalms of praise, with two subcategories: descriptive and declarative praise. Additionally there are lament psalms, of which are the individual and the communal lament psalms. In the individual lament and amid difficulty. In this dialogical relationship the psalmist freely expresses his frustration with God’s slowness in answering him.
| Type | Characteristic | Example |
| I. Synonymous | Repetition of same thought | |
| Identical | Each element is synonymous | Ps 24:1: The earth is the LORD’s, and everything in it, the world, and all who live in it. |
| Similar | Each element is similar | Ps 19:2: Day after day they pour forth speech; night after night they display knowledge. |
| Incom plete | Second element of previous line is repeated | Ter 17:9: The heart is deceitful above all things and beyond cure. Who can understand it? |
| Continued | Second element is repeated and built upon | Ps 24:5: He will receive blessing from the LORD, and vindication from God his Savior. |
| II. Antithetic | Parallel by contrast (by use of the opposite) | Ps 1:6: For the LORD watches over the way of the righteous, but the way of the wicked will perish. |
| III. Synthetic— | Building on a thought | |
| Completion | Completes a thought | Ps 2:6: I have installed my king on Zion, my holy hill. |
| Comparison | Draws an analogy | Pr 15:17: Better is a meal of vegetables where there is love than a fattened calf with turmoil. |
| Reason | Gives a reason | Pr 26:4: Do not answer a fool according to his folly, or you will be like him yourself. |
| Conceptual | Use of theme element | Ps 1:1: Blessed is the man who does not walk in the counsel of the wicked or stand in the way of sinners or sit in the seat of mockers. |
| IV. Climactic | Builds on same word | Ps 29:1: Ascribe to the LORD, O mighty ones, Ascribe to the LORD glory and strength. |
| V. Emblematic | Use of simile or metaphor | Ps 42:1: As the deer pants for streams of water, so my soul pants for you, O God. Pr 25:25: Like cold water to a weary soul is good news from a distant land. |
Taken from Chronological and Background Charts of the Old Testament by John Walton. Copyright© 1978 by The Zondervan Corporation. Used by permission.
Other types of psalms are enthronement psalms, which celebrate the Lord’s kingship, and wisdom psalms, which show clear affinity with the wisdom literature. Other literary forms are Zion Songs (46; 48; 76; 84; 87), Triumphal Hymn (68), Pilgrimage Songs (120–34), and Creation Praise (8; 104; 139). Several other categories are not literary designations but have grown out of the liturgical use of the Psalms.
The Hallel psalms too are not to be confused with a literary genre. Instead they form three separate collections: the “Egyptian Hallel” (113–18); the “Great Hallel” (120–36 or 135–36 or 136; Jewish sources vary on extent); and the concluding Hallel psalms (146–50). The Hallel psalms had a significant part in the praise (hallel) of the Lord. The Egyptian Hallel and the Great Hallel (most of which are pilgrimage songs: 120–34) were sung during the annual feasts. The concluding Hallel psalms (146–50) constituted a part of the daily prayers in the synagogues after the destruction of the temple (A.D. 70).
EXPOSITION
Book I: Psalms 1–41
Psalm 1: God’s Blessing on the Godly
The first psalm with its pronouncement of blessing on all who respond in fidelity to the God of the covenant appropriately introduces the book of Psalms. The placing of this psalm is significant because it both invites and encourages God’s people to live godly lives. It also provides the assurance that the righteous will be rewarded and that, in the end, God “knows the way of the righteous.” The first psalm sets the tone for the entire Psalter because of its concern for God, for godly living, and for the hope of the godly in the realization of the promises of the covenant.
Psalm 1 is a wisdom psalm and shares many features common to the book of Proverbs and to other psalms designated as wisdom psalms (34; 37; 49; 73; 111–12; 119; 127–28; 133). Psalm 1 holds forth the blessedness of godliness and encourages wisdom as the way of life.
I. The Discriminating Way of the Godly (1:1–2)
1 The opening phrase of the psalm is an appropriate introduction to the book of Psalms. The formula “Blessed is the man” evokes joy and gratitude, as man may live in fellowship with his God. The word “happy” is a good rendition of “blessed” (GK 897), provided one keeps in mind that the condition of “bliss” is not merely a feeling. Even when the righteous do not feel happy, they are still considered “blessed” from God’s perspective. Such happiness is promoted by two kinds of activities: dissociation from the wicked and association with and devotion to God. The godly do not (1) walk in the counsel of the wicked, (2) stand in the way of sinners, or (3) sit in the seat of mockers. Rather, they reflect on the Lord in their walking, standing, and sitting (cf. Dt 6:7). The parallelism is synonymous and profoundly portrays the totality of evil.
In contrast, the “mockers” (GK 4370) have no regard for God and his commandments. They do not respond to instruction (9:7; 15:12) but stir up strife by their insults (22:10). Thus the way of folly entails a devotion to self and to the group in all areas of life.
2 The righteous are positively identified by their association with “the law of the LORD.” The “law” (torah; GK 9368) signifies primarily instruction that comes from God for the purpose of helping us to live in harmony with God’s will. The believer’s delight is not only in knowing, studying, and memorizing the Word of God but especially in doing God’s will.
“Delight” (GK 2914) expresses all that makes the child of God happy. The law is more than a delight; it is the believer’s chief desire. The fear of the Lord, as the beginning of wisdom, is expressed as a delight in God’s law (112:1). The delight of the godly in doing God’s will on earth (Mt 6:10) is the result of a special relationship with the Lord.
The godly person “meditates” (GK 2047) on the law of God day and night. Since the Bible was generally not available to God’s people, they memorized and meditated on the word (cf. 119:11), the perfections of the Lord (63:6), and his mighty acts (77:12; 143:5). The one who meditates continually reflects God’s word in life.
II. The Future of the Godly and the Wicked Contrasted (1:3–5)
3 The happiness of the godly is likened to a tree. Unlike trees growing wild or planted in the fields, where the amount of rainfall varies, the tree the psalmist envisions has been planted purposely by irrigation canals.
The imagery of leaves and fruit assures the godly that they will receive God’s blessing and will enjoy life as a gift of God (cf. Eze 47:12). The “prosperity” of the righteous is God’s blessing on their words and works (cf. 90:14–17). The psalmist thus encourages the godly to pursue the way of wisdom. The prosperity of the righteous—guaranteed or limited to the godly—is a gift of God, a byproduct of wise living.
4–5 How different is the end of the wicked! The metaphor of chaff reveals both the uselessness of the wicked and the ease with which God will deal with them. Even as the winnower casts the chaff to the afternoon breeze, so the Lord will drive away the wicked.
The end of the wicked may not be clear while they are alive, but from God’s perspective they have no future. They cannot withstand the judgment of God. They are judged by being alienated from the congregation of the righteous, i.e., those who have a relationship with God and enjoy his presence—both now and in the life to come.
III. The Discriminating Way of God (1:6)
6 The reason for the certainty of the judgment lies in God’s knowledge of the affairs of humankind. God’s “knowledge” is a deep commitment to, love for, and care of his own; hence the translation “the LORD watches over.” The Lord offers no protection to those who are not reconciled to him; rather, their end is destruction (cf. Mt 7:23; cf. vv.15–27).
Psalm 2: The Messianic King
Since its subject concerns the anointing and coronation of a Davidic king (cf. 2Ki 11:12), Ps 2 is classified as a royal psalm. This psalm is one of the most quoted in the NT. It was favored by the apostles as scriptural confirmation of Jesus’ messianic office and his expected glorious return with power and authority. The first-century church applied the second psalm to the Messiah as an explanation of the crucifixion of Christ by the rulers (Herod and Pontius Pilate), the nations, and Israel (the priests, scribes, and Pharisees), who had conspired together against the Messiah of God (Ac 4:25–28). Paul applied it to Jesus’ ministry: his sonship, resurrection, and ascension to glory, which confirmed God’s promises in Jesus as the Messiah (Ac 13:32–33; cf. also Heb 1:3, 5–6; Rev 12:5; 19:15).
The theological significance of Ps 2 lies in the hope that it entails. The anointed king rules by God’s appointment. The wise response of repentance is a victory for the Messiah and a token of the final victory over his enemies, the opponents of God’s kingdom (cf. Rev 19:19–21; 20:7–10). From the perspective of typology, Jesus is the fulfillment of the psalm. The psalm offers a special hope for the church as we look forward to the day of our redemption, to the era of peace and victory (Isa 65:20–25).
I. The Rebellious Nations (2:1–3)
1–2 “Why” expresses the irony of the tumultuous efforts against the Lord and his anointed. The psalmist expressed astonishment that the rulers of the earth even tried to counsel together against God, but it is clear that the nations’ attempt is in vain.
The rebellion of “the kings” is an outright rejection of the Davidic king, constituting a threat to the universal rule of God. The rebellion is against the Lord and “his Anointed One” (GK 5431). The “Anointed One” refers to any anointed king who was seated on the throne of David.
3 The goal of the rebellion is lordship. The kings of earth are trying to break away from their required allegiance to the King of kings. “Chains” and “fetters” refer to the manner in which the yoke of a cart or plow is placed on the necks of animals. Thus the yoke of God’s kingship is not merely rejected; it is insolently thrown off. The kingdoms of this earth are by nature opposed to the rule of God and his Messiah.
II. God’s Rule in Heaven (2:4–6)
4 In this section the scene shifts from earth to heaven, where we catch a glimpse of God mocking the feeble attempts of the rulers. Above the turbulence of the nations, God sits and reacts to their rebellion against him with laughter. His laughter is an expression of ridicule, for he knows their end (cf. 37:13).
5 In his appointed time, God speaks with words as well as with acts so that the nations will be terrified by his anger. The “anger” (GK 678) of God is an expression of his “jealousy” (Na 1:2–6). He tolerates no opposition or competition but requires absolute loyalty (vv.11–12).
6 The emphatic “I” introduces the words of God’s decree to appoint to the throne a Davidic ruler who will bring the nations to submission. God’s reaction to the stirring on earth is the installation of an anointed king. The Davidic king ruled in Zion, God’s chosen dwelling place. God had sanctified the city by his presence; therefore Zion was his “holy hill.”
III. God’s Decree (2:7–9)
7 The “decree” (GK 2976) of the Lord deals with the Davidic king and the establishment of God’s kingdom on earth. The divinely appointed king speaks about the Lord’s promise, publicly proclaiming his own relationship with God, the Great King. This decree determines his relationship to the king and to the nations. The Davidic king is by birth and by promise the “son of God,” and God is the Davidic king’s “father” (cf. 2Sa 7:14). In actuality this relationship is confirmed at the moment of the coronation. Therefore the theocratic king must respond to the interests and desires of his father and represent God’s will to his people. Jesus is the Christ, the “Son” of God by the Father’s proclamation (Mt 3:17; Mk 1:11; Lk 3:22).
8 The privilege of kingship lies in the relationship between God and the king. As the “son” of God he may freely ask for an extension of his rule, because it fits within God’s planned universal rule. The father graciously grants to his son the promise of the worldwide rule as his “inheritance” (GK 5709). Since God is the Ruler of the world, he authorizes the Davidic king to extend his kingdom to “the ends of the earth.”
9 The rule of God’s messiah brings stability, even if he has to use force. His sovereignty may be expressed as an “iron rule” in which rebels are crushed like fragile clay vessels (cf. Jer 19:11). The “scepter” (GK 8657) is a symbol of rule. It is the means of discipline and judgment. As the scepter of a monarch, it symbolizes here the authority granted by God to rule with great power over the nations.
IV. The Rule of the Messiah on Earth (2:10–12)
10–12 The universal rule of God is expressed by his patience, calling for kings and rulers to assess their situation. If they are wise, they will respond favorably. The wise response includes both a spirit willing to receive God’s revelation about the anointed and his kingdom and a joyous spirit of submission to the Lord. Submission is expressed by the word “serve” (GK 6268). The “fear” (GK 3711) of the Lord in this situation is not a sign of emotional instability but a mark of wisdom. It is expressive of the day of his wrath on the nations. Because God requires submission to himself and to his son and blesses those who trust in him, “the LORD” may well be the subject of the verbs, “worship the LORD with reverence; tremble, and kiss the king, lest the LORD be angry with you . . . for his anger flares up in a moment” (NEB). This would fit in with the conclusion of the first psalm. He will most surely bless those who find refuge in him, whereas the sinners will perish.
Psalm 3: Quietness Amid Troubles
This is the first psalm included in the collection of psalms ascribed to David (Pss 3–41, with the exclusion of Pss 10 and 33). The mood of the psalm is established by its genre. It is an individual lament psalm in which the main speaker expresses confidence in personal and individual deliverance by God (vv.3–8). The historical situation reflected in the psalm finds David at a low moment in his life. Because of his sin with Bathsheba (2Sa 11–12), his life was torn apart by family troubles (2Sa 12:15–14:33), and his kingdom was wrenched from his grasp by Absalom’s rebellion (2Sa 15:1–19:43). The hearts of Israel were with Absalom (2Sa 15:13). The anointed of the Lord (cf. Ps 2:6) was forced to flee Jerusalem and wait out the crisis at an encampment across the Jordan (2Sa 17:24). Thus the psalm reflects the national situation as well as the personal feelings of David.
The theological significance is that the Lord will redeem his anointed one, establish his kingdom, and bless his people! Since Jesus is the Messiah, the Anointed One, the believer joins with Israel in the assurance of God’s promise, the reception of the benefits of the people of God through the Messiah, the hope of the Messiah’s complete victory, and the desire for the establishment of the age of blessing.
I. Lament Over the Enemies (3:1–2)
1–2 David laments over his many adversaries, who comprise a united front. They mock David and exclaim that his God will not take care of him! They curse the king (cf. 2Sa 16:7–8) and conclude that he has been abandoned by the God whom he has served so diligently and in whom he has put his trust.
In the midst of this tragedy, the king prays, “O LORD.” The psalmist addresses God by his revealed covenant name, “Yahweh.” In the language of prayer in the OT, this address has the same connotation as “Abba, Father” in the NT. For the people of God, the name of the Lord is the assurance that his promises to David will be fulfilled (cf. 2:7–9). He is the Father of Israel and particularly of David (and his sons) as the anointed king.
II. Prayer to the Lord (3:3–4)
3 God is so different from the “many” who oppose him. David is certain of God’s promises confirmed in the covenant (cf. 2:6–9). Therefore, his confidence rests in the nature of God, described here as a “shield” (GK 4482). He is convinced that God’s kingship is forever. And although the kingship has been forcibly removed from the Lord’s anointed, he is still protected by God’s kingship.
The power of the Great King is referred to by the word “glory” (GK 3883). Even as a king can be described as glorious because of his vast armies, so the Lord is glorious because he can marshal the angelic host to aid his children (34:7; 91:11). The king puts his confidence in the protection that God alone can provide, because his glory is greater than any human power. He has power to raise up the humble and abase the mighty (1Sa 2:7–8; Ps 103:7–9). He exalts whom he wills and when he wills.
4 Even when he was removed from the presence of God in Jerusalem, the king knew that the Lord would answer him when he called. Leaving Jerusalem weeping, barefoot, and with his head covered (2Sa 15:30), he now raises up his “voice” to the Lord. The confidence that God will answer him is based on the father-son relationship that the Lord promised to his anointed (cf. 2:7). David’s confidence in prayer lies, not in righteous deeds done in the flesh, but in the gracious promises of God.
III. Trust in the Lord (3:5–6)
5–6 Lying down to sleep expresses David’s confidence in God’s response to his plea. The psalmist knows that God “sustains” (GK 6164). He looks up to God while facing the “tens of thousands” who have surrounded him as a city under siege. David’s commitment to God results in an abandonment of his problem to God. Though David has been moved by the “many enemies” (vv.1–2), prayer renews his confidence in the One who will be victorious over the many, and with this thought he consoles himself and goes to sleep.
IV. Prayer for Deliverance and Expression of Hope (3:7–8)
7 At this point the psalm moves with a quickening rhythm. The prayer’s intensity is marked by the words “Arise, O LORD! / Deliver me, O my God!” The psalmist freely seeks to rouse the Lord to action. The skeptics have already concluded that “God will not deliver him” (v.1). Here he calls for deliverance and uses his enemies’ word for God—but in a personalized way (“my God”)—as he petitions God to prove his adversaries wrong.
Striking the enemies on the jaw is an expression of humiliation (cf. 1Ki 22:24; Isa 50:6). The metaphor of the breaking of teeth likens the enemies to wild animals whose strength is taken away when their teeth are crushed (cf. Ps 58:6). The psalmist has hope that regardless of what enemies may arise from within or from without the kingdom of God, God will be victorious (cf. 1Co 15:24–28; 2Th 1:5–10).
8 Victory belongs to the Lord, and he grants it to his beloved. That the psalmist is not only concerned for himself and the security of his kingship is evident by the conclusion. His prayer is that, through the victory granted to the Lord’s anointed, God’s blessing may return to his people. The spirit of the shepherd-king is revealed by his concern for the welfare of his people.
The blessing of God is the result of his gracious deliverance. He granted the “blessing” of his presence, protection, and prosperity to Abraham (Ge 12:2–3) and confirmed it to Israel (Dt 26, esp. vv.5–10). To David, God has promised the removal of wicked people and external enemies as well as the subsequent peace of his people (2Sa 7:10–11, 29). David looks forward to the time of full blessing. In his hope lies ours, for in Jesus’ promises the victory and blessings of God are assured.
Psalm 4: An Evening Hymn (in Despondency)
The psalm is an evening hymn (v.8) and forms, together with the morning psalm (Ps 5; cf. 5:3), avenues for believers to come to their heavenly Father in prayer. As an expression of confidence in God, the psalm helps the reader to meditate on God’s fatherly care and to leave the troubles and causes of anxiety in his hands.
The literary genre of the psalm fits the individual psalms of lament, with motifs characteristic of the subgenre, psalms of confidence. The mixture of the genres may account for the lack of consensus in determining the structure.
I. Prayer (4:1)
1 In his need the psalmist David turns to his “righteous God.” He believes that regardless of his innocent suffering, God will act triumphantly on behalf of his servant. The word “righteous” (GK 7406) expresses the relation between God and his people. It signifies more than an absolute standard or norm. He has promised them his presence and victory over adverse circumstances.
Faith in God’s righteousness is based on God’s covenant promise that he will come to the rescue of his children in need (Ps 25:4–5; Isa 45:13). Calling boldly on God is a privilege that belongs to his children. It is to this end that the psalmist calls on God as “my righteous God.” He calls on the Lord in his “distress,” though the nature of this distress is not clear. Boldly, yet humbly, he casts himself on the “mercy” (GK 2858) of God, who has covenanted to be loving and faithful to his own. Prayer is a form of communication in which children of God cast themselves on the mercy of God.
II. Call for Trust in the Lord (4:2–5)
2 The “men” belong to the class of prominent citizens. As a class they form the landowners, the wealthy, and the powerful in Israel’s society. The leadership has gone astray. (1) They have scoffed at the Lord’s “glory”; i.e., they have despised the position of the king. “Glory” (GK 3883) is bestowed by God on his anointed king (3:3). (2) They characterize themselves by a diligent pursuit of what is vain (“delusions”) and deceptive (“false gods”). They have trodden the king’s glory into the ground by betraying it for an unspecified worthless cause.
3–5 In a series of seven imperatives, the enemies are called on to respond in a more constructive way. (1) They should recognize that the Lord has chosen David to be his friend. He is “the godly” set apart by the Lord, who has bestowed on him his steadfast love, confirmed to him by covenant (cf. 2Sa 7:15a).
(2) The command to “[be] angry” (GK 8074) seems strange in light of Eph 4:26, 31. The verb can also be translated as “be disturbed” or “tremble.” Though the enemies may have strong feelings of enmity, they must learn to submit themselves. The sense of the clause is “tremble with fear, and stop sinning.”
(3) The prohibition “Do not sin” is an exhortation for the enemies to repent from their evil way of life. Hatred of God’s people is always wrong (cf. Jas 3:9), but it is especially reprehensible when directed toward God’s anointed.
(4) If the enemies persist in their way, David exhorts them to do so secretly, while they lie on their beds. “Search your hearts” signifies thinking and planning. The wicked may think their perverse thoughts to themselves, if they have to, but they should not be expressed publicly.
(5) The enemies should wail over their past hostility. “Be silent” (GK 1957) has the sense of keeping still like a stone (Ex 15:16). Since the verb is parallel with “tremble” (i.e., “in your anger”), it is preferable to assume that David calls on his opponents to “wail” over their sin against him and against the Lord.
(6) and (7) The last two imperatives call for true repentance: “Offer right sacrifices and trust in the LORD.” The enemies are to present the sacrifices to the Lord in accordance with his ordinances and with the attitude of commitment, because he does not delight in mere sacrifice (1Sa 15:22; Ps 50:14). They must be “sincere” sacrifices, presented as an expression of submission to him.
III. Prayer (4:6–7)
6 As a true shepherd of Israel, David knows the hearts of the people. It is a time of turmoil and frustration because of unfulfilled expectations regarding the covenant blessings. It is not clear who the “many” are. Regardless, David prays for them and calls on God to make his covenant blessings evident both to the nation and to himself. He does this first by an allusion to the priestly benediction (Nu 6:24–26). They asked, “Who can show us any good?” David responds by pointing away from himself and to the Lord as the author of blessing.
7 David continues his prayer that the Lord may restore to the nation the fullness of his blessing. The disgrace of the king has brought an end to God’s blessings. While the people lament, David prays, because the Lord had “filled [his] heart with greater joy.” God-given joy is vastly more important than all the food the world can give.
IV. Expression of Trust (4:8)
8 The enemies diligently pursued vanity and deception in an attempt to frustrate the king and bring down his glory (cf. v.2). David is not worried about the outcome. He commits his way to the Lord as he goes to sleep. The enemies may have vexed themselves on their beds (v.4), but he experiences “peace” (GK 8934), the peace that comes as a blessing from God (Nu 6:26). His confidence in the Lord “alone” is the reason for his peaceful sleep. The expression “make me dwell in safety” connotes not only the absence of enemies and hostilities but also the presence of peace.
Psalm 5: A Morning Prayer (in Anticipation of God’s Presence)
This psalm is generally categorized as an individual lament psalm. It shares elements of the psalms of confidence (vv.1–3; 8–12) and all also of a community lament (vv.11–12). There is no agreement on the original life situation.
I. Prayer for God’s Justice (5:1–3)
1 The lament is an expression of a great need felt by the psalmist. He expresses himself with audible sounds. In his state of mind he does not think about the formalities of prayer, because he knows that the Lord hears both inner thoughts (“sighing”) and audible “words.” As an oppressed person, he is revealing his need to find someone who can redeem and deliver. The psalm presupposes that an injustice has been done.
2 Because of the apparent injustice, David prays to no one other than his “King.” The phrase “my King and my God” recognizes that while God is the sovereign King and able to deliver, he is close enough to his children that they may call him “my God,” the equivalent of “Abba.”
3 With the dawn of each new day, prayer is renewed with the hope that the Lord will soon respond. The “morning” is symbolic of a renewal of God’s acts of love (cf. La 3:23). The change from darkness to light brings with it the association of renewed hope. In the early morning hours the psalmist seeks the Lord in prayer because he knows that God will not forsake him. During the day he waits with “expectation” (GK 7595) to see what the Lord will do for him.
II. Affirmation of God’s Hatred of Evil (5:4–6)
4–6 Whereas other religions bring together good and evil at the level of the gods, God has revealed that evil exists apart from him and yet is under his sovereign control. The psalmist shows a clear conviction that God hates in the most radical way any form of evil and denies lawless persons any right to his presence.
God’s absolute hatred of evil is revealed in how he will quickly judge unfaithful people as well as those who oppress the poor (Mal 3:5). The negative statements “cannot dwell” and “cannot stand” are complemented by the phrase “you destroy.”
God hates both the sin and those who sin against him. The particular sins are examples of a way of life. The liar is only a hairbreadth away from the murderer. Though a liar may claim that he only goes so far with his deception, when he is caught, the liar is a dangerous person, because he may attempt to cover his tracks. The “bloodthirsty” are not necessarily guilty of murder but no longer know the limits between “mine” and “thine” and thus twist and pervert justice, even at the cost of human lives or dignity. Instead of “taking pleasure” in evil, the Lord “abhors” all who practice wickedness.
III. Hope in Fellowship With God (5:7)
7 In contrast to the wicked who will not be able to “stand” or “dwell” in God’s presence (vv.4–5), the psalmist prays with expectation that the Lord will permit him to enjoy his presence. The hope of fellowship with God is based, not on his own righteousness, but on God’s sovereign “love” or “mercy” (GK 2876). For the psalmist the hope of entering into the temple is much more than the physical walking into the courts of the temple. He seeks the affirmation of God’s love for him in an evil world and, hence, the assurance of God’s presence with him. Because he knows that God is “holy,” he prostrates himself in the direction of the temple with the prayer of hope that the Lord will answer him. His submission to his covenant God is further brought out by the manner of his approach: He bows down “in reverence.”
IV. Prayer for and Hope in God’s Righteousness (5:8–12)
8–9 The psalmist prays for the Lord to “make straight” (GK 3837) his path by leading the godly in his “righteousness” (GK 7407). This prayer has two components. On the one hand, he prays for the Lord’s presence to guide him by leveling the obstacles from the way of life (cf. 27:11). On the other hand, he prays for the Lord to show himself righteous because his divine order is challenged by the ungodly.
The wicked are further described as instruments of destruction and death. By their reign of terror, they are opposed to the God of life and truth. The heart of the wicked is full of “destruction.” Their mouths, filled with lies and deceit, are likened to “an open grave,” because of their deadly words. With their slippery tongues they sow discord, hatred, and death.
10 At the root of the evildoers’ actions is their rebellion against God. The chaos caused by the evildoers requires a response from the Lord. For this reason the psalmist prays for their demise. The phrase “declare them guilty” calls on the Lord both to declare a guilty verdict and to judge them with an appropriate sentence. That is, the psalmist prays that the Lord will hold the wicked culpable for their acts and will remove them from the covenant community. The seeds sown in unrighteousness and unfaithfulness must bear their fruits by bringing calamities on the wicked. God’s justice must cause the schemes of the wicked to backfire on themselves.
11–12 The just acts of God leading to the conviction and the destruction of the wicked give the godly community a reason to rejoice in his righteousness. The righteous acts of God include the preservation of the godly, “who take refuge” in him, and their glorification, as they praise him for the establishment of his righteousness and justice on earth. The psalmist hopes that God’s judgment of the wicked will provide the righteous with a greater reason to rejoice in the marvelous powers of salvation and victory, which he shares with his own. The “righteous” are the same as those “who love your name.” The Lord protects his own under the cover of his wings (cf. 91:4).
The grand conclusion exalts the Lord as the God who deals graciously with the righteous. Their hope lies in the Lord, who will constantly guard his own “as with a shield.” “You surround [GK 6496] them” may also be translated as “you crown them.” On the one hand, the Lord extends his protection and favor, likened to a “shield.” On the other hand, he bestows his royal glory on the godly.
Psalm 6: A Prayer (in Deep Anguish)
This psalm is one of seven penitential psalms (6; 32; 38; 51; 102; 130; 143) of the early church. In a strict sense, however, it is not a penitence psalm, for there is no confession of sin or prayer for forgiveness. The psalm can be categorized as an individual lament psalm. It is not possible to be certain of its original setting. Throughout the first part the psalmist speaks of personal suffering so intense that he may collapse. He prays that God may heal him and no longer be angry. With a sudden twist he turns to the wicked and, in an assured voice, announces that they, instead, will be disgraced (v.8).
I. Prayer for God’s Favor (6:1–3)
These first three verses express the perplexity of the psalmist during a period of depression. The tragedy is intensified by the semblance of God’s anger; for the psalmist, his suffering is nearly more than he can bear, and there is no end in sight. He asks for God’s grace to sustain him.
1 The verbs “rebuke” (GK 1722) and “discipline” (GK 3579) are often synonymous. The discipline of the Lord may seem so harsh that it seems he is angry. David prays that the Lord will not discipline him in wrath. His discipline is indeed there, but the psalmist does not understand why it has come or how long it is going to last. God’s discipline is for the purpose of sanctification; however, in David’s present experience it almost works the opposite result. God seems to have forsaken him (v.3).
2 In his suffering (cf. vv.8–10), David turns to the Lord as if to say, “Father, my covenant faithful God.” He does not confess his sins but asks the Lord to demonstrate his covenant promises: restoration (v.2) and loyalty (v.4). In a manner characteristic of the OT, he identifies suffering with judgment and judgment with God’s wrath (cf. 38:1–3)—a wrath that can have terrible effects (cf. Isa 66:15–16; Jer 10:10; Mic 1:2–4; et al.).
The verb “faint” (GK 583) is sometimes used to express the process of withering of leaves and crops; metaphorically it signifies the weakness of strong people and of fortifications (Isa 24:4; Jer 14:2; La 2:8). For this psalmist it shows how his vigor (spiritual, psychological, and physical) has been brought down. The word “bones” suggests the depth of his depression, which has affected his most inner being.
3 The “anguish” is even more intense because it seems that the discipline has no regard for the psalmist’s frailty and has no apparent end in sight. He wants the Lord to “be merciful” (GK 2858; v.2) so as to restore him. If not now, when? Verse 3 is incomplete with its final cry “how long?” Because of the intensity of his emotions, he cannot complete his thought (cf. 31:1; 35:17; 74:10; et al.).
II. Prayer for God’s Love (6:4–5)
4 David boldly calls on the Lord to “turn” (or “return”; GK 8740). At this moment, in the depth of his suffering, he needs his God—who has promised not to leave him—to extend his “unfailing love” (GK 2876) to him and thereby deliver him. Only the Lord can take a person out of deep depression so as to give a sense of personal well-being.
5 What is a human being when he is dead? This does not mean that the OT denies life after death, but it puts the emphasis on the present life, lived in relationship to God. There is still time for the psalmist to praise his Creator. The combination of “remembers” (GK 2352) and “praises” (GK 3344) suggests that “remember” is more than an intellectual act of mental representation. It is an intense spiritual act of bringing to mind what God has done as a basis for gratitude (cf. 111:4).
III. Need of God’s Love (6:6–7)
6–7 Suffering produces tears. David does not know how much longer he can bear the anguish, insomnia, and tears. He is alone at night in his bed, but his foes are there too, in his thoughts. He cannot renew his strength by himself! The failing eyesight he refers to is not the result of old age but of deep sorrow.
IV. Prayer for God’s Favor (6:8–10)
8–10 These verses mark a radical change in tone. Instead of the lament there is a renewal of strength by which the psalmist proclaims to the enemies that the Lord has been victorious in him and that, consequently, they need to prepare themselves for God’s vindication of him. Such a transition from lament to victory occurs in other psalms (e.g., 20:6; 22:22; 28:6; 31:19; 69:30).
The Lord has come to the rescue of his servant. He has heard his child crying for favor. He will now deal with the enemies who “do evil” by bringing on their heads the terrible fate they brought on David: shame, agony, and sudden disgrace. Confidence springs up only from conditions changed by the Lord, not from a mere psychological lift or personal effort. When grace penetrates into the depth of an anguished soul, joy in the Lord anchors faith.
Psalm 7: The Righteous God Loves the Righteous
The specific genre of Psalm 7 has been difficult to determine because it contains elements of an individual lament (vv.1–2), an oath (vv.3–5), a psalm of the Lord’s kingship (vv.6–12), and a thanksgiving hymn (v.17).
I. Prayer for Refuge (7:1–2)
1–2 The first phrase (“O LORD my God”) expresses the confidence that the heavenly Father cares for his child on earth. “I take refuge in you” amplifies the closeness of the psalmist’s relationship with God. In the deepest need, the anguished soul cries out to the Father, confident that only the Lord can deliver him from those who pursue him (cf. 1Sa 23:28; 24:14; 25:29; 26:18). David feels as if he is being mauled by a lion and torn to pieces. His predicament reveals the tension between knowing that he is innocent (vv.3–5) and experiencing the apparent judgment of God.
II. Oath of Innocence (7:3–5)
3–4 The psalmist appeals again to his heavenly Father using the same words as in v.1. The repetition of “if” (three times in Hebrew) together with his readiness to suffer for any wrong he may have done show that he is confused. He is astonished that the Lord permits him to be treated as an evildoer. He swears in the presence of God that he is innocent, though not perfect!
5 David argues that he has not done anything to friend or foe to deserve this treatment! If he were a man of treachery, he would gladly permit his enemy to trample him to death. He willingly suffers the curses of the covenant, knowing that the wicked do not deserve “life” and “glory” as do those who are blessed with the covenant promises.
III. God’s Righteous Judgment (7:6–13)
6 The psalmist puts forth request after request as he pours out his heart before the Lord. He calls on God to act now in judgment and in wrath. He appeals to God’s sense of justice and integrity (v.8). He believes that when God is provoked, “justice” (GK 5477) will be done. Hence the repetitive prayer requesting the Lord to act: “Arise . . . rise up . . . Awake.”
7–8 When the Lord comes in his indignation, the nations can no longer escape their due. He calls them to account because he rules over them. He has searched his heart to see whether he has been disloyal to God or to any human being. In the depth of his heart, he knows that while he is not sinless, he is a man of “integrity” (GK 9448). Because of the gravity of his suffering and alienation from God, only God can graciously renew their relationship.
9–11 The affirmation of God as “righteous” (GK 7404) and as one who “searches” is no cause for the righteous to be afraid. They have taken “refuge” in his grace. Their faults are not hidden from his sight, because he tests “minds and hearts,” i.e., a person’s innermost being. The righteous depend on the gracious relationship initiated and confirmed by God.
God “expresses his wrath” against those who have been tested and are found wanting. He is the “righteous judge” who protects the godly with his saving shield, for they are “the upright in heart,” and judges the wicked in his wrath. The “upright” (GK 3838) are full of integrity; in their loyalty to God they can ask him to judge them and search their hearts. But before the judgment occurs, the Lord takes the judgment seat and gathers the nations around him (vv.7–8a).
12–13 David’s conviction that God will judge evil grows as he portrays the Lord as a righteous “warrior” (GK 1475) with sword, bow, and arrows. His lightnings are the “flaming arrows.” The reference is to arrows dipped in flammable material, such as oil or pitch, and set aflame before being shot. If the wicked do not repent, their judgment is sure. The sharp sword, deadly weapons, and flaming arrows are metaphors of his inescapable judgment. God is preparing himself for judgment at his appointed time.
IV. Judgment of the Guilty (7:14–16)
14–16 Evil is metaphorically portrayed in these verses in the language of conception and birth. The wicked are filled with evil, as a pregnant woman about to give birth. Once wickedness is born, it grows into “trouble” and “violence” (cf. Mk 7:21–22; Jas 1:14–15). The certainty of judgment (vv.12–13) and the prevalence of evil find their point of contact in the doctrine of the retribution of evil (cf. Pr 26:27; Mt 26:52).
V. Praise of God’s Righteousness (7:17)
17 The righteous rejoice in the righteousness of God. His righteous judgment affects both the wicked and the righteous. The wicked fall, whereas the righteous experience deliverance in God’s acts of judgment. The attribute of God’s “righteousness” (GK 7406) is what he does or will do on behalf of his own. He is a victorious God who triumphs over evil and will avenge his children. Despair is thus transformed into hope, and hope is expressed in the singing of praise to the Lord.
The “name” of the God of Israel is Yahweh (“the LORD”; GK 3378). He alone is “God Most High.” “Most High” is an epithet of deity and first occurs in the interaction between Melchizedek and Abraham, where it refers to the “Creator of heaven and earth” (cf. Ge 14:18–20, 22). Here the “Most High” describes the universal rule of God, to whom his subjects sing praise (cf. 9:2; 50:14; 92:16). The hope of the godly is in the final removal of evil. Therefore, their praise must include affirmations of God’s righteousness and the victory of our Lord Jesus.
Psalm 8: The Glory of the Creator and of Humankind
The hymnic quality of this psalm has been observed by many. The difficulty of classification is due to the many elements woven together in a poetic blend. For our purpose we shall consider it as a hymn of praise and, more particularly, a hymn of creation praise. The Lord is the object of praise (vv.1, 9). Therefore the praise is not an expression of joy in creation apart from the Creator but looks at God as the good Creator, Ruler, and Sustainer of the world.
The significance of Ps 8 lies in its approach to Creation and its application to the Messiah. The biblical account of Creation was intended to help Israel praise the Lord as the sole Creator of everything in heaven, on earth, and in the sea. The NT applies the glory of humankind to the Messiah, as he has subjected everything to himself (Heb 2:6–9; cf. 1Co 15:27; Eph 1:22). In Jesus’ victory the Christian has received the glorious renewal of which the psalmist speaks (Heb 2:10–11)!
I. Ascription of Praise (8:1a)
1a The introductory and concluding ascriptions of praise form an inclusion within which the glory of the Creator is the object of celebration. The Redeemer-God is Lord over his people. The name “our Lord” addresses God as king (cf. 97:5). The Redeemer-King of Israel is the Creator! His “name” (“LORD”) is glorious over all the earth by virtue of his creative activities (cf. Ge 1:1–31). The word “majestic” (GK 129) is a royal attribute denoting his victories (Ex 15:6), his might in judgment (1Sa 4:8; Ps 76:4), his law (Isa 42:21), and his rule over creation (Pss 8:1, 9; 93:4). All creation reveals the power and glory of God’s name (Ro 1:20).
II. The Glory of the Great King (8:1b-2)
1b-2 The Lord’s glorious rule over heaven is no surprise from a theistic perspective (19:1). But the marvel is that his creation not only reveals but is glorious (cf. Isa 6:3). The discordant note sounded by the enemies in his creation is silenced by the praise of children (cf. Mt 21:15–16). Regardless of how the wicked assert themselves, they cannot outdo the evidence of God’s glory on earth and in heaven. His glory is established (“ordained”; GK 3569), and no enemy can overcome his kingdom. The continuity of the human race is God’s way of assuring the ultimate glorification of an earth populated with a new humanity (Hab 2:14).
III. God’s Interest in Humanity (8:3–4)
3–4 The Creator has established two spheres of rule: heaven and earth. He has established the celestial bodies in the firmament and has given them the rule over day and night (Ge 1:17–18), whereas he appointed humankind to govern the earth (Ge 1:28). The heavenly bodies all have their appointed place. In relation to the vastness of space, the order and the importance of the heavenly bodies, “what is man”? The word “man” (GK 632) is a poetic word for a human being in his frail human existence (9:20; 90:3; 103:15), whereas “son of man” (cf. 80:17; 144:3) is contrasted with “God” (“heavenly beings”). Human beings are by nature earthlings, and yet they are the particular objects of God’s attention. The Creator has invested glory and honor on them. The verbs “mindful” (GK 2349) and “care for” (GK 7212) convey the care of God, who remembers positively by acting on behalf of the human race. Instead of “visiting” persons with judgment, as their sins deserve, God’s goodness extends to all creatures in his care (Mt 5:45).
IV. Humanity’s Derived Glory (8:5)
5 The significance of human beings is not to be limited to their existence before sin came into the world. They still are “crowned” with glory. The sequence of verbs expresses poetically the status that God, by his divine decree, has given to humankind. The verses could be rendered as “You made [perfect] him a little lower than the heavenly beings and crown [present] him with glory and honor. You make [present] him ruler over the works of your hands; you put [past] everything under his feet.”
“Glory and honor” are attributes of God’s kingship (29:1; 104:1) that are extended to a human being’s royal status. Yet people are not divine; they are in “the image and likeness of God” (Ge 1:26–27). In this exalted status they may be said to be “less than God” (NIV note) or less than “the heavenly [angelic] beings” (the Hebrew allows for either translation).
V. Humanity’s Glory as Ruler (8:6–8)
6–8 Humanity’s position over creation was granted before the Fall (Ge 1:28), but it was not taken away after the Fall (Ge 9:1–3, 7). Human beings are God’s appointed governors (vassals) over creation. Their function on earth is to maintain order, to shine God’s light on creation, and to keep a beneficent relationship with all that God has created on earth and in the sea. The Great King has appointed the human race to maintain dominion over creation and not be controlled by creation.
VI. Concluding Ascription of Praise (8:9)
9 See verse 1 above.
Psalm 9: Prayer and Praise for God’s Just Rule of the Nations
This psalm is an incomplete acrostic psalm (aleph-kaph) and seems to have formally belonged together with Ps 10 (lamed-taw). It is an individual lament psalm, combining prayer with praise and telling of God’s just rule over the nations. The next psalm is an individual lament psalm in which prayer focuses on the enemies of the covenant, who have at one time belonged to the faithful.
I. Individual Praise (9:1–2)
1–2 In response to a distressing situation, the psalmist brings himself to praise God in anticipation of the hour of deliverance. He exhorts himself to such praise, not only as a therapy to forget his troubles for a moment, but also to deepen his trust in the Lord. The depth of gratitude and joy finds expression in five synonymous verbs expressive of praise: “I will praise . . . tell . . . be glad . . . rejoice . . . sing praise.” He praises God with all his “heart,” for he loves the Lord without reservation.
The various verbs for praise express the intensity of the psalmist’s love for God. His God is none other than the God of “wonders” (GK 7098), i.e., God’s marvelous acts of redemption and judgment. These acts were regularly rehearsed as a reminder of God’s goodness and love, especially for comfort in time of need. The psalmist praises the “name” of God (“LORD”), who is also the “Most High,” in hope that the name of God will protect his servant and that the Lord will manifest again a “wonder” on his behalf.
II. Judgment on the Wicked (9:3–6)
3 The psalmist now prays that the Lord will “turn back” (GK 8740) his enemies so that they will be no more. When God makes the enemies to flee, they will stumble and perish. “Before you” may be interpreted as “from your presence,” “because of your presence,” or “in your presence.”
4–6 The prayer contains a request that the Lord will uphold his own, rule righteously, and rebuke the nations, so that ruin and destruction will overtake them and their memory may perish. The child of God may freely present his “right” or “cause” to his or her Redeemer-God. The “right” is the case lodged against the wicked. Belief in God’s justice is liberating because God is both Advocate and Judge. Freedom from worry is God’s gift to his child, because God judges “righteously.”
The “righteous” judgment of God is guaranteed by his rule. He is the Great King over all and, thereby, has authority to judge effectively. To this end the psalmist prays that God will “rebuke the nations and destroy the wicked” (cf. v.5). The “rebuke” (GK 1721) of God is both his wrath against the enemy and his defense of the righteous. In the end it will seem as if the wicked have never existed. He will blot out their name.
III. Hope in God’s Just Rule (9:7–10)
7–10 The ground of hope in prayer is the belief that the Lord rules! The hope of the godly during duress remains in the presence of God’s kingdom. Though not always transparent, the Lord is King! Belief in his kingship affirms one’s conviction of the difference between his rule and that of the nations and gives hope in the biblical teaching that he shall establish righteousness on earth. Because he reigns, there is hope. He is the “refuge” and “stronghold” for his children. God as a “refuge” (GK 5369) is a metaphor for the power and goodness of the Lord for the “oppressed,” an OT equivalent of “poor in spirit” (cf. 10:17; 74:21). He will “never” forsake those who rely on him!
The psalmist is confident that God’s rule is beneficial to the godly, i.e., to those who “know” the name of the Lord. He cares for them (1:6), and they trust in his “name” to deliver them from distress. They “seek” him with their whole being and are not like the nations that forget God (v.17).
IV. Communal Praise and Individual Prayer (9:11–14)
11–12 The praise of the godly rises out of their conviction that God cares. The psalmist calls on them to join with him in singing a hymn, the focus of which is God’s just rule. He is “enthroned in Zion” (cf. 2:4, 6). Zion is his “footstool,” or the earthly manifestation of his heavenly rule (cf. 2:4; 76:2; 132:13–14). This Great King serves his people, vindicating the needy. Even when they were in distress and it seemed as if God was not present, the nations were to understand that his nature will never tolerate injustice done to his elect. He does not forget the atrocities suffered by the poor; he cares for “the cry of the afflicted.”
13–14 The enemy causes the affliction, and the gravity of the experience often gives rise to a prayerful cry for help (cf. v.12; 88:13) with the hope that God may “see” and “have mercy.” The intensity of the suffering is comparable with death. David feels as if hell (“the gates of death”) is here. Life has turned into a trial of alienation, affliction, and disaster, and he cannot dig his way out. Only in “Zion” may the godly find rest because God dispenses his righteousness to them where he is. The “Daughter of Zion” stands for God’s people (Mic 4:8) or for Jerusalem, the city of God (Isa 1:8; 10:32).
The praise of God is a recounting of the “salvation” (GK 3802) of God. The psalmist looks forward to God’s deliverance and to the end of the rule of the wicked. He also looks forward to the time when he will “declare” the “praises” of the Lord. The public proclamation involves a remembrance of God’s “wonders” (v.1), of his “praises” (i.e., his praiseworthy acts), and of his glorious acts of “salvation.”
V. Judgment of the Wicked (9:15–18)
15–18 These four verses are to be regarded as the hymn of praise the psalmist spoke of in v.14. The trust of the godly is grounded in their conviction that “the needy will not always be forgotten, nor the hope of the afflicted ever perish.” Therefore they can anticipate the time when the principle of retribution takes effect and the afflicted find relief. The song includes hope pertaining to the end of the wicked, as if it already had taken place, much the same as the song “Fallen! Fallen is Babylon the Great!” (Rev 18:2). (Higgaion is a musical notation (cf. 92:4). Combined with Selah, it may indicate a meditative mood in which vv.17–18 are to be sung.)
VI. Hope in God’s Just Rule (9:19–20)
19–20 The mood changes from pensive meditation on God’s faithfulness to the elect (v.18) to a rousing cry for immediate deliverance. “Terror” is not an indication of complete alienation and doom; rather it is an act by which the nations may “fear” the Lord, recognizing their human frailty. The cry comes out of a broken spirit and shows no evidence of enmity or a desire for revenge. The issue is God’s justice and faithfulness to his own. If he does not judge the nations, they will never realize that they are revolutionaries against their Creator-King. They are but “men,” i.e., weak and human. The “terror” of the acts of God strikes the ungodly with a sense of hopelessness, but God’s vengeance on the wicked signifies hope and redemption for the godly!
Psalm 10: Human Rule and God’s Kingship
The focus of Ps 10 lies on the problem of theodicy, i.e., the justice of God in face of the prosperity of the wicked Israelites. The psalm gives a moving picture of the development of evil within the covenant community.
I. Questions (10:1)
1 The assurance of God’s kingship and justice is missing in the opening note of the psalm. The tone is set by the interrogative “Why?” The psalmist does not accuse God of having forsaken his own; rather it seems to him as if “the times of trouble” are too much a burden to carry. His prayers for deliverance are unheard. He needs God’s help, but it is as if God keeps his distance by keeping himself well-hidden. The question also introduces the riddle of the prosperity of the wicked and the suffering of the righteous (cf. Ps 73). The riddle is not resolved but is refocused on the God who cares for his own (v.14).
II. The Rule of the Wicked (10:2–11)
2 In their pride the wicked act as “gods” in this world. Their vile words and despotic acts offend and hurt the people of God. But God does not always react swiftly to protect the honor of his name. The people whom the psalmist describes were familiar with God and his law, but they openly rejected the godly way of life in favor of freedom and power. The ways of evil and righteousness are inconsistent. Evil cannot tolerate godliness but pursues the godly with an unholy zeal. The righteous, whom the wicked attempt to trap, are not “weak” but “afflicted.” The translation “hunts down” (GK 1944) brings out the “hot pursuit” of the wicked. But it is not clear whether the godly are actually “caught” by their crafty schemes or whether the psalmist prays that the wicked may be caught by their own plots.
3–4 The evil man’s hatred of the godly expresses a total disregard for the Lord and his commandments. He is filled with self. The wicked “boasts” that whatever he desires, he can accomplish by his scheming. This greedy man has no regard for God or his commandments. He “praises” himself but spurns the covenant God. His goal in life is a purposeful avoidance of God. He is not an atheist, but instead he has conveniently chosen to live without God. The rejection of the Lord is evident from the greedy man’s warped sense of justice and concern (v.5), his false confidence (v.6), his foul language (v.7), his perverse acts (vv.8–10), and his utter disregard of accountability to God (v.11).
5 Success may crown injustice. The prosperity of the godly (1:3) is guaranteed by God, but the wicked make every effort to take their share. They flaunt the “judgments” (“laws”) of God. Because God has not yet come in judgment, the wicked become more brazen in their selfish, despotic rule. They have contempt for any who get in their way and count them as their “enemies” (cf. Mal 1:13).
6 In their prosperity the wicked presumptuously take to themselves the privileges of the righteous—those whom God has promised will not be moved. The wicked do not need God. Moreover, they are “happy” with themselves. In their pride they may live without a sense of accountability, for they do not expect retribution. Moreover, they take measures never to experience “trouble” as they autonomously attempt to avoid God’s righteous judgment.
7–10 The wicked may appear not to be dangerous, but they use their tongues as a weapon. They intimidate with their curses and threats; their oath is worthless because it is a lie. But they are so powerful and persuasive in their speech that they always seem to get their way. Their speech reflects their scheming (vv.3–4, 6), and their intent is to work destruction. “Trouble and evil” are a way of life for them. They lie in wait like wild animals to ambush and gain control over innocent victims. Once the wicked have their victims, they carry them off like a “lion.” The psalmist also compares the wicked to the hunter who pursues his prey and traps it in a net. Thus the victims are overpowered by brute force. They receive no justice or mercy.
11 The psalmist returns to his starting point (cf. vv.2–4). The arrogance of the wicked expresses itself in injustice, but their root problem is their utter disregard for the Lord. They have rejected the covenant God by speech and actions. They mistake God’s patience with evil for God’s lack of interest in justice and the innocent victims. Their boldness grows as they no longer sense any accountability to God for their actions.
III. Prayer for Deliverance (10:12–15)
12–15 Verses 12 and 15 together form the prayer for God’s intervention. In between these two verses the psalmist reflects on the folly of the wicked. He asks with amazement “why” or “how” the wicked dare to revile God and imagine that God does not see evil (cf. v.11). He answers his own question, calming his feelings of disturbance and anxiety at the presence of evil. God does after all see their evil exploits.
The wicked may spurn God and his judgments (vv.3–5), while the innocent victims seek protection from their heavenly Father. The emphatic use of “But you” and “you” implies that the sole hope of the victims is in their abandonment to their God, who has promised to help the fatherless and all his children in need (cf. vv.17–18). God’s patience explains the delay in justice.
IV. The Rule of God (10:16)
16 The hope of the righteous in a just world lies in the Lord. His kingship is established “for ever and ever.” How can the wicked think that they will last “from generation to generation” (cf. v.6)? Together with the nations, they will perish from “his land,” so as to leave God’s people at rest. The concern of the psalmist here is with the “land” of Israel, where anarchy prevailed. The word “nations” refers to the wicked in Israel, who act like the nations.
V. Resolution (10:17–18)
17–18 God’s kingship was revealed to Israel (Ex 15:18) and came to expression in Israel. Because God is faithful to the covenant, he has promised to judge the needy. “The fatherless and the oppressed” is a reference to the class of people who were most easily wronged but were protected by God’s law (Ex 22:22–24; Dt 10:18; 16:11, 14). God gives the needy what they desire by stopping the reign of terror by those who act like gods. The idiom “who is of the earth” expresses the weakness of humankind.
Psalm 11: Refuge in the Righteous King
The psalm is an individual lament with an emphasis on confidence in the Lord. The lament is expressed in the words of the friends who despair of evil (vv.1c-3).
I. Refuge in God (11:1–3)
1–3 The wicked are fully intent on making anarchy their way of life. They haunt the “upright in heart,” i.e., the godly, who know and love the Lord and therefore do his will. The wicked are bent on ridding themselves of those who do God’s will on earth. There are two responses to the immediate threat: escape or refuge. Reason dictates escape. The godly seem to be powerless against such treachery. In view of this, the psalmist asks, “What can the righteous do?” The psalmist has already answered this counsel by his personal expression of trust: “In the LORD I take refuge.” Trust and confidence in the Lord mark this psalm (cf. vv.4, 7).
"Flee like a bird” is an expression of quick escape in search of quietness (cf. 55:6; 124:7). The psalmist quickly dismisses escape. His advisors argue against him with facts. The wicked slander him as they stalk like predators for the kill. Their tongues are bent like bows; their words are “arrows” against the string. They lie in ambush and lurk in the dark, and their “tongues” hurl sudden abuse at the godly. The wicked are deceptive and filled with treachery. They seek to destroy the very “foundations” (GK 9268)—a metaphor for the order of society (75:3; 82:5; Eze 30:4). This order has been established by the Lord at creation and is being maintained. God’s justice and law are being replaced by human autonomy and its resultant anarchy.
II. The Lord Is the Righteous King (11:4–6)
4–5 The psalmist looks beyond both his advisors and his enemies to the Lord, raising his eyes to heaven. The “holy temple” is God’s palace in heaven (18:6; 29:9). God is “holy,” and from his throne in heaven he sees all humankind. The “throne” is a symbol of his royal rule and authority to judge (cf. 9:7; 47:8). The Lord’s eyes “test” humankind as he patiently observes their feverish activities. It may seem as if God, by his inactivity, does not care; but he sees and examines the wicked together with the righteous. “Examine” (GK 1043) denotes the activity of the smith in the process of purifying gold or silver (cf. Jer 6:27–30; 9:7). The holy God may not immediately judge the wicked, but his holiness excludes any love for those who “love violence.”
6 In his own time God will judge the wicked with “fiery coals and burning sulfur,” just as Sodom and Gomorrah were destroyed (cf. Ge 19:24). Another image of judgment is the “scorching wind.” The hot desert wind blows over the Middle East during the changes in season from spring to summer and from summer to fall. Its effects are devastating, as the beauty of vegetation changes over night into parched, withered plants (cf. Isa 21:1; 40:7–8). The wicked will be like the flowers of the field, which are here today and gone tomorrow. Destruction will be their “lot” (GK 3926 & 4987; lit., “ortion of their cup”). This term reminds one of the head of a household who gives each member a cupful to drink at a meal. Thus God gives the wicked a “cupful” of his wrath (cf. Isa 51:17, 22; Eze 23:31–33; cf. Mt 26:39).
III. God Is the Refuge of the Righteous (11:7)
7 God loves those who do righteous acts. He who sees and examines everyone promises that only the “upright” of heart will see him (cf. 17:15; 63:2). To see the face of God is an expression of deliverance from adversity, of close communion, and of the reality of God’s blessed presence in this world and in the world to come.
Psalm 12: Lying Tongues and the Truthfulness of God’s Word
This psalm, a community lament, is a prayer on behalf of or by the people of God for deliverance from the deceptions and scheming of the godless (vv.1–4). The Lord promises to protect his own (v.5), but he expects his children to live with the tensions resulting from a walk in faith. The psalm also includes a statement of confidence in God.
I. Prayer for Deliverance (12:1–4)
1 The description of the prevalence of evil is a connecting link with Ps 11:2–3. The intent of the wicked was to rid themselves of “the upright in heart” (11:2; cf. v.7). The psalmist observes that the godly, characterized by their faithfulness to the Lord, have vanished. Of course, this is hyperbolic language, but it is a manner of bringing before the covenant God his promise to free his people.
2–4 The wicked disobey God with their tongues. They pervert and twist truth. Their goal is to gain power by flattery, deception, and clever schemes. They do not tolerate authority but prefer autonomy and anarchy. The wicked are “double-hearted” (lit., “with deception”) by the very way they speak (cf. Jas 3:10–12). Their aim is power, and that end justifies any means. They do not shrink from flattery, boasting, denying God’s way, and exalting their own way. The psalmist cries out to God that perverse speech will cease and that righteousness thereby may be established.
II. Promise of the Lord (12:5)
5 The Lord answers the cry of the needy, even as he has promised. He hears their groaning (79:11; 102:20) and prepares himself to act on their behalf. The exaltation of God must bring the abasement and removal of the wicked (Isa 33:11–12); God protects the afflicted from their oppressors. The last clause in Hebrew is literally “he will blow at him.” The NIV rendering describes the wicked as “those who malign them.” It may also refer to the afflicted as those who “pant for” deliverance (cf. NEB).
III. Reflection on God’s Promises (12:6)
6 The assurance of the godly ultimately lies in God’s promises. His “words” are pure (“flawless”), refined like silver that has been subjected to a sevenfold process of purification (cf. 18:30; 119:140). Over against the lies, deceptions, treachery, perverse speech, and scheming of the wicked is God’s word!
IV. Prayer for Deliverance (12:7–8)
7 In response to the assurance of God’s word, the psalmist brings his lament to a peaceful conclusion. Regardless of the circumstances of life, God’s children are assured of the special protection of their heavenly Father. The wicked may turn the world upside down, but God will guard his own. As he has promised (Nu 6:24–26), he keeps them “safe” from the wicked, “from such people” (lit., “from this generation”). The word “generation” (GK 1887) signifies here a group of people who live at the same time; i.e., contemporaries.
8 God’s guarding his people is a reality even when the wicked walk around as kings. When vv.1, 7–8 are read together as an inclusion, the comfort lies in God’s protection from an evil generation that is, after all, characterized by human frailty. Therefore the hope of the psalmist lies in the Lord, his covenant God. The psalm contains no resolution to the problem of evil, but it recognizes that evil is under the full sovereignty of the Lord.
Psalm 13: Waiting for God’s Salvation
This psalm, a deeply moving picture of despair and trust, realistically depicts the anguish of the soul, yet a soul that also experiences a deep faith. The psalm is classified as an individual lament, but it is also expressive of the needs of the community of God’s people. The situation that brings the psalmist to the point of despair may be illness.
I. Expression of Despair: How Long? (13:1–2)
1–2 The fourfold repetition “how long” emphasizes the intensity of emotions. David looks first at God as the source of his trouble, when he asks, “Will you forget me forever?” (here “forever” means “continually” or “utterly”). For some reason unknown to David, God has removed his covenant mercy from him (cf. 10:1, 11). The hiding of God’s face is an expression for alienation and curse. The psalmist is alone, and suffering in loneliness aggravates the anguish. He searches his thoughts as to what has happened.
God is displeased, but why? When the psalmist turns to the people around him, he sees his enemy. The enemy is on the periphery of his concern, and yet he is always there. Is the enemy death, the presence of evil in the world, or oppressors who have nearly “overcome him” (v.4)? There seems not to be sufficient reason for limiting the situation to illness and death, because the clause “sleep in death” (v.3) may be a metaphor for deep depression and suffering. The psalmist is disturbed in his deepest being by God’s lack of interest, by the adversaries (adversities), and by his own feelings.
II. Expression of Prayer: Give Me Light! (13:3–4)
3–4 The psalmist believes that God has hidden his face from him; therefore he asks, “Look on me.” Divine abandonment and alienation made the psalmist experience despair, but God’s “look” (GK 5564), expressive of favor, renews life. The psalmist asks for God to “answer” (GK 6699) him. The answer is a positive message of God’s favor by which the Lord frees his servant from the causes of the anguish of soul. The psalmist believes that only by God’s favor will he receive “light” for his eyes. Anyone who is relieved from troubles and blessed with God’s protection, peace, and favor shows his or her inner spiritual condition in outward appearance (cf. 36:8–9). One’s eyes sparkle with God’s grace.
The psalmist’s prayer here contains an urgent appeal for God’s covenant favor. If he were to be vexed and overcome by “death,” the enemies would have cause to gloat. Their joy expressed not only pleasure in the fall of the godly but also in God’s failure to be faithful to his covenant promises. The “fall” (GK 4572) is a stumbling under a load too heavy to carry. Before more trouble comes, and before the godless have reason to rejoice over the defeat of the godly, God must act to protect his honor.
III. Expression of Hope and Trust: Let Me Sing! (13:5–6)
5–6 Though he has experienced deep despair, the psalmist does not give up. His feet did not slip. He held on to the promise of God’s covenant love. He was not overwhelmed by his troubles. The emphatic “But I” is a surprising response from the heart of a depressed person. Because life may be so bitter for some, it is only by God’s grace that the heart of faith may groan, “but I.”
The effect of God’s love for which the psalmist longs is the experience of salvation. “Salvation” (GK 3802) signifies the whole well-being of God’s child. He needs the assurance that God cares (v.1), as well as the experience of victory over his enemy and over adverse circumstances (vv.2, 4). He also needs the healing in his thoughts of anguish and self-pity (v.2). God’s “salvation” takes care of all his needs. He will therefore rejoice in the Lord when God shows his fatherly care.
Psalm 14: God Deals With Foolish Evildoers
This psalm is parallel to Psalm 53. The language is similar except on a few points, which may be explained by the context in which each was finalized. The genre has been disputed. Because of its affinity with the lament psalms against the wicked, it has been categorized as an individual lament. However, the contrast between the fool and the one with understanding is representative of the wisdom psalms. Another representative element is theprophetic motif, incorporated in a liturgical prayer.
I. The Fool (14:1)
1 The “fool” (GK 5572) is neither ignorant nor an atheist. The word is synonymous with the wicked, who aggressively and intentionally flouts his independence from God and his commandments (cf. 53:1; 74:18, 22). The “fool” in his heart denies the practical import of God’s existence. He shuts off the affairs of this world from divine intervention and denies any personal accountability to God for his actions (cf. 10:4; 73:11). Within the congregation he may mimic the sounds of faith, but his true self shows disregard for God, his commandments, and his people. He is characterized by an absence of concern or love for others, but he is occupied with himself.
Three phrases describe the perniciousness of the wicked. (1) “They are corrupt.” (2) “Their deeds are vile”; i.e., detestable acts are done out of complete disregard for God’s majesty. (3) “There is no one who does good” is a summary statement about the absence of godliness.
II. The Lord’s Perspective (14:2–3)
2 The Lord “looks down” as witness and judge on his creatures and observes the affliction of his children. The wise (in contrast to “the fool”) are those “who understand [and who] seek after God.” They love to do the will of their covenant God on earth.
3 As God observes humankind, he is overwhelmed by the evil he sees. It seems as if “all have turned aside” and have “become corrupt,” as if no one “does good.” The negative picture of the fool (v.1) is reinforced by the totality of human evil. Humankind has become apostate because it has “turned aside” (cf. 53:3; cf. Ro 3:11–18).
III. The Prophetic Perspective (14:4–6)
4–6 The Lord is the “refuge” (GK 4726) of the wise—called “my people,” “the company of the righteous,” and “the poor.” Fools are not numbered among them because they are “evildoers” who do not know the Lord intimately or care about his looking down from heaven. They busily pursue their self-interests and, in so doing, “devour” (GK 430) God’s people. Their hatred of righteousness and the vulnerability of the righteous combine to make the wise easy prey. They “devour” the possessions of others and add them to their own, completely disregarding the rights of their subjects (cf. Isa 5:8).
Suddenly, God’s judgment will come on the wicked. Their power and terrorizing will come to an end when the Lord intervenes on behalf of his “people.” Then “dread” will overtake the fools, while the righteous will enjoy the presence of their covenant God. The wicked may for a time heap abuse on “the plans of the poor.” But even in their persecution, God is “the refuge” of his children.
IV. The Hope of the Righteous (14:7)
7 The conclusion is a most appropriate prayer for “salvation” (GK 3802). The phraseology “restore the fortunes” is characteristic of the prophets as they describe the era of restoration when Israel, restored to the land, will again enjoy the blessings of God (cf. Eze 16:53; Zep 2:7). After the Exile God demonstrated his faithfulness by his renewed blessings, by restoring Israel to the land, and by permitting his temple to be rebuilt. The psalmist anticipates an era when God will vindicate his people and deliver them from the fools who oppress them. In Jesus’ coming Jews and Gentiles are further assured of God’s concern, vindication, and presence with his people (cf. Ro 11).
Psalm 15: Who May Live in God’s Presence?
This psalm begins with a question and concludes with God’s promise. The question-and-answer method, coupled with the concluding promise, suggests that it is a wisdom psalm.
I. The Question (15:1)
1 The repetition of the interrogative particle “who” is not so much a question of the identity of those entering into God’s presence as it is of what kind of a person may enjoy his fellowship. The verbs “dwell” and “live” are metaphors for communion with God. The complementary usage of “sanctuary” and “your holy hill” suggests the background of a pilgrimage to Mount Zion, God’s holy hill. As the pilgrims approached Jerusalem—the city of God, where his “sanctuary” was located on the “holy hill”—they had to examine themselves before entering the courts of God’s sanctuary.
II. The Response (15:2–5a)
2–5a The wise are primarily characterized by the word “blameless” (GK 9459). It is not synonymous with “perfect” but with an attitude of the heart desirous of pleasing God. The blameless are people of integrity in relationship to God and others. In their personal relations, they express a righteous and faithful lifestyle. Regardless of what God requires, the blameless do God’s will on earth.
The words “righteous” (GK 7406) and “truth” (GK 622) are synonymous with “blameless.” The righteous do what is right, living in accordance with God’s expectations. The phrase “truth from his heart” reveals the fidelity between one’s “heart,” as the seat of one’s being, and one’s speech, which expresses one’s inner being.
The activities of walking, doing, and speaking are not to be isolated as separate expressions of the righteous path but express synthetically that everything the wise do is in harmony with the expectations of God and humankind. The three negative conditions in v.3 give examples of what a blameless person does not do. The word for “neighbor” (GK 8276) is somebody with whom one frequently associates. The wicked have no sense of loyalty and lay traps for anyone to fall into. The wise, on the other hand, do not purposely hurt their fellow human beings, let alone their friends.
The wise neither initiate nor rejoice in the reproach of their associates; they empathize in their hurt. The “vile man” is a “reprobate,” known for his evil deeds. The godly, in other words, are not free to “despise” any sinner, only those who are hardened in their perversities. They ably distinguish between those who “fear the LORD” and those who are reprobates. In their self-respect they respect the rights, gifts, and status of others.
When they promise, make a vow, or swear to do something, the wise remain true to their word (cf. Ecc 5:1–7; Mt 5:33–37). They have a deep sense of integrity and must often make material sacrifices to be honest. Their honor is more important than their wallet.
The concern of the wise shows up also in their relationship to the poor and to those who need justice. The poor at times need a loan to keep themselves from being sold into slavery. “Usury” (GK 5968) was the practice of charging high interest. It was prohibited because of the need of the poor not to get further into debt. The law instructed Israelites not to take advantage of the adversities of a fellow Israelite who had fallen on hard times (Ex 22:25–27; Lev 25:35–36; Dt 23:19).
Often the poor were dragged into court and taken advantage of by the well-to-do, who could easily afford to pay a bribe to thwart justice. Bribery was strictly prohibited in the law (cf. Ex 23:8; Dt 16:19). The godly witness or judge should refuse any bribe as being a perversion of justice. Although the law clearly prohibited usury and bribery, it did not prohibit receiving equitable compensation. The godly person does not discriminate against the poor in favor of the rich, powerful, and influential.
III. The Promise (15:5b)
5b The reward of God ensures that the wise will “dwell” with the Lord (v.1; cf. 23:6). They may experience adversities, but they will never fall, as will the wicked. They will never be “shaken” (GK 4572; cf. 16:8). This is God’s promise. Clearly the ethics of God’s people are not a system of morality independent of the Lord but have a theological basis (cf. Mt 5–7).
Psalm 16: Refuge in the Lord
The confession of confidence in God exemplifies a deep trust in the Lord in both life and death. The life-setting of this psalm is difficult to determine. The psalm may at least be viewed as a composition made during a time of peace and quiet.
I. Confidence in the Lord (16:1–4)
1 The psalm opens with words of trust in God, who alone is able to give shelter. The expectation of safe-keeping is grounded in God’s promise to keep and to guard the members of the covenant community who seek “refuge” in him (cf. 7:1; 11:1; 17:7).
2 The psalmist approaches God as “my Lord” (Adonai, GK 151) and as “my good” (“I have no good thing”). “My Lord” reveals the psalmist’s submission to God as “Master” and “Ruler” (see 8:1) over against those who run after other gods (v.4). Hence his confidence is in God’s care for him. He further describes his relationship to his God as the source of all his benefits. The sovereign God is “my good,” i.e., the reason for his existence and joy (cf. 73:25).
3 Delight in God also finds expression in a joyful acceptance of “the saints” (GK 6221). The “saints who are in the land” are the godly on earth, not angelic beings; they are consecrated to the Lord (cf. Ex 19:6). The “saints” are also known as “the glorious ones” (GK 129), as the Lord himself bestows glory and majesty on his own (cf. 8:1, 9; 93:1, 4). The psalmist thus expresses the importance of the community of the saints.
4 The ungodly’s idolatrous acts are described as pouring of “libations of blood” and swearing by the names of the idols. “Of blood” may refer to human sacrifices (Isa 57:5–6) or to guilt due to bloodshed (Isa 1:15; 66:3). The psalmist strongly states his antipathy to such idolatrous practices. Paganism is a way of life completely inconsistent with trust in God as the sovereign Master. The psalmist makes no mention of their idols, in keeping with his declaration that he will not “take up their names” on his lips (cf. Hos 2:17).
II. The Experience of Faith (16:5–6)
5–6 Having demonstrated his abhorrence of idolatry and his decision not to join in with those who poured out a drink offering, the psalmist now recognizes how good the Lord is to his own. Loyalty to the Lord is in response to his acts of beneficence. Using language reminiscent of the conquest of Canaan, the psalmist reflects on all that the Lord has done. However, he goes beyond the occupation of Canaan in considering God’s benefits. The Lord promised the members of the priesthood to be their share and inheritance (Nu 18:20; Dt 10:9; 18:1). Israel as a whole was his inheritance (Jer 12:7–9). But the godly can join in with the experience of the psalmist, wherever and whenever they live. God deals kindly with his children in that he bestows on them his covenant blessings and promises.
The nature of God’s benefits are described as “pleasant” (GK 5833) and “delightful” (GK 9182). Even as God gave his people a pleasant land as an inheritance, so the psalmist rejoices in the bounty of God’s goodness to him. However, his joy is not first and foremost in God’s gifts but in the Lord himself.
III. Confidence in the Lord (16:7–8)
7–8 The theocentric focus is further supported by the psalmist’s response of praise. He shows his loyalty to the Lord in “praise” (lit., “bless”; GK 1385) and in obedience. In life situations the psalmist is not easily moved by the idolaters (v.4), because his chief goal in life is to love God and live for him. By day he can say that the Lord gives him counsel, which aids him to live wisely. At night God “instructs” him through the meditation with his inner self. God is always present at his “right hand.” Therefore, his confidence in the Lord is the result of his experience of God’s goodness, grace, and fatherly instruction. As a sage, the psalmist can claim God’s promise that the wise and righteous “will not be shaken” (cf. 15:5; 21:7; 62:2, 6; 112:6).
IV. The Experience of Faith (16:9–11)
9–10 The basis for the psalmist’s joy is twofold. (1) His God is the sovereign Master to whom he has fled for protection (vv.1–2). (2) The Lord has been good to him (vv.2b, 5–8). His conclusion to this psalm of confidence begins with “Therefore”; but the “therefore” introduces additional, though related, reasons for his confidence. The Lord cares for him in life and in death. In life the Lord gives him security (vv.5–6) and in death, protection. He may go into “the grave,” but the Lord will not permit his beloved (“Holy One”) to suffer eternal alienation; even in death his relationship with God continues. The phrase “see decay” is a metaphor for total isolation and abandonment from God’s presence.
In the apostolic preaching this verse had a particular apologetic significance, as both Peter (Ac 2:27, 31) and Paul (Ac 13:35) quoted v.10 as proof of the resurrection of our Lord. They appropriately argued that since David died and did not rise from the grave, the psalm received a special significance in view of Jesus’ death and resurrection. Jesus, as the Son of David, arose from the dead, “because it was impossible for death to keep its hold on him” (Ac 2:24). The resurrection of our Lord gives a ground for the confidence of all believers since they too will not suffer corruption. The Father will crown his beloved with life.
11 The psalmist develops further the nature of life with God. Its origin is with God, and its goal is the presence of God, even to be at “your right hand.” It produces “joy” and “eternal pleasures.” “The path of life” signifies the way that leads to life. It is a wisdom term for the fullness of life that only the wise can achieve (Pr 5:6; 6:23; 10:17; 15:24). The psalmist conceives of life in fellowship with God both in this world and in the hope of everlasting fellowship with God.
Psalm 17: A Prayer for God’s Justice
The concern for righteousness dominates this psalm from beginning to end. It concludes with the hope that the psalmist will see God “in righteousness” (v.15). The prayer is a psalm of innocence under the general category of lament psalms.
I. Prayer ofa Righteous Man (17:1–5)
1 The psalmist uses three intense expressions to call on the Lord (“Hear . . . listen . . . give ear”). Being in deep distress, he confidently approaches God in prayer. The psalmist’s “cry” (GK 8262) is a desperate call for help and an intense form of prayer. His cry is “a righteous plea”; that is, the psalmist prays as an innocent man who is not to be charged with the deception of his contemporaries. He has lived in accordance with God’s righteous law and can say that his prayer “does not rise from deceitful lips.” Prayer requires an attitude of sincerity, without hypocrisy (cf. Jas 5:16–18).
2 The content of the prayer is twofold: for vindication and for investigation. In the belief that God is sovereign and faithful, David rests his case with God and looks forward to his goodness in this life and in the life to come (v.15). In his second petition, the psalmist prays that the Lord will examine his integrity (“what is right”). He is not claiming perfection but addresses God out of the sincerity of his heart and presses for a resolution to his difficulty.
3 The psalmist believes that he has done nothing to deserve his suffering and that he has not transgressed with his lips against God’s commandments. His prayer is confident, but it is a godly confidence, expressive both of the deepest trust in and of a tender walk with God. Therefore he requests God to “test” (GK 7671) his heart, i.e., to put him through every conceivable examination to determine the purity and integrity of the heart. The psalmist wants the Lord to examine him especially at night, for at that time he is isolated from his occupation and social relations and is alone with God. That examination involves a self-examination, as one reflects on one’s attitude, loyalty, and obedience to God’s commandments.
4–5 The psalmist is confident of his integrity even when the Lord enlarges the scope of his examination to his actions and words. He has paid careful attention to wise living by not associating with the “violent” (GK 7265), i.e., with those who have no consideration of God or his commands. The violent were the gangsters of the OT, who robbed and murdered without blinking an eye (cf. Jer 7:11; 18:10). David had held onto the way of God, without slipping into the way of thieves. The “paths” (GK 5047) of the Lord refer to the ways of godliness, in opposition to the “ways, of the violent.”
II. Prayer for Protection (17:6–9)
6–9 David appeals to God to respond to his petition. His urgency is based on the confidence that God will answer him. The boldness in his calling on God expresses the close relationship, further described by the metaphors “the apple of your eye” and “the shadow of your wings.” These metaphors express the love of God in his acts of care and protection for those who are dear to him (cf. Dt 32:10–12). Since the enemies have become a real threat, intent on assailing him and destroying him, David calls on God to act again on behalf of his beloved.
However, God answers prayer, provides “refuge” to those who seek it, and delivers the godly with his “right hand,” which signifies the strength by which he sustains and redeems his own from trouble. The psalmist looks to God to demonstrate his promised acts of love and loyalty. Because the need is now, he prays for God’s deliverance with great intensity. God stoops down to deliver his children.
III. The Wicked (17:10–12)
10–12 The psalmist, overwhelmed by the thought of his foes, elaborates on their evil. The wicked are “like a lion” in their pursuit of the godly. The “lion,” a symbol of brute strength and a ferocious appetite (cf. Jdg 14:14), presents a powerful picture. Their beastlike nature finds expression in their callous hearts, arrogance, pursuit to the death, and violence. They are greedy, self-loving, and insensitive to others (cf. 73:7; 119:70). The outward expression of the wicked is consistent with their inner being. They speak “with arrogance,” which excludes God and concern for others. Without mercy they track down, surround, and finally destroy those weaker than themselves.
IV. Prayer for Deliverance (17:13)
13 The mood shifts as David gazes away from the threat of the wicked and looks to his God. He prays that God will act, not in the future, but now. The call to “rise up” (GK 7756) and act in deliverance and vindication is common to other psalms (3:7; 7:6; 9:19; et al.). Instead of directly confronting evil himself, he expects the Lord to “confront” it in his stead. The Lord will not tolerate their opposition; rather he will make the wicked bow down. This is not an act of worship but of total destruction by the “sword” of the Lord.
V. The Wicked (17:14)
14 The description of the wicked as “men of this world whose reward is in this life” interprets the enigmatic Hebrew “from a world their portion in life.” Clearly the psalmist prays for God to act against the wicked and to rescue his own. The second part of this verse relates back to the metaphor of the wings under which the psalmist found refuge; God provides for the needs of his cherished ones.
VI. Hope in Righteousness (17:15)
15 God will confront the wicked in judgment, but the godly will see his “face.” The wicked will be forced to bow down and will be destroyed, whereas the godly will enjoy God’s presence “in righteousness.” “Righteousness” (GK 7406) has the sense of victory and joy procured by the Lord and shared with his beloved. The wicked were self-satisfied (v.10) and shared their wealth with their descendants so that they too would “be satisfied.” But the godly do not comfort themselves with the thought of transitory “blessings.” They will be “satisfied” with the “likeness” of God! “When I awake” suggests that this prayer is an evening prayer (4:8). At the same time, however, the psalmist by inspiration is looking for a greater experience with God that can only be a part of the postresurrection world.
Psalm 18: Royal Thanksgiving
This psalm has been variously categorized. Some have divided the psalm into two units: an individual lament (vv.1–30) and a royal thanksgiving psalm (vv.31–50). However, based on a careful study of the parallel psalm in 2Sa 22, scholars today generally agree that the psalm is a psalm of thanksgiving.
I. The Lord, the Rock of Israel (18:1–3)
1 A unique verb expressive of “love” (GK 8163) for God opens the psalm. This verb is usually used to affirm God’s compassion for humankind. It implies the need of the one who receives the compassion and is associated with the mother’s care for her children. David thus expresses his commitment to the Lord who is his source of strength, comfort, and sustenance. The phrase “I love you” communicates an intimacy of his relationship based on experience. The further description of the Lord as “my strength” (GK 2619) supports this argument. David has seen the “strength” of God in his adversity.
2 The divine epithets used in this verse are derived from David’s familiarity with battle and with the geographical scenery of Canaan. These metaphors convey the intensity of David’s love for his God as the all-sufficient One. God is the Great King who is able to deliver those who call on him. He is the “rock” (GK 6152) of Israel (Dt 32:4, 15, 18, 31, 37), who is faithful from generation to generation. The Lord provides a “refuge” (GK 2879) for his own. The “refuge” was an isolated high place in a mountainous region, whose natural relief provided excellent strategic advantages (e.g., Jerusalem, Masada). Because God is the Redeemer of his people in physical and spiritual needs (cf. v.48), the psalmist knows that he can always find refuge in him.
The Lord protects his servant as with a “shield” (GK 4482) so that the adversities of life may not penetrate and destroy his child. Instead, he elevates him with “the horn of salvation.” The word “horn” (GK 7967) is a symbol of strength; theologically it denotes the vertical intrusion of the Lord’s power and victory over against the kingdoms of humanity. The imagery of a high place lies also behind the phrase “my stronghold” (GK 5369). It is a place of refuge in the rocks (cf. Isa 33:16).
3 The outburst of metaphors affirms David’s confidence in the Lord’s ability to deliver. Therefore, he is praiseworthy (48:1; 96:4). Whenever he calls on the Lord in prayer, David tastes the sweetness of his deliverance. This reminder of “the enemies” forms a transition to his reflections on God’s deliverance in great adversity (vv.4–19).
II. Affliction (18:4–6)
4–6 The psalmist recalls the intensity of his anguish as if ropes were wrapped around him and as if death, personified as “cords of death” and “cords of the grave” (Sheol; GK 8619), were pulling him downward. Another metaphor is that of rushing streams (“torrents”) that threaten to destroy him (cf. 30:1; cf. 2Sa 22:5). He cannot escape because he is trapped by “the snares of death.” Paganism seems to triumph, as chaos rules and God’s deliverance is not forthcoming. But at this point David turns to the Lord. After his prayer, he portrays the Lord’s coming with great power and glory, in order to establish order and justice and to redeem his servant.
III. The Lord’s Coming to Help (18:7–15)
7–15 God is concerned with the distress of his children. His reaction in his heavenly glory is couched in the language of theophany. The earthquake is an expression of his anger. The smoke and the fire represent his readiness to avenge his enemies. Thus he mounts the cherubim, soars as a bird on “the wings of the wind,” and swoops quickly downward. The clouds are his chariot (cf. 68:33) and the wind makes up the wings (cf. 104:3–4) with which he flies downward on the rescue mission. The darkness of the clouds heightens his brightness. As the Divine Warrior moves closer to the enemies, he announces his coming with “hailstones,” “bolts of lightning,” and “thunder.” Then he shoots forth “his arrows” in the form of lightning and thus rids himself of his enemies. No opposition can stand his presence because he penetrates even the sea (v.16) and “the foundations of the earth.”
He is the glorious and victorious King over heaven, earth, and sea. His rule is established, and there is no question as to his sovereignty and supremacy. But because the rebellious forces are on earth, the earth “trembles and quakes” as it anticipates the fear of the guilty who are seized with “terror and dread” and tremble with anguish at the prospect of his judgment.
IV. The Lord’s Deliverance (18:16–19)
16–19 The portrayal of God’s indignation and readiness to vindicate gives comfort to the psalmist. He does not fear God’s coming in anger, because his Father comes to his rescue. Though the enemy forces are strong (vv.4–5), the Lord prevails over their great strength. He delivers the psalmist from the adversity and provides a new dimension of life. Instead of “disaster,” he experiences the Lord to be his “support.” Instead of the enmity of his foes, he experiences the redemption of the God who delights in him.
V. God’s Faithfulness to the Faithful (18:20–29)
The triumph of faith is expressed here in the realization that the Lord has been faithful, that he has kept his word, and that he rewards the faithful. The psalmist has argued that the love of God moves heaven and earth for the sake of his own. Now he instructs the hearers (readers) what God expects of his children.
A. Human Faithfulness to God (18:20–24)
20–24 Loyalty to the Lord shows itself in practical ways, but in essence it is an internal spiritual response. The psalmist’s attitude to God is described as “righteousness” (GK 7406)—that response to God that adheres to his decrees and shuns evil. Righteousness is the joyous expression of love to God for all his mercies. Therefore he is devoted to “the ways of the LORD” (cf. Dt 8:6) and to “his laws.” God’s laws regulate all of life and help his servant to respond appropriately to the challenges of life. David’s hands are clean and he has “integrity” before the Lord. He praises the goodness of God who has dealt with him faithfully.
B. God’s Faithfulness to His Own (18:25–29)
25–26 The Lord helps his own, those who are concerned with being “faithful,” “blameless,” and “pure.” Faith, loyalty, and sanctification are inseparable. God responds with deep concern to his covenant children, whereas he deals in kind with the “crooked.” Even as God deals lovingly with those who love him, he lets the crooked acts of the wicked boomerang on their own heads. They receive their just deserts. Thus the psalmist rejoices in God’s justice, as he deals with each in accordance with his works.
27–29 These affirmations of God’s goodness and justice are the basis for hope. Even in adversity the “humble” hope in God; even in “darkness” the saints look to him for light. The “haughty” (GK 8123) are those who have little or no regard for the Lord (10:5–6). They often oppress or disregard the rights of the godly. But the Lord graciously turns the misfortunes of his saints and grants them the joy of life. Thus the psalmist expresses a spirit of confident joy. There is no barrier that the Lord cannot overcome, whether it be a “troop” or the wall of an enemy city. The presence of the Lord gives confidence of victory.
VI. The Lord’s Goodness (18:30–45)
A. The Divine Perfections (18:30–36)
30–36 The Lord’s ways are “perfect” (GK 9459). His perfections are those qualities by which he relates to his creation. He is full of “integrity” (cf. v.25b) to those who respond to him with “integrity.” His word, likewise, is “tested” and found to be “flawless” (GK 7671; cf. 12:6; 119:140).
Because of God’s commitment to protect his loyal children by word and work, he is their “shield” (cf. 3:3) and “Rock,” with the result that they are victorious, strong, and free. They “take refuge in him.” The ascriptions of goodness to God lead the psalmist to exclaim, “Who is God besides the LORD?” The answer is no one!
The Lord “arms” (GK 273) the psalmist with strength. The verb signifies giving support or strengthening at a time of need (cf. v.39). Since God is the Rock of Israel, he alone can give strength. The strength of the Lord results in success. David compares this strength to the sure-footedness of an ibex (“deer”), whose agility permits it to walk on narrow ledges in mountainous and rocky terrain. He also compares himself to a warrior with special strength. In God’s strength he is free.
B. The King’s Victory Over the Enemies (18:37–42)
37–42 With the help of the Great King, the messianic King need not be afraid of the enemies. The emphasis lies on his prowess in battle as he aggressively beats back his enemies. He expects nothing less than their total destruction. The enemy, being in dire straits, calls for help from allied forces, but none dare fight against the divinely anointed King! It is apparent that the Lord is with the psalmist, strengthening him and giving him complete victory. The enemies’ strength is reduced so that they are no more than useless “dust.”
C. The Glorious Deliverance (18:43–45)
43–45 With gratitude to the Lord, the psalmist summarizes the effects of his campaigns. First, he is victorious over the enemies. They have responded to him, just as the enemies of God did in earlier times to God’s presence as the Divine Warrior (cf. Ex 15:14–16; Jos 2:11, 24). The nations submit themselves to his sovereignty (cf. Ps 2:8–12). Second, the nature of the messianic rule is glorious. The Lord has made his anointed king to be “the head” of nations in fulfillment of his word to Israel (Dt 28:13).
VII. The Lord, the Rock of Israel (18:46–50)
46–50 The psalmist returns to an affirmation of his confidence in “the Rock” of Israel (cf. vv.1–3). The Rock is no other than the Divine Warrior who is the “Savior” (GK 3829) of the messianic King. The acts of deliverance involve complete subjugation of the enemies and exaltation above the nations as expressions of divine vindication. He is the God “who avenges” (94:1) and “who saves” (94:19–23).
The psalmist reflects on the acts of God to encourage God’s people to look at the messianic King as the divinely chosen instrument of deliverance. The Divine Warrior has chosen the anointed King of David’s lineage to establish his kingdom. Every Christian knows that this King is none other than Jesus the Messiah. In him we receive God’s “love,” and in him we are victorious.
Psalm 19: God’s Perfections Revealed in Work and Word
This psalm reflects, more than any other, the beauty and splendor of the Hebrew poetry found in the Psalter. The psalm comprises three separate motifs brought together into a unified wisdom hymn: creation praise (vv.1–6), a wisdom psalm (vv.7–11), and a prayer for God’s forgiveness and acceptance (vv.12–14).
I. The Revelation of Creation (19:1–6)
A. The Revelation of the Skies (19:1–4b)
1 The glory and wisdom of God are evident in the vastness of space. The psalmist calls attention to “the heavens” (GK 9028) as he begins the first verse and concludes with the synonym “the skies” (GK 8385). These words signify the place where God put the sun, moon, and stars for the purpose of giving light and for distinguishing “day” from “night” (Ge 1:14–19). The universe is a revelation of God’s creation of the magnificent heavenly bodies, which are characterized by radiance and regularity. The verbs “declare” and “proclaim” express the continuous revelation of the heavens. The wars and disturbances on earth often camouflage God’s glory, as they divert attention away from the created heavenly bodies. God alone is the Creator; the heavenly bodies are “the work of his hands” (cf. Dt 4:19; 17:3).
2 The alternation of “day” and “night” reveals the constancy of God’s creation. The cycle of day and night contributes to the regularity of the seasons and thus to the regularity of the agricultural calendar (Ge 8:22). They reveal “knowledge” (GK 1981) in their own distinct “speech.” The “knowledge” is not only knowledge about God but also a special kind, best understood as God’s wisdom, revealed in his creation (cf. Pr 8:22–31).
3–4b Being unrestricted by the division of languages, natural revelation transcends human communication without the use of speech, words, and sounds. To those who are inclined to hear, revelation comes with no regard for linguistic or geographical barriers.
B. The Revelation of the Sun (19:4c–6)
4c–6 Life on earth depends on the regularity of the sun. The psalmist did not know all that we know today about the solar system. His concern was to portray in a phenomenal way how the sun rises, as it were, from “a tent.” The sun is metaphorically compared to a “bridegroom” and a “champion.” The joy of the bridegroom, coming from the wedding canopy or the bridal chamber, represents the radiance of the sun. The “champion,” rejoicing in his strength as he sets out to run his course, represents the power of the sun, as it seems to move through “its circuit.” The sun also reveals God’s glory, power, and wisdom. One does not have to listen for words, because the effect of the sun is evident, as “nothing is hidden from its heat.”
II. The Revelation of God’s Law (19:7–11)
7–11 The revelation of God’s law is clearer than the revelation in nature. It is greater because it is given by the covenant God, whose name is Yahweh (tr. “LORD,” vv.7, 8, 9); nature reveals the glory of the Creator-God (see v.1). It is also greater because of the comprehensive nature of the revelation. This is brought out by the choice of the synonyms for God’s revelation: “law” (GK 9459), “statutes” (GK 6343), “precepts” (GK 7218), “commands” (GK 5184), “fear” (GK 3711), and “ordinances” (GK 5477); for an extended treatment of these terms, see EBC, 5:184–87. The synonyms are not to be studied in abstraction but give a comprehensive emphasis that all the words of the Lord are beneficial. Although the benefits of natural revelation are with us on a daily basis, the comprehensive benefits of God’s revelation in the law are so much greater.
The list of four benefits is given to encourage the godly to embrace the law of God as an expression of his wisdom. (1) God’s word “revives” (GK 8740). Its restorative quality gives healing to the whole person by assuring forgiveness and cleansing and by giving life to the godly. (2) God’s word is the source of “wisdom” to all who are ready to receive it. Both the inexperienced (“the simple”) and the wise develop as they begin with “the fear of the LORD” and embrace the will of God in all aspects of life. (3) God’s word gives “joy” (GK 8523). Heartfelt joy is equivalent to inner peace and tranquility, as one loves God with all one’s heart, i.e., with one’s innermost being. (4) God’s word gives “light to the eyes.” The internal joy radiates through the eyes. It expresses the joy of being alive and of receiving God’s blessings. Thus the Lord has made the sun for light in creation and has given his word for light in redemption.
God’s word reflects his own integrity, uprightness, and fidelity. It is “trustworthy” (GK 586) in the sense that his statutes are true in principle and are verifiable in the situations of life. It is “right” (GK 3838) in the sense of straightforward and just. God’s word is not perverse or crooked but encourages the godly to be upright. It is “radiant” (i.e., “pure”; GK 1338), and its purity effects the clean and upright way of those who are “pure.” It is “enduring forever,” as it does not change with the times. It is “sure” (i.e., “faithful”; GK 622), as it reflects the fidelity and loyalty of God. It is “righteous” (GK 3838) as it reflects God’s righteousness. It is sweet like the finest honey. These metaphors refer to the great value of God’s word in terms of its effects on those who observe them. It causes integrity, loyalty, uprightness, purity, and growth in righteousness.
Because of its revelatory qualities and its transforming effects in the godly, the word of God is of greater value than the most valuable objects of human striving: money and fine food. It keeps the wise on the narrow path by forewarning them of possible pitfalls and by guiding them on to the benefits of godliness. The word “servant” (GK 6269) bears out the willingness of the psalmist in doing God’s will. It applies to one who by appointment, office, or choice commits himself or herself to doing someone else’s will—in this context, the will of the covenant Lord.
III. Prayerful Reflection (19:12–14)
12–13 The psalmist reflects on himself in relation to God and his revelation. In Ps 8 he looked at the dignity of humanity (8:4a). Now he reflects on humanity’s sinfulness and limitations. Human beings are such insignificant parts in the vastness of space. Just as nothing is hidden from the heat of the sun (v.6), and even as the “voice” of the natural revelation penetrates to “the ends of the earth” (v.4), so God’s word with all its perfections (vv.7–9) penetrates and examines a person. The godly stand, therefore, in fear before their Creator-Redeemer, knowing that they may have “hidden faults” or “errors” that he has not yet discovered.
The psalmist is concerned about these faults because he aims to live “blameless” before God. Therefore he asks for forgiveness and an ability to express humility and contrition. “Willful sins” are those often attributed to the “arrogant,” who have no regard for God. “The great transgression” could be idolatry, adultery, or any other sin against the moral law of God.
14 The heavens “declare,” “proclaim,” “pour forth,” and “display” without the benefit of human speech; yet they speak clearly of the glory, power, and wisdom of God. The Lord has revealed his word in speech and written forms accessible to people. In turn the psalmist, as a redeemed creature of God, prays that his expressed and unspoken words may be acceptable to his God, his Rock and his Redeemer; namely, the Lord, the covenant-loving God.
Psalm 20: Prayer for Victory
Concern for God’s blessing on the king in facing national distress dominates this psalm. It contains a beautiful expression of solidarity between the people and their king, as all are involved in imploring the Lord’s favor. It is a royal psalm.
I. Prayer in Need (20:1)
1 The people pray for God’s covenant blessings on the king as their representative. God has promised to protect, to be gracious to, and to give peace to his people (Nu 6:24–26), thus placing his “name on the Israelites” (v.27). But now that the “distress” is here, they invoke the “name of the God of Jacob” to protect the king. “The God of Jacob” refers to the Redeemer who delivered Jacob (= Israel) from Egypt (Ex 19:3–4) and who promised to deal justly with his people (cf. Ps 146:5–10). The Lord has promised to bring about all the promises made to the patriarchs.
II. Prayer for God’s Royal Help (20:2–4)
2 The word “sanctuary” (lit., “holy thing,” “holiness”; GK 7731) is not the usual term. Apparently the psalmist has in mind Zion, God’s holy hill, where the temple was located. God’s holy place was localized at Jerusalem but was not limited there. Jerusalem was an earthly reflection of “his holy heaven” (v.6)—a phrase that denotes the universal rule of God. The “help” and “support” the people pray for are evidence of God’s presence as the Great King. “Support” (GK 6184) may indicate provision of food and drink (104:15) or a demonstration of God’s loving acts (94:18), by which God strengthens (18:35), restores (41:3), and delivers his people (119:117). The “support” of the Lord takes care of all the king’s needs as he goes out to battle.
3 God’s favor was sought by means of the “sacrifices” and “burnt offerings.” The Israelite practice of presenting sacrifices and offerings before a military campaign was an act of devotion and submission to the Lord (1Sa 7:9–10; 13:9–12). Their purpose was not primarily to atone for sin but to seek God’s favor and to consecrate oneself for war. As dedicatory offerings, they were burned on the altar so as to make “an aroma pleasing to the LORD” (Lev 1:13). The offerings did not inevitably guarantee the Lord’s favor, because he delights in loyalty more than offerings (1Sa 15:22–23).
4 The prosperity of the king is dependent on God’s presence and favor (vv.2–3). The king’s “heart” had to show a walk of integrity with his God in order for “plans” to come to fruition. As the king received counsel before battle, it was important to discern God’s will (cf. 2Sa 16:20; 1Ki 22:7).
III. Rejoicing in Anticipation (20:5)
5 When the Lord responds to the prayer, he will demonstrate his presence and favor by giving victory to the king. The people pledge loyalty to the king by affirming their joy in his victory. They also pledge loyalty to the Lord by raising their banners “in the name of our God.” Moses raised a “banner” (GK 1838) to the Lord after the war with the Amalekites as a token of perpetual war as long as the Amalekites existed as a people (Ex 17:15–16). Here the raising of the banners signifies God’s victory over the enemies. The people conclude their prayer with the petition for the Lord’s blessing.
IV. Confidence in God’s Royal Help (20:6–8)
6–8 The psalmist reflects on the nature of Israel’s warfare in contrast to warfare in the ancient Near East. Kings multiplied for themselves horses and chariots to secure victory, power, and control. Israel’s kings were prohibited to “acquire great numbers of horses” (Dt 17:16) but were required “to revere the LORD” (v.19). Underlying this contrast is the belief in God’s sovereign kingship over the nations and his readiness to deliver his own people.
Israel’s strength is in the name of their God rather than in the numbers of chariots and horses. The Lord is the source of power, because his name is “the LORD,” because he is the Great King who dwells in “his holy heaven,” and because he is able to deliver with “the saving power of his right hand.”
The phrase “Now I know” is an emphatic expression of confidence in the Lord and in the victory that formed the substance of the prayer (vv.1–5). God’s commitment is to “his anointed” by covenant (2Sa 7; cf. Ps 2:2b, 7–9), and therefore the “anointed” king is the divinely appointed means of the Lord’s deliverance. The outcome will be complete victory.
V. Prayer in Need (20:9)
9 The psalm begins and closes with a prayer for the king. “Answer us when we call!” forms a symmetric relation with “May the LORD answer you when you are in distress” (v.1). People and king call on the Lord, await an answer, and are dependent on the Lord’s act of salvation. The prayer “save the king” must be understood as a prayer for his victories.
Psalm 21: The Rule of God Through His King
This psalm, in contrast to Ps 20 which pleads for victory, celebrates the victory already achieved (cf. 20:4; 21:1–2). Psalm 21 contains elements of thanksgiving (vv.1–7) and confidence (vv.8–12).
I. The King’s Joy in the Lord’s Strength (21:1)
1 The theocratic king knows that the victories are God’s gracious gifts and that they are the evidence of God’s “strength” (GK 6437). In 20:5 God’s people were looking forward to the time when they could “shout for joy.” Here the king leads the people in praise, addressing God as the gracious and victorious King by whose strength the people have been delivered. Therefore the king “rejoices” and even expresses his exuberance.
II. God’s Gifts to His King (21:2–6)
2 The king had prayed for victory, and his people had joined in imploring the Lord to give the king “the desire of his heart” (20:4). The king had counseled in his heart, formed his plans, and spoken about the execution of his plans before the Lord. The Lord has blessed those thoughts and spoken requests. The king’s ways were aligned with God’s plans; therefore he was successful.
3–6 The Lord of glory comes to welcome the king as if he were the sole victor. The king is treated as the commander-in-chief of God’s army on earth. His victory was the Lord’s doing, but the king receives his reward. In reward for his loyalty, the Lord bestows on his servant great gifts: his presence, rich blessings, a crown of pure gold, a long rule, great glory, and honor. These gifts are symbolic of the divinely decreed rule of David and his descendants, as promised in 2Sa 7:12–16. The Lord himself comes out to bless the king with his “presence” and to crown the victor with great joy.
The assurance of these promises lies in God’s recognition of his anointed king. He bestows “life,” i.e., the establishment of the Davidic dynasty (2Sa 7:16; cf. Ps 72:17). The Lord guarantees the continuation of the Davidic dynasty by the “crown of pure gold.” Kingship is by divine right, and this right is symbolized by the placing of a beautiful crown on David’s head.
III. The King’s Response (21:7)
7 The king confirms his loyalty to the Lord. His commitment strengthens his relationship. The king declares his loyalty to the Lord as a “trust” or dependency, and the Lord assures him that his “love” will not depart. The “unfailing love” (GK 2876) is God’s gratuitous expression of loyalty to the king who looks expectantly for his blessing. Therefore, “he will not be shaken.”
IV. The People’s Expectations of the King (21:8–12)
8–10 The people look for a demonstration of the royal power and glory bestowed on the king by the Lord. They view the anointed king as God’s means of establishing God’s kingdom on earth by ridding the earth of the enemies. To him belong the blessings of the covenant (vv.3, 6). The Lord has given the king the keys to the kingdom, because it is through the “hand” of his anointed that the foes will be removed. The covenant curses pertain to the enemies of God’s people (cf. Ge 12:3) and to the ungodly within the covenant community (cf. Ps 3:1, 7). The Lord will destroy the king’s enemies “in his wrath.” The execration will be so complete that their offspring will be no more.
11–12 All who do not submit to the rule of God’s anointed king are included among those who “plot evil.” The messianic kingship requires absolute loyalty to the Lord and his anointed King (Ps 2). All the adversaries of the king will be subjugated and annihilated. The rebellious people will not succeed with their “wicked schemes”; instead they will be routed because of the bow that is aimed at them. There is no enemy force that can stand up against the king, because God has strengthened his “right hand” by which he delivers his people (v.8) into the victorious kingdom of Jesus Christ, by whom all enemy powers and forces—even death—will be “swallowed” (cf. Isa 25:8; 1Co 15:54–57). His kingdom will be forever!
V. The People’s Joy in the Lord’s Strength (21:13)
13 The psalm appropriately concludes with an ascription of praise to the Lord. He is the source of “strength” and “might.” The king and his people rejoice in God’s kingship and the blessings he has bestowed on them. The king led in praise (v.1), and now the people join in. We can experience even greater joy since the coming of our Lord. He is our King, and he will bring in the fullness of promise.
Psalm 22: Anguish and Joy
Psalm 22 is an individual lament psalm in which the assembly of the righteous is invited to participate both in giving thanks and in the communal meal, associated with the votive offering (vv.25–26). Because of the reference to Ps 22 in the Passion narrative of our Lord, it is tempting to treat this psalm as messianic, predicting our Lord’s suffering (cf. Mt 27:39–46; Mk 15:29–34).
I. God’s Abandonment, Rule, and Praise of Israel (22:1–5)
1 The prayer begins with a cry to “my God” with three questions. The psalmist pours out his heart. In the intensity of his suffering, there is no other recourse than to cast himself on God. But at the same time he shows his amazement by the three questions: Why has the Lord “forsaken” me, made no attempt at “saving” me, and not listened to my “groaning”? God’s absence becomes unbearable.
Abandonment or alienation is the experience of suffering, when one hopes for deliverance but no help is forthcoming. Even though the psalmist feels abandoned, because he is a child of the covenant, he has great expectations that his covenant God, who has promised to hear and to deliver, will come to his aid.
2–3 The psalmist keeps on bringing his prayers before God “by day” and “by night.” He is not silent, but God is! Then he reflects on who his God is. He is holy in his kingship (“enthroned”) and is the object of Israel’s constant praise. The psalmist’s “Yet you” indicates a tension in his experience with God and in God’s dealings with Israel. His God has abandoned him and is the object of questions (vv.1–2), whereas God has saved his people and is the object of their praise (vv.3–5).
4–5 The history of redemption reveals God as loyal and able to save. Israel’s trust in him was not put to shame, because when they cried, they were delivered. The psalmist was familiar with the glorious acts of God in history. But it seems as if God does not care to deliver him, “yet” (v.3). Whereas the “fathers” and Israel had occasion for praise, the psalmist feels himself cut off. The faith of the ancestors and the faith of the psalmist are one, but their experience is far different. God delivered his people, but the psalmist is left abandoned.
It is in this light that we can more deeply appreciate our Lord’s cry on the cross, “Eloi, Eloi lama sabachthani?” (“My God, my God, why have you forsaken me,” Mt 27:46; Mk 15:34). On the cross our Lord was forsaken by and alienated from the Father. In this experience, symbolized by darkness, he was cut off from God’s mighty acts of deliverance done for his people. He was alone, separated from God the Father and from his people.
II. Public Spectacle (22:6–8)
6–7 As the psalmist reflects on his own situation, God’s absence dwarfs his self-image. In contrast to the emphatic “you” (v.3), he refers to himself emphatically: “But I.” God is enthroned, but he is “a worm and not a man.” He feels less than human. God is holy and receives the praise of Israel, but the psalmist is the object of scorn and reviling. Unwanted, alone, and full of anguish, he cannot enjoy the presence of others. Out of disregard for his feelings, they apply their “theological” measuring sticks to his situation and conclude that if he truly were to trust God, he would not suffer. They mock him, shaking their heads—a sign of either rejection or astonishment.
8 The impious mock the psalmist with their argument against his kind of piety. They question his suffering in the light of their myopic view of God’s love and his promises of deliverance. They conclude either that the psalmist had boasted of trusting in God but was hypocritical or that God does not love him. These ancient mockers pose the issue of the problem of evil and suffering in a most agonizing way. The hope of the godly was in God’s “delight” (GK 2911) in his saints, especially during times of adversity (cf. 37:23). The support of the Lord’s hand (37:24) is not there, and the mockers make the most of this occasion.
III. God’s Covenantal Responsibilities (22:9–11)
9–11 In reflecting on his own desperate situation, the psalmist moves his eyes from the mockers around him to God with an emphatic “Yet you.” The problem of suffering finds some focus in God’s sovereignty and love for his own. From birth he has owed his life to God, and from birth the Lord has been his covenant God and has shown him his love. God is his father by the covenant and had taken it on himself to be his guardian and protector. How can God leave his child alone, now that he is in trouble and needs help? The psalmist prays for God not to be far away. In his past experience the Lord had been close to him, but now he is distant.
IV. Abandonment and Prayer for Covenantal Favor (22:12–21)
A. The Enemies (22:12–13)
12–13 The strength and ferocity of the enemies is compared to that of the “bulls of Bashan” and to “roaring lions.” The bulls of Bashan were proverbial for their size because they were well fed on the lush vegetation of the Bashan (cf. Am 4:1; Mic 7:14)—the region known today as the Golan Heights. As they encircle the psalmist, their “horns” (v.21) are all too evident and inspire fear.
Similarly, the psalmist is unnerved by the enemies who “open their mouths wide against [him].” This action describes the activity of lions. The strength, pride, and deadly intent of the enemies are matched by their cruelty, abuse of power, and hatred of godliness.
B. Personal Anguish (22:14–15b)
14–15b The psalmist feels the impact of the alienation deep within his inner being. Great fear is likened to “water” (cf. Jos 7:5; Eze 7:17; 21:7) and to “wax” (2Sa 17:10). These express formlessness and bring out the inner feelings of an anguished man. He can no longer function as a human being. The “bones,” “heart,” “strength,” and “tongue” fail him, not because of any serious disease, but because of a traumatic response to being hated and alienated. Lack of resilience and inability to cope any longer with the trauma of life are brought out in the image of the dried-out and useless “potsherd.” Sherds are pieces of broken pottery. The psalmist is a “broken” man.
C. Severity of the Situation: Life Itself (22:15c)
15c Because of his deep suffering, the absence of hope, and the ever-present reality of evil around him, the psalmist prepares himself for death. Implicitly, he holds the Lord responsible for his suffering (“you lay me”).
D. The Enemies (22:16a)
16a The psalmist briefly returns to consider his enemies. They are nothing but “dogs.” Dogs in David’s day came in many kinds and in great numbers to garbage dumps, ate whatever was thrown away, carried diseases, and transmitted them to humans. The dog was not a pet in the ancient Near East.
E. Personal Anguish (22:16b–17)
16b–17 Just as the imagery of the enemies as bulls and lions evokes feelings of fear and powerlessness, so also the imagery of the dogs creates a picture of a powerless, righteous sufferer on the heap of ashes. The dogs viciously attack him, gnawing at and biting into his feet and hands. He is but skin and bones and is unable to ward them off. His misery is the source of gloating and entertainment.
F. Severity of the Situation: Life Itself (22:18)
18 The division of the garments by lots continues the same picture as in v.15c. The psalmist feels as if he is about to die; therefore the wicked are waiting to swoop down on him like vultures. The “garments” (“clothing”) are divided up like the spoils from battle.
G. Cry for Help (22:19)
19 The scene changes, as the psalmist again opens his prayer with an emphatic “But you” (cf. v.3). The sudden shift away from his terrifying condition leads him to confront his covenant God, as he prays, “But you, O LORD.” This name for God evokes memory of God’s promises to be near, to support his people, and to protect them from adversities. He, and he alone, is the psalmist’s “Strength” (GK 394).
H. Severity of the Situation: Life Itself (22:20a)
20a The psalmist implores God to listen to his prayer, because of the utter despair and meaninglessness of his situation. There seems no way out. In view of the absence of any alternative, he prays that the Lord may spare his “life” (see comments on vv.14–15). But he is not ready to die. Only the Lord can deliver him and restore life.
I. Enemies and Cause of Anguish (22:20b–21)
20b–21 The psalmist concludes by returning to the imagery of the enemies as dogs, lions, and oxen, but now in reverse order. They had succeeded in terrorizing him so as to rob him of any desire to live. Yet, as he concludes with the petition, “save me,” his hope rests in the Lord who has thus far not answered him (v.2).
V. Public Praise (22:22–24)
22–24 The mood changes after the cry for deliverance (vv.19–21). The psalmist declares “the name” of the Lord in the congregation of the faithful. The Lord has responded to his prayer and has removed the suffering from his servant. No longer need he ask why his God has forsaken him, because the Lord has blessed him by not hiding his face. The Lord has been faithful. The “brothers” may be the psalmist’s relatives, friends, or, better, members of the congregation. The “congregation” [GK 7702] is here a technical term for the congregation of the righteous, which excludes the ungodly and mocking Israelites (cf. vv.7–8). They are further identified as “you who fear the LORD.”
The taunts of the mockers are now drowned out by the songs of the faithful. The true sons of Jacob are those who fear the Lord (cf. 24:6). They will honor him with devoted hearts. The verbs “praise,” “honor,” and “revere” form the outward expression of the fear of the Lord. Those who love the Lord will rejoice in the Lord. These words constitute an encouragement to all the godly: the Lord will rescue those who trust in him (v.8).
VI. God’s Presence and Rule: The Praise of Israel and the Nations (22:25–31)
25 The psalmist affirms the importance of public worship in terms of praise and the presentation of freewill offerings. A vow was often made during a period of distress (cf. 50:14; 61:8; 66:13) and was fulfilled after God had shown his loyalty (65:1).
26 The psalmist shares his freewill offerings (cf. Lev 7:16–21) by a communal meal with the poor and afflicted so as to give them a sense of relief, which he has so recently experienced. He blesses them with the comfort that even as food has strengthened their bodies, so shall the Lord strengthen their hearts, enabling them to endure the period of their affliction with patience.
27–28 The psalmist now looks beyond the congregation of the righteous in Israel to “the ends of the earth.” Here the theme of God’s lordship over all people is emphasized. He has “dominion” (GK 4867) over all the earth (v.3) and those who live in it. Therefore the nations—included in the Abrahamic covenant as “all the families of the nations” (Ge 12:3; Ps 96:7)—will “remember” (GK 2349) the Lord. The act of remembrance is an act of obeisance and worship.
29 Among the worshiping community the psalmist sees the prosperous and “all who go down to the dust,” i.e. those who are fainthearted, sickly, dying, and filled with anguish, even as the psalmist once lay “in the dust of death” (v.15). Both well-fed and poor people will join in the worship of God.
30–31 The praise of God will extend from generation to generation, throughout history. The object of the proclamation is God’s “righteousness,” i.e., his acts of deliverance whereby he demonstrates his sovereign, gracious, and victorious rule. Each generation will join in with the telling of the story of God’s kingship (cf. vv.3–5) and will add what God has done for them. This is the essence of redemptive history.
Psalm 23: The Goodness of God
Psalm 23 is a psalm of trust and confidence. It expresses confidence in God’s goodness—in this life and in the life to come. The personal way in which the psalmist speaks of God, the imagery of God’s soothing guidance, and the ensuing confidence in God have all been factors in making this one of the most charming and beloved of the Psalms.
I. The Lord Is My Shepherd (23:1–4)
1 The first word of the psalm, “The LORD,” evokes rich images of the provision and protection of the covenant-God. The emphasis of the psalmist is on “my.” The temptation in ancient Israel was to speak only about “our” God (cf. Dt 6:4), forgetting that the God of Israel is also the God of individuals. The metaphor of the shepherd is not only a designation or name of the Lord, but it points toward the relation between God and his covenant-children: “I shall not be in want.”
2–4 The image of “shepherd” arouses emotions of care, provision, and protection. A good shepherd is personally concerned with the welfare of his sheep. Because of this the designation “my shepherd” is further described by various aspects of God’s care: “he makes me lie down . . . he leads . . . he restores . . . he guides”; and by the resulting tranquility, “I will fear no evil.”
The shepherd’s care is symbolized by the “rod” and the “staff.” A shepherd carried a rod to club wild animals and a staff to keep the sheep in control. These two represent God’s constant vigilance over his own and bring “comfort” (GK 5714) because of his personal presence and involvement with his sheep. The “green pastures” are the rich and verdant pastures, where the sheep need not move from place to place to be satisfied. The fields, even parts of the desert, would green during the winter and spring. But in summer and fall the sheep would be led to many places in search of food. God’s care is not seasonal but constant and abundant. The sheep have time to rest, as the shepherd makes them to “lie down.” The “quiet waters” are the wells and springs where the sheep can drink without being rushed. Through these means, God renews the sheep so that they feel life in his presence is good and worth living. The word “soul” in v.4 denotes the same as “me” in v.2, i.e., “he restores me.”
The nature of the shepherd’s care also lies in guidance. He leads his own in the “paths of righteousness.” “Righteousness” (GK 7406) here signifies “right” in the sense of “straight,” i.e., the paths that bring the sheep most directly to their destination. He does not unnecessarily tire out his sheep. Even when the “right paths” bring the sheep “through the valley of the shadow of death,” there is no need to fear.
The idiom “shadow of death” portrays death as a deep shadow or as deep darkness. This imagery is consistent with the shepherd metaphor because the shepherd leads the flock through ravines and wadis where the steep and narrow slopes keep out the light. The darkness of the wadis represents the uncertainty of life. The “straight paths” at times need to go through the wadis, but God is still present. The shepherd who guides is always with the sheep. The presence and guidance of the Lord go together. He is bound by his name (“for his name’s sake”) to be present with his people (cf. the meaning of “LORD” in Ex 3:12).
II. The Lord Is My Host (23:5–6)
5 The Lord is the host at a banquet “table” laden with food and drink. Before entering the banquet hall, an ancient host would anoint the honored guests with oil made by adding perfumes to olive oil. The overflowing “cup” symbolizes the care and provisions of God, previously represented by “green pastures” and “quiet waters.” Moreover, the Lord vindicates his servant “in the presence of [his] enemies,” expressing both the adversities of life and God’s love toward his own. In the presence of God, the guests forget their troubles and tears.
6 The “goodness” (GK 3202) of God is demonstrated in his abundant care and promises, evidence of his blessing. The “love” (GK 2876) of God is his covenantal commitment to bless his people with his promises. Instead of being pursued by enemies who seek his destruction, God’s “goodness and love” follow the psalmist. He need not fear, because God’s loving care follows him throughout life. The psalmist’s experience of God’s “goodness and love” is equivalent to dwelling “in the house of the LORD,” a phrase that signifies abiding in the environs of salvation. The believer gets a taste of everlasting fellowship with God.
Psalm 24: The King of Glory Is Our God
This psalm consists of three parts. Each part brings out a different consideration of God: (1) the Creator-God (vv.1–2), (2) the holy God (vv.3–6), (3) the glorious King (vv.7–10). The hymn celebrates God’s kingship as it relates to his people. God is King by virtue of having created all things, but he desires to rule over the people who open themselves to him by living clean, pure lives in his presence.
I. The Great King (24:1–2)
1–2 The psalm first introduces us to the Creator-King, who rules over the earth. The Lord owns “the earth” and “everything” on it. His rule is established particularly because he has made the world habitable (Isa 45:18). “Seas” and “waters” may have reflected the forces of chaos in Canaanite cosmogony; but in Israelite usage they are not hostile, chaotic forces, but fully under the Lord’s dominion (cf. 136:5–6). The earth is “established.”
II. The Hill of the Lord (24:3–6)
3 The psalmist expresses the nature of fellowship with God as ascending “the hill of the LORD” (Mount Zion, cf. 2:6; cf. also 15:1; 24:3) and standing in “his holy place.” Those who seek his favor need to prepare themselves, not only ceremonially, but also by sanctifying their lives.
4 The Lord expects purity and singleness of heart from all who seek his presence (cf. Mt 5:8). Purity of “hands” and “heart” is the condition of living before God in accordance with his precepts and out of the desire of his heart. Singleness of devotion is expressed by the godly person refusing to dishonor the Lord’s name by idolatry or by hypocrisy.
5 The Lord rewards believers for their walk of integrity. The “blessing” (GK 1388) is the status of God’s favor extended to his loyal servants, who enjoy the promises of the covenant. They also receive “vindication” (GK 7407) from their Savior-God. The Redeemer will help, provide justice, and grant the ultimate vindication only to those who are faithful to him.
6 The group of people (“generation”) with whom God is pleased walks with integrity, not because of outward constraint, but by an internal desire to please him. To “seek [GK 2011] him” is an expression of a sincere desire to live in accordance with God’s standards, in the presence of his “face.” The “generation” of the upright are, thus, the true descendants of Jacob.
III. The Divine Warrior (24:7–10)
7 It is difficult to be sure of the original setting of the psalm. This difficulty raises the question of the referent of “heads,” “gates,” and “doors.” “Lift up your heads” is possibly an idiom for rejoicing by the godly. Similarly, “gates” may be symbolic of the people collectively (cf. Isa 14:31). The sense then would be: “Rejoice greatly, O you people [who live within the gates]” (cf. Zec 9:9). On the other hand, the psalmist may be literally addressing the gates of the temple to open up. Or since the temple itself was not yet erected in David’s time, the psalmist may be referring to the “ancient doors” of Jerusalem. Consequently, both the city and the people are called on to receive with joy and anticipation the Great King. The repetition in v.9 bears out the importance of proper preparation for “the King of glory.”
8–10 “The King of glory” is “the LORD strong and mighty, the LORD mighty in battle,” and “The LORD Almighty.” He is the God of the covenant people, who brings blessing, victory, and vindication to his people (v.5). “Strong and mighty” and “mighty in battle” portray him as the Warrior for his people. He is not coming to fight against them but for them. He is “LORD Almighty” (lit., “of hosts”; cf. GK 7372) as he commands both the heavenly beings and the host of stars and constellations.
Psalm 25: A Prayer for Deliverance, Guidance, and Forgiveness
This psalm is an individual lament with strong similarities to a prayer of confidence, especially vv.1–3, 8–15. The setting cannot be determined with certainty. As a psalm of David, it may fit in the period of his adversities after his sin of adultery. Forgiveness forms a motif throughout. The adversities the psalmist details classify the psalm as a community lament. The emphasis lies on the personal effect of adversity in the areas of self-examination, guidance, and submission to the Lord. The psalm is acrostic with a few irregularities.
I. Prayer for Deliverance and Guidance (25:1–3)
1–3 Distressed by his ever-present adversaries, the psalmist turns to the Lord in prayer. He sets forth his joyful confidence in the Lord, with an attitude of submission and anticipation. The close relationship between the Lord and the psalmist is set forth by the phrase “O my God” and “I lift up my soul.” He prays that the wicked will not overpower him. From his perspective evil cannot be victorious, because it is an insult to those who trust in the Lord. Others have trusted in the Lord and have not been disappointed (cf. 21:7; 22:4–5; 26:1). He affirms the confident hope of the godly, that they will receive God’s protection and never be “put to shame.” However, “the treacherous,” who have no regard for the Lord, receive their just reward for their faithlessness.
II. Prayer for Guidance and Forgiveness (25:4–7)
4–5 The psalmist needs guidance, because he desires to imitate God. He reveals an earnest desire to do God’s will by praying to know “your ways,” “your paths,” and “your truth”—expressions that pertain to a manner of life consistent with God’s law. The imitation of God requires a submissive spirit to divine instruction. True godliness is not outward conformity to God’s law but a spiritual application of God’s law to one’s life. Thus the psalmist prays for the internalization of God’s word. He does not submit to a set of principles or to a legal system but to the “Savior,” in whom he has put his “hope.”
6 The psalmist prays for God’s covenant “mercy” and “love,” which he has extended “from of old” to his covenant people: Abraham, Isaac, Jacob, et al. David reflects on the actual demonstrations of the Lord’s mighty acts on behalf of Israel. An expression of God’s mercy is his readiness to forgive sin (cf. Ex 34:7).
7 The psalmist now prays that the Lord will not remember his past sins, shortcomings, and rebellious spirit. He wants the Lord to deal with him, not in accordance with his lack of loyalty, but according to God’s own commitment of loyalty. The ground of forgiveness is God’s goodness toward his people. Forgiveness is that act of grace whereby God extends his love, as if the sin had never taken place!
III. Assurance of Guidance (25:8–10)
8–10 God’s acts on behalf of his covenant people are characterized by several qualities: “good,” “upright,” “right” (or “just”), “loving,” and “faithful.” His divine perfections are revealed for the sake of sinners, so that they may learn the ways of the Lord. The Lord is the Master-Teacher who in a gracious and upright manner “instructs . . . guides . . . and teaches” sinners. The “humble” (GK 6705) are those sinners who have already submitted themselves to his covenant lordship in the fear of the Lord (vv.12, 14). They have learned “all the ways of the LORD.” Because God deals with his children justly, lovingly, and faithfully, he expects them to keep the “demands of his covenant.”
IV. Prayer for Forgiveness (25:11)
11 The petitioner rises to a new confidence as he reflects on the name “LORD.” Great though his sin is, God’s forgiveness “for the sake of [his] name” is greater.
V. Assurance of Guidance (25:12–14)
12–14 The “fear of the LORD” is an inner responsiveness and willingness to learn of the Lord. The humble (v.9) continually seek his mercy, forgiveness, and instruction. Maturity in godly wisdom leads to godliness, communion with God, and covenantal bliss. How great the benefits are! First, the Lord has a distinct way for the godly to walk, for he guides them on “the paths of righteousness.” Second, the godly enjoy his fellowship. Those who do his will are his confidants, as was Abraham (Ge 18:17), and they receive full enjoyment of the covenantal relationship. Third, the covenantal blessedness is summarized by two promises: “prosperity” (cf. 34:10; 37:28–29) and continuity of “seed” and “land” (Ge 15:7; Dt 1:8, 21, 39; 4:1; 6:1–2; et al.). By these Israel was assured of the establishment of God’s kingdom.
VI. Prayer for Deliverance and Protection (25:15–22)
15–22 The psalmist returns to the motif of the enemies as he prays with fervor that the Lord will deliver him from “the snare” of his adversities. He is entrapped and cannot untangle himself from his difficulties. He hopes longingly for help and, while waiting, has committed himself to “integrity and uprightness.” As he receives God’s instruction in humble fear of the Lord, the psalmist develops in godliness.
The psalmist’s dependency is brought out by “lonely and afflicted” and “I take refuge in you.” The exact nature of his suffering is not clear, but it seems to be related to his awareness of and sensitivity to his “sins.” The effects of sin are great; and though the psalmist sees a correlation between sin and suffering, he casts himself on God for forgiveness and deliverance. The heart of God’s saint shows “integrity and uprightness” by demonstrating a deep concern for Israel as a whole.
Psalm 26: The Innocent Plea for Redemption
In this psalm the psalmist casts himself on the Lord with the request that the Lord pay attention to his circumstances. His troubles are undeserved. Because of the strong pleading with God, it has characteristics similar to the individual lament psalms. However, the absence of the clear circumstances of his adversity and the emphasis on his innocence have led scholars to view it as a protective psalm.
I. Prayer for Vindication and Affirmation of Innocence (26:1–3)
1–3 For God to “Vindicate” (GK 9149) someone is for him to declare his servant to be innocent and to avenge himself of the wicked. In his own heart the psalmist knows that he has walked with God in integrity. Linked with this prayer for vindication is a petition for God to examine his deepest and innermost recesses, his “heart” and “mind.” The psalmist offers himself completely for a total examination and desires divine approval. Thus vindication is not primarily an expression of God’s righteous wrath and indignation against the wicked but a reassuring word from God.
The psalmist believes that God has motivated and enabled him to walk in God’s truth with integrity of heart. God’s presence is an authentic experience for him. He is not a man of self-confidence, for he has trusted “in the LORD.” “Without wavering” and “continually” describe the kind of trust the psalmist has in his God.
II. Dissociation From Evil (26:4–5)
4–5 In his devotion to the Lord, the psalmist has demonstrated a hatred of evil in any shape or form. He does not “sit” (cf. 1:1) with wicked people—described as “deceitful men” (GK 8736; i.e., people who have given themselves to the pursuit of vanity), “hypocrites” (GK 6623; i.e., those whose ways and motives are hidden from others), and an “assembly of evildoers.”
The assembly of evildoers is in stark contrast to the “great assembly” of v.12. The word “assembly” (GK 7736) often denotes Israel as the “congregation” of the Lord (cf. Ex 12:6; Lev 16:17; Nu 14:5; et al.). However, within God’s people there was a segment who refused loyalty to the Lord. They established an “assembly” within an assembly, those who were really separate from the Lord. The psalmist affirms his hatred of evil and his complete dissociation from it.
III. Affirmation of Innocence and Love for the Lord (26:6–8)
6 The psalmist reflects on his joy in participating in the worship of God and affirms that in the integrity of his heart he is privileged to draw near to God. “Wash my hands in innocence” need not refer to the ritual of washing one’s hands (cf. Ex 30:18–21) but may express purity of heart (cf. 73:13) or a declaration of innocence (cf. 24:4; Mt 27:24).
7 In spite of his troubles, the psalmist looks forward to bringing his offerings of devotion, while proclaiming to his fellow worshipers the acts of God’s goodness. His “praise” (GK 9343) consists of words of thanksgiving for what the Lord has done. The reason for that thanksgiving is the history of salvation in which the psalmist shares.
8 The psalmist’s concern with integrity, devotion, and praise flows out of a heart filled with “love” for the Lord and for God’s house. “The house” consists of more than brick and mortar: the Holy One of Israel lives in the midst of his people. He made his “glory” to dwell among his people (Ex 40:34–35; 1Ki 8:11).
IV. Dissociation From Evil (26:9–10)
9–10 The psalmist sets himself off from sinners whose lot is in the hands of an angry God. His prayer “Do not take away” is a prayer for divine favor and a prayer that he may not be condemned by God’s judgment together with the wicked. The sinners are those who have given themselves to a life of sin and rebellion against God. But the psalmist is not one of them. Therefore he has a reason to hope that the Lord, in his anger, will yet spare him.
V. Affirmation of Innocence and Prayer for Redemption (26:11–12)
11a In contrast to bloodthirsty and evil men, the psalmist affirms his determination to continue in his walk with the Lord. Evil presents no temptation for him. He knows the One in whom he believes and is determined to cling to him in devotion, regardless of external circumstances.
11b–12 The psalmist prays that the Lord’s examination will turn into evidence of his mercy. He sees himself with the godly in Israel. Among them he will praise the Lord for the evidences of his goodness. Thus he will reassure other believers of what God can do in the lives of his children. The test of faith is public and so should be the celebration of God’s sustaining grace. The psalmist knows that the One who loves him will not permit his feet to stumble. Therefore he says that his “feet stand on level ground.” His confidence is in the Lord.
Psalm 27: Confidence in the Lord
This psalm is related to the previous psalm by a common concern for God’s tabernacle (cf. 26:8; 27:6), by an expression of dependence on the Lord (cf. 26:1–2; 27:3–8), by a prayer for vindication (26:1, 9–10; 27:2–3, 12), and by the hope in divine deliverance (26:12; 27:13–14). There is no general agreement on the genre, but the heading (“of David”), the reference to war (v.3), and the concept of sonship (v.10) favor this as a royal psalm.
I. Confidence in God’s Presence (27:1–3)
1–3 The confidence of the psalmist lies in the Lord. He has experienced the Lord’s presence and describes it as “light” and a “stronghold.” “Light” (GK 240) pertains to the experiences of “salvation” and the confidence of the joyous and glorious victory God has promised to his people. The Lord is “the light” of his people (cf. 4:6; 18:28; 43:3; Jn 1:4, 9; 8:12; 1Jn 1:5).
Moreover, God is likened to a “stronghold” (GK 5057). He is the strength of his people, providing a place of refuge for them. The intimate knowledge of God’s protecting presence gives confidence and banishes fear. Regardless of how great his adversities, the psalmist looks at the greatness of the Lord in relation to the insignificance of his own problems. The “evil men” are individual enemies in contrast with the national enemies. Opposition and outright “war” do not touch him because his “heart” is strengthened by the Lord.
II. Prayer for God’s Presence (27:4–6)
4 The psalmist’s longing for God’s temple expresses the intensity of his seeking after God himself (cf. v.8; Mt 6:33). He desires to dwell in the temple of God for the rest of his life and to “gaze” on the Lord’s beauty and to “seek” (inquire after) him. The “beauty” of the Lord is his favor toward his own.
5 The psalmist seeks the Lord in his “day of trouble,” whatever it may be. He anticipates finding protection for himself and his people in God’s “dwelling,” i.e., the “tabernacle.” With the assurance that he is in God’s protective hands, he further likens this protection to being placed “high upon a rock.” God is that rock for those who trust in him.
6 Confident of God’s care and help in trouble, the psalmist anticipates victory over those who have troubled God’s people. He vows to sacrifice to the Lord to express his devotion, while singing a hymn to his God. Doubtless he proclaims the mighty acts of God’s redemption in his “shouts of joy” and song, in anticipation of victory. His expressions of loyalty result from a trusting heart.
III. Prayer for God’s Presence (27:7–12)
7–10 The mood changes suddenly. The depth of anxiety is expressed in “hear my voice,” “be merciful to me,” “do not hide your face,” and “do not turn . . . . Do not reject.” The repetitious language communicates the intensity of the soul’s searching and the greatness of his need. He is praying for immediate deliverance out of the adversity. The grounds for his prayer are the covenant name of the Lord, the devotion of the psalmist to his loving God, the acts of God’s past loyalty as the “helper” and Savior, and the Father-son relationship.
Through his prayer the psalmist develops a deeper sense of dependence on the Lord. Adversity often masquerades as God’s lack of interest or outright anger. When God hides his face, he removes his blessings. But the psalmist knows that the Lord is his heavenly Father. He looks for the intimacy of a relationship with his Father in heaven even in the experience of God’s wrath; he expects the Lord to “receive” him.
11–12 Having prayed for God’s mercy and in fellowship with the Lord, the psalmist hopes that he will again enjoy God’s protection. The “straight path” signifies that all obstacles have been removed. Only the Lord can take the psalmist and God’s people out of their distress and lead them into safety. The psalmist prays also for victory over the enemies. If God is with his people, no force is sufficiently powerful to oppose them. At issue is whose “desire” will be granted: the psalmist’s or his enemies’? According to 41:2, the Lord protects his own and does not hand them over to “the desire of [his] foes.” The submissiveness of the psalmist to God’s guidance contrasts to the “violence” of the ungodly.
IV. Confidence in God’s Presence (27:13–14)
13–14 The psalm concludes on a triumphant note. In spite of his difficulties, the psalmist is strongly convinced that the Lord will come to the rescue of his people. He believes that he will taste God’s “goodness” (GK 3206) in fellowship, protection, guidance, and victory. “The land of the living” denotes “life” on earth over against the state of death. The words of encouragement are reminiscent of Moses’ words to Joshua (Dt 31:7), of God’s commission of Joshua (Jos 1:6, 7, 9, 18), and of Joshua’s words to the people (10:25). Redemptive history did not conclude with the Conquest. It continues as long as God’s people “wait for the LORD” and do his will.
Psalm 28: Prayer to the Lord, My Strength and My Shield
The psalmist begins with an urgent prayer in the form of an individual lament (vv.1–5) and concludes with an expression of confidence in the Lord, his strength (vv.6–9). The hymnic thanksgiving to the Lord contains both a blessing and a prayer. The psalm is associated with David and portrays the Lord as caring for his people through his “anointed one” (v.8). It is not clearly a messianic psalm, nor is it a royal psalm. However, it shares with the royal psalms the expectation that the Lord will rule victoriously over his people.
I. Personal Prayer (28:1–2)
1–2 The prayer is directed emphatically to the Lord—“to you.” This phrase is symmetric with the last clause of v.2: “toward your Most Holy Place.” Prayer is an expression of dependence on the Lord for help. He alone is the “Rock” who gives strength and sustenance to his people. Prayer is also a privilege that belongs to his covenant people—addressed to “the LORD.” This prayer arose out of an urgent need whose specific nature is not important enough to be remembered.
In his prayer, the psalmist makes two petitions. (1) He calls on the Lord to act now. Though he may have suffered for some time, the psalmist calls on him to “not turn a deaf ear.” The silence of God aggravates the psalmist’s suffering to the point of becoming unbearable. It is as if he is ready to die. The “pit” is synonymous with “Sheol” (cf. 22:29; 30:3–4; 88:4; see GK 1014 & 8619). Instead of blessing, the psalmist experiences adversity. But before the testing becomes too severe, he petitions the Lord to be sensitive to his needs.
(2) The second petition, a “cry for mercy,” underscores the first. The psalmist calls for God’s grace to extend to him. As he cries out in his distress, he prays that the All-Merciful may come to his help. To this end he lifts up his hand in prayer, a symbolic expression of his utter dependence on the Lord. The psalmist conforms to an ancient practice of raising his hands to the Most Holy Place (cf. 63:4; 134:2; 141:2), the dwelling place of God on earth.
II. Prayer for Justice (28:3–5)
3 The psalmist’s true concern is with God’s honor. But the psalmist suffers from the apparent lack of justice. Therefore he prays that the Lord may lift him out of his troubles (cf. 26:9–12) so that he will not be likened to nor judged with the wicked. The wicked are those whose hearts persist in practicing evil and in speaking deceptively.
4–5 The psalmist goes on to pray for God’s judgment on the wicked. His concern for retribution does not arise out of some morbid sense of joy in their suffering. He submits himself to the Lord who will requite (Mt 16:27; 2Ti 4:14; Rev 20:12–13; 22:12). The wicked have had their chance; but instead of accepting their responsibility to the Lord, they showed their disregard for him. They have not learned how to respond to God and to his mighty acts. Instead they have occupied themselves with the works of their own hands. Since the wicked do not show a proper regard for the “works” of the Lord or “what his hands have done,” their due punishment is destruction.
III. Trust in God’s Justice (28:6–8)
6–8 In anticipation of his righteous judgment and the experience of vindication, the psalmist bursts out in a hymn of praise to God. He knows that the Lord has heard his prayer for mercy and looks forward to an even greater deliverance. The psalmist calls the Lord “my Rock” (v.1), “my strength,” and “my shield.” No longer does he feel threatened to the point of despair; he is now overjoyed and jubilant. He trusted in the “rock” of his salvation, and that “Rock” proved to be a reliable, covenant-faithful God. His confidence in God’s justice goes beyond his own experience. The Lord is the God of his people. Since the Lord takes care of the individual, he will most certainly prove himself to be the “strength of his people” and the “fortress” or “stronghold” of his anointed king. “Salvation,” i.e., the victory, belongs to him.
IV. Personal Intercession (28:9)
9 In a truly theocratic fashion, the psalmist prays, not only for himself, but also for the people. People and king, nation and individual belong together. He closes his prayer of lament and thanksgiving with a prayer for deliverance from oppression, for the Lord’s blessing on his own people, and for God’s royal kingship over his own.
Psalm 29: The Victorious Kingship of the Lord
In a grand hymn of praise, the psalmist sets forth a portrait of the Lord as the victorious King. The hymn of praise focuses on a particular aspect of the rule of God. Because of the metaphorical significance of the thunder, the hymn evokes a response of awe at the revelation of God or at his demonstration of victory over the enemies.
I. In Praise of the Lord’s Kingship (29:1–2)
1–2 Three times the “mighty ones” are called on to give praise to the Lord. The “mighty ones” (i.e., the divine assembly of heavenly beings who surround the throne of God) are to show due honor to his “glory and strength” and to his “name.” The “name” of God is a respectful reference to “the LORD” in the demonstration of his “glory and strength”—a combination that stresses his powerful acts in creation and redemption. The psalmist praises the Lord for his rule, sovereignty, and majesty in relationship to his people and to all his works.
II. The Glorious Voice of the Lord (29:3–9)
3–4 The glory of God rests on all his creation: sky, sea, land, and wilderness. The thunderstorm is a powerful illustration of the majesty and power of God—even at sea. The Mediterranean Sea was a mighty force whose powerful waves could cause great destruction. But the Lord is sovereign over the terrible forces of the sea (cf. 93:3–4).
5–6 The glory of God is also evident in the mountains (114:4, 6). In his presence they are shaken like small objects. These mighty mountain ranges, rising to an altitude of ten thousand feet above sea level, are dramatically portrayed as skipping like a calf and like a wild ox. By the effect of God’s power, the grand cedars on Mount Lebanon are felled and splintered to pieces.
7–9 The “voice of the LORD” resonates in heaven and on earth. The psalmist associates the thunder so intimately with the lightning that he reflects on the terrible effects of a lightning bolt. The glory of God reveals itself in the desert regions, over which the Lord also rules. The proper response of God’s heavenly creatures is their ascription of glory to the Great King. Everyone in his heavenly temple cries out, “Glory!”
III. In Praise of the Lord’s Kingship (29:10–11)
10–11 Though the storms rage and the mountains quake, the Lord is king. His enthronement over “the flood" assures his children that great as his power is, he is sovereign. As in the days of the Flood, so it is at any time that God’s glory can be expressed in severe judgment. He rules over nations and peoples that inhabit and traverse land and sea. The demonstration of God’s glory in nature gives a sense of tranquility and awe. The Lord, our God, is powerful in his glory. He can and does protect his people.
Psalm 30: Praise for God’s Faithfulness in a Time of Need
Praise constitutes the key motif of this psalm. The manner of description of the psalmist’s suffering and his exhortation to the “saints” (v.4) to praise the Lord suggest that it is an individual psalm of thanksgiving. If the psalm is Davidic, it may have been composed at the dedication of David’s palace or of the building materials of the temple (cf. 1Ch 22:2–19).
However, the word used here for “dedication” connotes the completion of the temple (cf. 1Ki 8:63); so it is preferable to view the psalm as an individual thanksgiving psalm associated with David, and to consider the superscription a later addition.
I. Praise for God’s Wonderful Acts (30:1–3)
1–3 The psalmist experienced a terrible sickness that brought him to the edge of life. Instead of feeling abandoned by the Lord, he witnessed God’s goodness in answering his prayer and by healing him. He exalts God because he brought him up from near death, listened to his prayer, and did not allow the wicked to rejoice. The phrase “you lifted me” means “you saved me.” The particular circumstances of the trouble are not relevant, but the experience of deliverance was important to the psalmist. The enemies had no occasion to “gloat.”
The psalmist praises the Lord for answered prayer, calling God by his revealed name: “O LORD my God.” In the intimacy of communion lies the secret of answered prayer. Since the Lord has brought him up from the “grave” (GK 8619) and saved him from descending into the “pit” (GK 1014, 1071), he praises him as the Exalted One.
III. God’s Favor and Anger (30:4–7)
4–7 The praise of God goes from individual praise to a communal celebration. The “saints” (GK 2883) are all those who are loyal to the Lord. They praise “his holy name” for forgiveness and restoration. The psalmist confesses within the assembly that he has sinned against the Lord by a haughty, independent spirit. When everything was going well with him, he “felt secure,” even to the point of self-confidence. Apparently he had come to a point of practical atheism.
In his “anger” the Lord had afflicted the psalmist, who in his despair cast himself on the Lord. The period of anguish was like “night” to him, because of the intense experience of weeping. His sorrow resulted both from the suffering and from repentance. The psalmist then returned to the Lord his God (cf. v.2) and experienced his forgiveness. The Lord then restored him—a restoration or healing that is compared to morning light. Such restoration changes weeping into joy. The psalmist knows that it was by the “favor” (GK 8356) of the Lord that he was restored—a word that signifies a renewal of love, forgiveness, restoration, and blessing. The psalmist now feels himself more secure and likens his renewed dependence on the Lord to a “mountain.” In his own strength, he was weak; but in God’s healing, he became like a mountain.
IV. Praise for God’s Wonderful Acts (30:8–12)
8–10 How different is the psalmist’s relationship with his God from the time that he felt himself secure within himself! He states emphatically that he looks toward the Lord “for mercy” (GK 2858). He then reflects again on the desperate situation in which he found himself (vv.9–10; cf. comments on vv.3–5).
11–12 The Lord was faithful in changing circumstances. He effectually changed wailing into dancing, mourning into joy, and a deathly cry into a song of joy. Such is the goodness of God. Because of the mercy of the Lord, the psalmist vows to continue in the praise of God. The NIV translates “glory” (GK 3883) as “heart.” The word often occurs in parallelism with “soul” (7:5; NIV, “life”) and so frequently refers to the whole human being or existence. He will glorify the Lord!
Psalm 31: How Great Is Your Goodness!
The tone of the psalm vacillates between lament and thanksgiving, but the nature of the troubles is unclear. The psalmist makes extensive use of repetition as a literary device.
I. Prayer (31:1–18)
A. Prayer for the Lord’s Righteousness (31:1–5)
1–5 The prayer opens with an emphatic declaration of trust. The psalmist has taken refuge in “the LORD,” i.e., the covenant-keeping God (cf. Ex 3:15; 6:3; Ps 20:1). In these words he pours out his heart before his Father, who has promised to take care of him. He trusts in the Lord because he knows that he will not be put to shame. The Lord will deliver for the sake of his name, and he is the “rock” (GK 7446) and “fortress” (GK 5181) of his covenant people. The Lord identifies with them; his honor is at stake when they hurt, collectively or individually.
As the Great Shepherd of his people, the Lord leads and guides (v.3; cf. 23:2–3). In his prayer the psalmist seeks a demonstration of the Lord’s “righteousness” (v.1; GK 7407), a divine perfection by which the Lord assures his own that he cares for their well-being. The nature of his problem is not specified but involves the enemies who are waiting to “trap” him.
There is an urgency in the psalmist’s request “come quickly.” In spite of the travail of his soul, he submits himself to God’s righteousness because he is “the God of truth.” As such, he is “refuge” (GK 5057) for his people. Even in his great need, the psalmist has not lost heart. His trust in the Lord is an act of abandonment: “Into your hands I commit my spirit” (cf. Lk 23:46). God’s expectation of his people, before and after Christ, remains the same.
B. Expression of Trust (31:6–8)
6–8 The phrase “worthless idols” can be rendered “vanities of vain,” emphasizing the total worthlessness of idolatry. How different is the Lord, whose “love” (GK 2876) finds expression in his acts of deliverance from the enemies! That the Lord “saw” and “knew” is enough, because this is the first stage of his deliverance. The psalmist thus rejoices in anticipation of God’s act of deliverance, who will guide him into “a spacious place,” far away from his enemies.
C. Prayer for the Lord’s Favor (31:9–13)
9–10 The feelings of confidence ebb away in a flood of tears as the psalmist details his troubles in the center part of his prayer. The enemies he has thus far alluded to take on a real shape. They create “distress” by their ridicule and shunning. They are agents of death. The psalmist casts himself on the mercy or favor of the Lord. He knows that by covenant he has a right to expect the Lord to act, but his situation is so desperate that he cannot wait. His cry for mercy is an expression of deep despair. His joy in life is gone; his mental anguish has sapped his physical strength to a point approaching death. The references to “soul,” “body,” “life,” “years,” “strength,” and “bones” refer to the whole human being, physical and spiritual.
11–13 The psalmist’s life ebbs away because of his enemies. He knows that the Lord has promised him life, but he is downcast and disgraced. The enemies have deeply affected him by their slanderous schemes and mockery. The phrase “I am forgotten by them” expresses the depth of despair. His enemies dread him like a disease and act as if he does not exist. He has become useless, “like broken pottery.” “And plot to take my life” sums up his concern with life over against death, with justice in opposition to injustice, and with the Lord’s fidelity in contrast to the treachery of others.
D. Expression of Trust (31:14–18)
14–18 In broad strokes the psalmist repeats the various elements already introduced as a transition to the hymn of thanksgiving (vv.19–24). The repetition reveals his heightened sense of confidence in his Redeemer. (1) He affirms his basic confidence in the Lord, his God. (2) He commits his circumstances to God’s sovereign control. (3) He commits himself to the love of God. (4) He prays for a resolution to the drama: the end of his adversaries. The psalmist trusts that the Lord will honor his prayer so that he need no longer stand shamefaced in the presence of his enemies. When the Lord extends his love in his covenant blessing, the treachery and scheming of the wicked will end.
II. Thanksgiving (31:19–24)
19–22 The Lord is “good” by working things out righteously for those “who fear [him].” Even when they are oppressed like a “besieged city,” they are kept safe in “the shelter of [his] presence.” While he may “hide them,” he nevertheless makes it clear “in the sight of men” that the godly are under his protection. In the context of injustice and adversity, he manifests his “wonderful love” in loneliness and abandonment. The formula of blessing “praise be to the LORD” expresses the joy of the redeemed after having experienced his salvation.
23–24 The psalmist confesses his frailty in having questioned God by despairing in his “alarm.” But he was próven wrong, and the Lord triumphed. He did hear and did come to his rescue! The psalmist thus encourages the godly to learn from his experience. He exhorts them to hope and trust in the Lord regardless of their circumstances. Faith is not a one-time commitment but an abandonment to the living God, who has promised to “preserve” his own. The life of faith lets God be God—by responding to him in “love,” by living in the strength of faith, by observing his word, and by waiting in the “hope” of redemption.
Psalm 32: The Blessing of Forgiveness and Wise Living
Psalm 32 has a special significance in the life of the church and the Christian. It is one of the seven penitential psalms (6; 32; 38; 51; 102; 130; 143), and its association with David encourages the Christian to use the psalm as an assurance of God’s forgiveness. Yet this psalm is more than a penitential psalm. Because it includes elements of thanksgiving (vv.3–8) and wisdom (vv.1–2, 9–11), we conclude it is an adaptation of a thanksgiving psalm to the wisdom tradition.
I. Blessing of Forgiveness (32:1–2)
1–2 Forgiveness is freely and graciously given by God regardless of whether there be a “transgression,” “sin,” or “iniquity” (NIV, “sin”). “Transgression” (GK 7322) is an act of rebellion and disloyalty; “sin” (GK 2631) is an act that misses—often intentionally—God’s expressed and revealed will; and “iniquity” (GK 6411) is a crooked or wrong act, often associated with a conscious and intentional intent to do wrong.
Three verbs express the absoluteness of divine forgiveness: (1) “are forgiven” (lit., “carried away”; GK 5951) is the act of removal of sin, guilt, and the remembrance of sin; (2) “are covered” (GK 4059) is the gracious act of atonement by which the sinner is reconciled and the sin is a matter of the past, so that the Lord does not bring it up anymore; (3) “does not count” (GK 3108 & 3110) expresses God’s attitude toward those forgiven as “justified.” The voice of wisdom is heard in the last phrase, where the blessedness of forgiveness is contingent on integrity.
II. Lesson From Experience (32:3–5)
3–5 The description of the anguish of suffering is compared to the wasting away of “bones” and the sapping of physical strength. God’s discipline weighed so heavily that the psalmist nearly succumbs under its pressure. God’s discipline, like the hot, dry Mediterranean summer climate, dries up the psalmist’s vigor like a plant in the heat of summer. In a truly repentant spirit, the psalmist confesses his sin. The three synonyms for sin associated with three synonyms for forgiveness are now associated with three verbs for confession: (1) he “acknowledged” (GK 3359), (2) he “did not cover up” (GK 4059), and (3) he did “confess” (GK 3344).
III. God’s Protection (32:6–7)
6–7 The psalmist encourages the “godly” to draw near to God in his affirmation of God’s ability to protect and to deliver from adversity. Even in great adversity, likened to the rush of water through the narrow confines of a wadi, the Lord will protect those who seek refuge in him; he is their “hiding place.” Their joy in deliverance expresses itself in joyful shouts as a tribute to God’s fidelity.
IV. Promise of Wisdom (32:8)
8 There is a sudden shift from the encouragement of God’s protection to the exhortation to wise living (vv.9–11) as the psalmist quotes the Lord, who has promised to instruct his children, give them wisdom, and watch over them. The pattern of “three” is resumed in the promise of God to “instruct,” “teach,” and “counsel.”
V. Lesson From Experience (32:9)
9 Some animals must be bridled to be useful. God gives the godly freedom on the highway of godliness. They draw near to him out of a personal desire for holiness. Those who do not draw near are like animals that have to be held in check.
VI. God’s Protection (32:10)
10 This section repeats essentially the assurance of God’s protection and love to those who trust in him. The requirement of “trust” (GK 1053) is equivalent to the expression of reliance on the Lord. The wicked may experience endless adversities, whereas the wise will experience the constancy of God’s love and protection.
VII. Rejoicing in Forgiveness (32:11)
11 The encouragement to wise living concludes with an exhortation to rejoice. The godly who are mindful of all the benefits (forgiveness, protection, guidance) of the Lord will rejoice! The benefits are limited to the “righteous,” who are “upright in heart.”
Psalm 33: The Lord Is a Sovereign and Gracious Ruler
Although Ps 33 is commonly classified as a hymn of praise to the Lord “as Creator,” the principal theme appears to be praise of God’s creative activities in the realms of nature and human history. The structure reveals a cyclical pattern by which each generation is encouraged to praise the Lord for past and present evidences of his love. Consequently, each generation is to expect the Lord to give further reason for praise as the eyes of faith are fixed on him and on a renewal of his love.
I. Song of Praise (33:1–3)
1–3 Singing praises to the Lord was a joyous occasion. The community of worshipers consisted of the “righteous” and “upright.” The call to praise assumes that the godly know the Lord, submit themselves to his lordship, and affirm a renewal of hope and trust in his love and deliverance (vv.20–22). Every time they meet together for the praise of the Lord, they have further reasons for singing to him. The renewal of his loving acts on behalf of his own gives rise to a response of gratitude in a “new song”—“new” in the sense that it celebrates a new act of God’s redemption.
II. Perfections of the Lord (33:4–5)
4–5 The nature of the Lord is the major reason for the celebration. The word “right” (GK 3838) is the same as the word “upright” (v.1). An upright person is without deception, full of integrity of heart, and the opposite of the perverse (Pr 8:8). The Lord’s verdicts, rule, and relationship with his people are all characterized by a working out of his plans. The rule of faith is that whatever God decrees is right, and whatever he brings to pass is faithful and true. The Lord’s love is evident in his works on earth.
III. The Lord Is the Creator-Ruler (33:6–11)
6–8 By his word God established order on earth and in heaven. Space with its “starry host” is awe-inspiring; the Lord made it and rules over it. He contains the seas as easily as a farmer keeps the grain in a storehouse. Since the Lord made everything and rules over the universe, all nations should recognize that he alone is the Creator-Ruler.
9 The nations must also know that the order in the world is not the result of a harmonious coexistence of the gods. Everything reflects God’s wise decree and sovereign rule. Whatever he spoke came into being.
10–11 The nations are fully under his control. Creation and providence are the timely operations of God’s purposes. Nothing will “thwart” his plans, which he has purposed for the encouragement of the godly.
IV. The Lord Is the Ruler Over Humankind (33:12–17)
12–17 The Lord freely chose to be the God of his people and appointed them to be his “inheritance” (GK 5709). Israel received a special status out of all the nations (cf. Ex 19:5; Dt 4:20; 9:26, 29; 32:9; et al.). God sees everything that happens on earth. As he is seated on his throne, he not only knows what happens but also understands what humans are doing and planning because he has created them. Everyone is accountable to him. Moreover, people can never thwart God’s purposes, because in and through all their planning and affairs, God works out his own goals. Human beings may look at military stratagems (“army,” “warrior,” “horse”), but the Lord is sovereign over them all. He alone can save, and he alone can bring to nothing.
V. The Lord’s Love for His People (33:18–19)
18–19 God’s favor rests on those who “fear him” and who “hope” in his “unfailing love” (GK 2876). Therefore, God’s people have reason to celebrate. They alone are “blessed” by the very privilege of being a covenant people (v.12). The nations depend on military power. Regardless of how powerful or how threatening an enemy may be, the godly need not fear because “the eyes of the LORD are on those who fear him.” They know that he will deal with them with “unfailing love” and will deliver them from any adversity.
VI. Hope in the Lord’s Love (33:20–22)
20–22 Regardless of circumstances, each generation of God’s people witnesses the new acts of his love. He is their “help” and “shield.” They trust in his “holy name,” with which they associate past acts of deliverance. Trust requires submission, a willingness to let God be God. The believing community looks expectantly to the Lord, who will work out his plans for the establishment of his kingdom and the renewal of the earth.
Psalm 34: Wise Counsel for the Poor of Heart
This psalm is an irregular acrostic. It is generally categorized as an individual thanksgiving hymn, but the wisdom element (vv.8–22) may well argue in favor of its being a wisdom psalm. Two basic themes unfold: thanksgiving and wisdom.
I. Thanksgiving for God’s Goodness and Justice (34:1–7)
A. Individual and Communal Praise (34:1–3)
1–3 The psalmist opens with personal praise in the form of a hymn. His praise of God is continual, God-centered, and the product of a grateful heart. This is the kind of an offering the Lord will not reject. His own response to adversity and deliverance is to encourage the “afflicted” (GK6705), i.e., the people of God who seek him diligently (v.11). The great chorus of all God’s saints joyfully celebrates what God has done on behalf of his own.
B. Individual and Communal Experiences (34:4–7)
4–5 The wise and experienced author teaches from his own experience. He knows what “fears” are, those horrid experiences in life as well as the dread of the unknown. He has also witnessed how God’s saints radiate confidence and joy. They look for the light of his countenance and are blessed with the abundance of his goodness and blessing.
6–7 The psalmist may actually point to someone in the audience as he says, “this poor man” (or “humble”). God’s people know that the Lord has delivered them from all adversities. The psalmist assures the godly that the “angel of the LORD” protects his beloved. This may indirectly refer to the Lord or allude to the host of angels God has charged with protecting his own. However, protection and deliverance are predicated on evidence of allegiance in the form of “fear of God.”
II. In Praise of Wisdom (34:8–22)
A. Exhortation to Wisdom (34:8–14)
8–10 The wise “taste” (GK 3247) God’s goodness for themselves by taking “refuge” in him and by submitting their way of life to his. “Blessed” (GK 897) are those who find refuge in the Lord, because they will taste and see that the Lord is good (cf. 1Pe 2:3). Blessed also are those who “fear” him, because they will lack nothing. The psalmist encourages godliness by contrasting the situation of the godly with young lions who may suffer want. The godly are encouraged to seek the Lord because he provides for all our needs (cf. Mt 6:33).
11–14 In wisdom literature the students of the sages are known as their “children” (cf. Pr 1:8; 4:1). The first lesson in that school is “the fear of the LORD,” which expresses itself in submission to his way. The next lesson consists in doing the will of God: integrity of language versus deception, practice of good versus evil, and pursuit of peace versus trouble. The reward of wisdom is enjoyed in this life, because God is good to those who seek him. He looks on them with favor and is responsive to their needs.
B. The Rewards of Wisdom (34:15–22)
15–22 The “ears” of the Lord hear the cry of the righteous. His “face” is close to the “brokenhearted” and “crushed.” They need not be overcome by their troubles. The way of wisdom assures those who walk by it that God is present, even when they suffer “many troubles.” But they do not need to be afraid, because the Lord will deliver his own. The protection of “bones” symbolizes the Lord’s care for his own. The wicked will perish, but the godly will find the Lord to be faithful. Those who trust in him will not perish.
Psalm 35: A Prayer for Vindication
With great emotion and urgency, David prays this prayer. The context in which the psalm arose is not certain as its language shifts between legal and military. It may be classified as an individual lament.
I. Call on the Divine Warrior (35:1–10)
1–3a The psalmist boldly opens his case with an appeal to God’s justice. “Contend” (GK 8189) is a legal term. The legal imagery is further developed in the confession of God’s justice in v.10. In need of help, the psalmist casts his burden on the Lord and asks him to represent his case as counselor and prosecutor. The metaphor of a lawsuit changes to that of warfare. The Lord is likened to a warrior who fights on behalf of his own. He comes with a small shield and a “buckler” (a large, possibly rectangular, shield often carried by a shield-bearer; cf. 1Sa 17:7, 41), together with a “spear and javelin.”
3b The psalmist is in need of the reassuring words: “I am your salvation.” The pronoun “I,” when referring to the Lord, signifies the God who has promised to be the Deliverer of his own (Ex 6:6–8. The psalmist is not only looking for divine assurance but also for a new act of God: “salvation” (GK 3802). This word signifies more than reconciliation with God. The biblical view of life is that a threat to the well-being of soul or body requires a divine act of deliverance.
4–8 Prayer for God’s deliverance is followed by a prayer for God’s vengeance. The psalmist calls for God’s judgments to fall on the enemies in the forms of “shame” (i.e., military defeat), “chaff” (i.e., worthlessness), “dark and slippery” paths (i.e., troubles and uncertainties), and “ruin.” The psalmist affirms his innocence of any wrongdoing. The statement of unjust treatment is followed by three more imprecations and a climactic statement of the anticipated deliverance.
9–10 When the Lord’s justice is expressed against the wicked and the righteous witness the Lord’s salvation, they have cause for rejoicing. David’s exclamation “Who is like you, O LORD?” arises out of anticipation of the divine deliverance; he knows that the Lord is his Helper and Savior. He may have to wait; but in the meantime he confesses that the Lord is just to the needy. When the Redeemer-Warrior comes to bring in righteousness, all the redeemed will join together in songs of praise because he has delivered them from their troubles and afflictions.
II. The Troubled Soul (35:11–18)
11–16 The psalmist feels himself betrayed by those he has done good to in the past. He had shown concern for their affliction by tokens of mourning and by intercessory prayer. In his own adversity the psalmist found out that his allies were unreliable friends, who brought him low. They used false witnesses to accuse him, to slander him, and to express their anger against him.
17–18 The psalmist also experienced that the Lord was far from him. He laments to his God, “O Lord, how long will you look on?” The “Lord” (GK 123; Master [of the universe]) must have seen all that the rogues have done, but how long will it be before he will act justly? This question of God’s justice is an expression of hope in God’s ultimate faithfulness. The psalmist has become an international spectacle, and the honor of his people and of his God is at stake. When the Lord has shown his mercy on the king, he will lead the congregation in proclaiming publicly the mighty works of the Lord.
III. Prayer for Vindication (35:19–25)
19–25 The psalmist returns with a final portrayal of injustice. He has been innocently betrayed by his allies. They have turned against him in their speech, betrayed their ill-feelings with their eyes, and rejoiced in his misfortunes. Their words sound harsh as they claim to have evidence against him. The witnesses have stood up and have testified, “with our own eyes we have seen it.”
In view of the injustice of his former allies, who are filled with treachery and twist the truth to their advantage, the psalmist entrusts his case to the Lord. He too has seen what both the psalmist and his enemies have done, and he will not remain quiet. Thus the psalmist cries out to the Lord to vindicate him. The “righteousness” of God is at stake. The psalmist prays that the Lord will act on his behalf so that his enemies will not be overcome with feelings of victory. David is convinced that God’s speedy trial will end their irritating joviality.
IV. Joy of Deliverance (35:26–28)
26–28 The psalmist prays that justice and righteousness may triumph. He contrasts the wicked and the godly by praying that the enemies of God may suffer the curses of the covenant. He also prays for the Lord’s people, who suffered disgrace when their anointed king was disgraced. His ultimate hope is in the redemption of God’s people.
When justice returns to earth, God’s people will be filled with joy. They will pray for the enlargement of God’s kingdom over the self-exaltation of the enemies. The triumph of the Lord’s justice evidences his love for his servant David, his concern for his well-being, and—by means of the Lord’s anointed—his loyalty to Israel’s well-being (v.20). Then the “tongue,” which has thus far been the instrument of petition and imprecation, will again praise the Lord for his “peace” (“well-being”) and “righteousness.”
Psalm 36: The Blessedness of the Wise
This psalm has a variety of genres: individual lament, wisdom, and hymn. The final product is best understood as a wisdom psalm, of which the first four verses set the mood.
I. The Nature of the Wicked (36:1–4)
1–4 The ungodly live with no concern for the fear of God (Pr 1:7). They deceive themselves into thinking that God neither knows nor cares about evil in the world. Evil is their companion, even when they are in bed. They think of getting ahead, of their own good, without concern for justice and righteousness. They take a firm stand (cf. 1:1) in their commitment to wrongdoing. Their speech reflects their inner being in that their words are “wicked and deceitful.” Their thoughts, speech, and acts harmoniously mirror the inner “evil” of their being. By rejecting wisdom, they no longer reject “what is wrong.”
II. The Wisdom of God (36:5–6)
5–6 The Lord’s wisdom is reflected in his “love,” “faithfulness,” “righteousness,” and “justice.” His “faithfulness” (GK 575) guarantees the constancy of his “love” (GK 2876) for his own. God’s “righteousness” (GK 7407) will effect “justice” (GK 5477) on earth so that the righteous will experience his salvation and the wicked his judgment. God’s wisdom affects everything he has created, particularly his own creatures, “man and beast.” By his love and justice they live and enjoy living.
III. The Joys of Wisdom (36:7–9)
7–9 God is truly concerned for all humankind (cf. the phrase “low among men”). The Creator protects, feeds, and gives drink. All exist by his goodness. Yet from the context we should limit the privilege of God’s special protection to godly people. They alone have a right to find protection under the “shadow of his wings.” They alone have access to his “house,” enjoying the communal meals as a token of his goodness and provisions for them (Isa 65:13). They are given to drink, as it were, from the “river of delights” and the “fountain of life.” The Lord, the source of wisdom, grants his children all their needs. “Life” and “light” speak of the fullness of salvation in the presence of God.
IV. Prayer of Protection From Evil (36:10–12)
10–11 Because the godly live by God’s unfailing love and righteousness, the psalmist prays that the qualities of God’s wisdom may continue toward the “upright in heart,” i.e., those who “know” the Lord. He prays for them and exhorts them to persevere in the knowledge of God. This requires trust in and fidelity to the Lord. For their part, the godly desire to be like God. To this end they pray that they may be kept from evil (cf. Mt 6:13). If evil prevails, the “gifts” of life and home, material and spiritual blessings, may be taken away, allowing the “proud” to be victorious and drive them from their blessings.
12 The concluding prayer petitions the Lord to care for his children in the confidence that evil will cease. Evil cannot coexist with God’s rule. It must fall. When that moment comes, the joy of God’s blessed presence, protection, and provisions will be precious to the godly.
Psalm 37: Wise Living in a Crooked Generation
In a moving way the psalmist deals with the issues of life and death, wisdom and folly, and reward and punishment. At issue is the power, greed, and prosperity of the wicked and the suffering of the righteous. This issue and the manner of resolution provide sound reasons to approach Ps 37 as a wisdompsalm.
I. Exhortation to Hope in the Lord’s Deliverance (37:1–6)
1–6 The wise must carefully watch their response to the wicked. It is all too easy to be adversely affected by their prosperity. Regardless of how well off the evil are, they are nothing but mortals who live on an earth under God’s just and sovereign rule. The wicked may thrive like grass and plants, but they will not stand up under adversity. As the lush spring vegetation may quickly lose its beauty in the face of a hot, dry desert wind, so too the wicked will quickly fade away.
Instead of giving in to self-pity and envy, the wise trust in the Lord, submitting to his will in the resolution of the dilemma. In this spirit they delight themselves in the Lord. This “delight” (GK 6695) is a more positive reaction than “jealousy,” as the wise learn to enjoy all their blessings with contentment. Those who “trust” (GK 1053) in the Lord (i.e., wait for him to act) will “dwell in the land” and do their work (“enjoy safe pasture”) with the assurance that the Lord’s blessing rests on them. He will grant the desires of those who put themselves completely under his fatherly care.
Because the Lord is righteous and just, the wise have the assurance that he will extend “righteousness” (GK 7406) and “justice” (GK 5477) to his own. These two words refer to the evidences of God’s rule over this world, when he establishes the righteous order and glorifies his children. That glory will be unveiled like the rising sun at dawn and like the bright light at noon. The righteous may suffer from evildoers (v.1) but they live in the hope of the day when God will deal justly with evil.
II. The Comfort of Divine Retribution (37:7–11)
7–11 Wise living deals first with negative emotions—anger, fretting, and jealousy. These lead to sin against God, self, or others. Wise living resists evil by trusting in the Lord and doing good. A righteous person begins by being “still before the LORD” and by waiting for his deliverance. Living faith knows that God will act.
God’s justice against the wicked is their premature end and ultimately the complete annihilation of evil. They will perish like grass on the day God has determined for them (v.13b). Then his own people will “inherit the land.” This refers first to Canaan, but the promise extends to all God’s people and to the whole earth (cf. Mt 5:5). The promises of God are only for the “meek” (GK 6705), who trust God “in hope” of justice and who actively do his will on earth. Theirs is the kingdom! They will “enjoy great peace.” “Peace” (shalom; GK 8934) stands for the beneficence of the godly, in contrast with the life of suffering.
III. The Contrastive Ways of the Righteous and the Wicked (37:12–26)
12–17 The wicked “plot” to get the upper hand. Their godlessness is expressed in an obsession with evil and a hatred of good. They “gnash their teeth” in bitter jealousy. Like soldiers in a desperate battle, they use any trick to overcome the godly. They rule with “sword” and “bow,” symbolic of their strength and abuse of power, and they eagerly await the destruction of the godly. Their victims are the “poor and needy,” i.e., the destitute and those robbed of justice. Their goal is a chaotic autonomy, a world in which injustice is law. There is no place for those “whose ways are upright” in their world.
In contrast to the wicked, the wise man knows that a “little” with godliness is preferable to plenty with godlessness (cf. Pr 15:16; 16:8, 19). Above the wicked is a just God who does not act immediately but “laughs at the wicked.” He sees the end from the beginning and assures the godly that “their day is coming.” It will be that terrible “day of the LORD,” when “the power of the wicked” (symbolized by the piercing swords and broken bows) will be broken. They will get their just deserts.
18–22 The Lord knows “the days of the blameless,” i.e., the many days of their lives. Whereas he sees “the day” (sing.) of the wicked, he will bestow his covenant favors on his own in the days (pl.) to come. They will continue even in the “days of famine,” but the wicked come to an end. The godly may suffer adversities, but, unlike the wicked who “wither,” they will “enjoy plenty.” The righteous are “blessed” by the Lord and are therefore guaranteed his covenant mercies: life and its full enjoyment. In contrast to the wicked, who hoard for themselves, the righteous are like God and “generously” help the poor.
The demise of the wicked comforts the righteous. They are like sacrifices going up in smoke or beautiful flowers that readily disappear. They certainly will “vanish” because of God’s curse. They may even come to poverty in this life so that they have to borrow to stay alive, being unable to pay back; but ultimately they will be “cut off” from the presence of God and all his benefits.
23–26 The focus moves from the contrasts between the godly and the wicked to the various blessings of the godly. (1) The Lord establishes the godly, even in times of adversity. They may “stumble,” but they will not fall, for the Lord keeps them from falling. (2) The Lord takes care of the physical needs of his children. He gives life to his people and supports the righteous with “bread.” They are not “forsaken.” They have God’s promise that he will not completely forsake his own (Ge 17:7; 28:15; Mt 28:20). (3) God gives to his own because they, like him, are gracious stewards (v.26). God’s blessing also extends to the next generation, as “their children will be blessed” (Ac 2:39).
IV. Call for Wise Living in View of the Belief in Divine Retribution (37:27–33)
27–31 The psalmist has given the godly much reason for encouragement as well as a wise perspective on life. However, the righteous must persevere in doing God’s will. Thus they have a responsibility to their children, because God will protect their descendants and will permit them to dwell in the land, whereas the offspring of the wicked will be cut off.
The ground for all the blessings is the love of God. He “loves [GK 170] the just” (Pr 2:8) and therefore will never forsake “his faithful ones” (i.e., “his saints”; GK 2921). The Lord loves the wise, who promote justice and are loving. They fear the Lord, revere God, and desire to do his will. The law is written on their heart. In harmony with their “heart” (GK 4213), they speak wisely and thus establish justice and do “not slip” by giving in to the evildoers or by envying them.
32–33 The ungodly cannot tolerate true piety. They can readily dismiss the hypocrite, the fake, and the enthusiast, but the living faith of the wise evokes furious reprisal. The wicked are pictured as thugs who lie in ambush to destroy the wise. The righteous, however, are not forsaken by the Lord. He will not suffer them to be tried unjustly by the unjust. Even when it seems that the wicked hold power and pervert justice, God promises to establish justice and to rid the earth of evil.
V. Exhortation to Hope in the Lord’s Deliverance (37:34–40)
34–40 Facing evil in the world, the wise response of the godly comprises (1) hope in the Lord, (2) loyal obedience to him, and (3) faith in his justice. God exalts the righteous, gives them the land, gives them a future (or posterity), delivers them and protects them from troubles, and crowns them with victory (“salvation”). However, he brings down the wicked, even when it seems as if they would live forever. The godly will live to “see” that judgment of the wicked. The psalmist concludes the psalm by calling the godly to look to the Lord for protection, deliverance, and victory. Help is promised to those who “take refuge in him.” He is their “stronghold.”
Psalm 38: A Prayer for Reconciliation
In this individual lament the psalmist calls on the Lord for healing from a crippling disease. He is overwhelmed with guilt, abandonment, and a desire for renewed fellowship with God. Because of the themes of sin, guilt, judgment, and hope in God’s salvation, Ps 38 has been used as a penitential psalm (cf. Pss 6; 32; 38; 51; 102; 130; 143).
I. Prayer for Reconciliation (38:1–4)
1–4 Not all disease results from individual sin. But the affliction of the psalmist is associated with “my guilt” / “my sin” and “your anger” / “your wrath” / “your wrath.” The ferocity of the Lord’s anger is so great that the psalmist feels himself to be the object of his attacks. It is as if he has been set up to be pierced by God’s “arrows.” The idiom “your hand has come down upon me” symbolizes the extent of alienation, resulting from a severe form of discipline. God’s rebuke penetrates deep into the psalmist’s being so as to bring him down. Suffering can be a form of God’s discipline for the righteous.
The intensity of God’s discipline has affected the psalmist’s capacity to enjoy life. No part of his being has been left unaffected; there is no “soundness” (lit., “peace”; GK 8934) in his bones (i.e., his body; cf. 6:2). The psalmist does not question God’s justice. Throughout the lament he recognizes his own sinfulness. He has come to the breaking point because the consequences of his sin and guilt have “overwhelmed” him like a flood. Therefore, he lifts himself up to the Lord with the prayer for relief, compassion, and reconciliation.
II. Pain of Anguish (38:5–12)
5–8 The experience of suffering is all around the psalmist. He sees and feels the pain of his wounds, his back aches, and he is “utterly crushed.” The anguish results from his mental and spiritual pain as he reflects on the reason for his suffering—his sin. He calls sin “folly” (GK 222) because it has found him out. Sin is sin; but when it is done conscientiously, it is “folly.” All joy of life is far from the psalmist. He is bowed down and mourns. He despairs within himself; all he can do is “groan” within himself.
9–10 In the state of depression, one’s thoughts are not coherent. “Longings” here signifies “sighing” of the heart. The psalmist looks up to God with the hope that he will understand the meaning of his groans. Thus even in his state of depression, the psalmist does not doubt his relationship with the covenant Lord but calls on the One who heard Israel’s groaning (Ex 2:25) to listen also to him. He desperately wants to do something about his situation. But he feels that he no longer has the proper perspective—“even the light has gone from my eyes.”
11–12 The psalmist’s personal sense of abandonment is aggravated by his being shunned. His friends are afraid of associating with a sick person or with a sinner. His enemies do not leave him at peace; they aggravate the situation by adding to his troubles and speaking lies.
III. Prayer for Vindication (38:13–16)
13–14 In his loneliness the psalmist feels himself isolated from the world like a deaf or mute person. He has no words or interest in defending his innocence. He is silently absorbed in his suffering, knowing that he has sinned; and he waits for God to initiate reconciliation.
15 In his total abandonment the psalmist cries out to God as his sole refuge. Because of his sin, guilt, and the consequences of sin, he has no argument against his foes. However, even in his darkest moments there is still the glimmer of light borne out of a living faith. He knows that God can answer, and he still addresses God as “Lord my God.” The psalmist claims that the Ruler of the universe is his God.
16 The psalmist has no other hope left than waiting for the Lord. There is little time left. The foes are using every opportunity to remind him of their strength and power and of his weakness. Their self-exaltation increases at the cost of his life.
IV. Pain of Injustice (38:17–20)
17 The psalmist is concerned with the enemies who desire to glory over the death of one of the godly so that they may exalt themselves over God. And he is concerned with the promise of God that he would not permit the righteous to stumble (15:5; 37; 112:6). His “pain” in forms of physical suffering and anguish of mind is ever-present, inescapable.
18 The psalmist confesses his sins again (cf. vv.3–4. Troubled by guilt and the consequences of sin, he clings to the Lord for his assurance. But as long as he is suffering, there remains a lingering doubt about the efficacy of God’s forgiveness, just as Christians who in their suffering from sin continue to plead with God for full pardon and restoration.
19–20 In his soul-searching experience, the psalmist has found himself to be innocent of wrongdoing against those who gloat over his adversities. Instead he has treated them well. Yet he is overwhelmed by the number and the enthusiasm of his opponents. It is possible that he is speaking hyperbolically or that in his distress a few troublers seem many.
V. Prayer for Reconciliation (38:21–22)
21–22 In conclusion the psalmist calls on the Lord as “LORD” (the covenant God), “my God” (equivalent to “my Father”), and “Lord my Savior” (Master of the universe, powerful and able to save). Since the Lord has promised to be near, he prays, “Do not forsake me.” Since a child of God needs the presence of his heavenly Father, he prays, “Be not far from me, O my God.” Since he submits himself to the sovereignty of God, he prays, “Come quickly to help me, / O Lord my Savior.” Thus he commits his cause to this great God, his Father.
Psalm 39: A Stranger to Life and an Alien With God
In a moving way the author of this psalm draws us into the reality of life with its vexing problems and the unresolved quest for meaning. This psalm is in the form of an individual lament.
I. Silence Before the Lord (39:1–3)
1 In view of his internal and external circumstances, the sacred author has determined not to speak anymore. He has made a personal commitment to control himself. He intends to scrutinize his behavior, especially his speech, to see whether there is any unbecoming action. He has found it difficult to “muzzle” his mouth, but he has come to the point where it is necessary. The external circumstances that necessitate his determination are due to the ungodly.
2 The psalmist desires to speak forthrightly about his internal problems but fears that he may be misunderstood or that he may speak irreverently and give occasion to the enemy. For the sake of God, he vows to be silent in his suffering. He becomes intensely aware of his limitations; and in his self-awareness he is vexed with life.
3 In his silence the psalmist learns more about himself, especially how difficult it is to control himself. The metaphors “my heart grew hot” and “the fire burned” express anger. The more he reflects on his situation, the more he becomes exasperated. His whole being is aflame. He has to speak.
II. Prayer for Divine Illumination (39:4–6)
4 Unable to resolve his problem, the psalmist turns to the Lord for instruction. The purpose of knowing life’s end is not that he may plan for every day of his life. In the greater awareness of the brevity of life, he hopes that the Lord will guide him in an understanding and acceptance of this brevity.
5–6 The psalmist compares his life to a “handbreadth” (about four inches). In his heart he feels that life is like a mile, but in reality it is a brief span of time. Even when a person seems strong and self-assured, from God’s perspective he or she is little more than a “breath.” Human existence and future are filled with uncertainties; a person is “a mere phantom.” People may go about busily and gain status and wealth, but they are mortal and cannot control affairs after death.
III. Prayer for Deliverance (39:7–8)
7–8 The psalmist concludes that nothing in life is important or reliable unless one’s hope is secured in God. In searching for the meaning of human life, he has come to a renewed commitment to God. He is also more aware of his own shortcomings in the presence of God. More than ever, he realizes his need for God’s forgiveness, reconciliation, and healing. His hope is in the Lord, for whose deliverance he waits anxiously. When the Lord vindicates his servant, the foolish scoffers will have no more occasion to rejoice.
IV. Silence Before the Lord (39:9)
9 When he was silent (v.2), the psalmist was deeply disturbed and feared that he might say something disrespectful about or to his God. Now he realizes that his condition is the Lord’s will. Thus he willingly accepts it from God’s hand. He does not understand everything; but at least he knows that a personal God is in charge of his life, not an impersonal force.
V. PrayerforDivine Sustenance (39:10–11)
10–11 The psalmist is vexed by the discipline of the Lord in his life. Human frailty and God’s discipline hedge him in. For the child of God, disappointments, adversity, and fatherly discipline are reminders of God’s fatherly concern. While the discipline is like a “scourge,” yet the psalmist learns through anguish the meaning and brevity of life. Human beings are not divine.
VI. Prayer for Deliverance (39:12–13)
12–13 In submission to God’s will and in recognition of his humanity, the psalmist returns to the Lord with a renewed spirit, addressing him as “the LORD,” the covenant God. Even though he feels himself a stranger in God’s presence (as his fathers were), is a sinner, and suffers adversities, he has no doubts about belonging to God’s community. He prays for the Lord to remove his judgment and to again renew his joy, so that he may have a foretaste of the Lord’s covenant presence.
Psalm 40: The Joyful Experience and Expectation of Salvation
This psalm is composed of two themes: thanksgiving of the individual (vv.1–10), followed by an individual lament (vv.11–17). It may be a prayer based on God’s past acts of deliverance, i.e., a royal prayer.
I. Personal Experience of Salvation (40:1–3)
1–2 The experience of salvation is the story of what God has done. The psalmist recounts what happens when one waits “patiently” for the Lord (cf. Ps 27). The allusions to death and dying in the words “slimy pit,” “mud,” and “mire” suggest that David was seriously sick, even to death. Healing was then a salvation from the netherworld (cf. 69:2, 14), out of which the Lord “lifted” him. But the metaphors may also express the threat to Israel’s national existence by an enemy attack. The king personified the severity of the crisis by the imagery of his own suffering and the Lord’s deliverance.
3 In proper response to God’s help, David renewed his praise to him. The newness of the song lies in the event of salvation history. The recent victory was one additional chapter in a long series of God’s involvements with his people, inspiring the people of God with the renewed sense of awe for their covenant God.
II. Blessedness of God’s Protection (40:4–5)
4–5 David speaks of the blessedness of those who put their confidence in the covenant God, whose acts of protection are innumerable. Indirectly he exhorts people not to depend on human strength or idolatry. The mighty acts of the Lord are “wonders” (GK 7098), i.e., acts of supernatural and providential deliverance that are too numerous to recount (cf. 104:24; 106:2; 139:17–18; John 21:25); they are the manifestations of “the things you planned for us.” The history of redemption shows an inner cohesiveness and movement, unfolding the “thoughts” of the Lord that will ultimately result in the restoration of heaven and earth.
III. Expression of Commitment (40:6–8)
6–8 David is aware that the Lord is not pleased with mere sacrifice (cf. 1Sa 15:22–23). He is opposed to mere formalism and declares his personal commitment to the Lord in the form of “open ears.” He has heard the law of God—especially the requirements of kingship. Thus David, the Lord’s anointed, presents himself as a dedicatory offering to the Lord. Commitment is a wholehearted desire to conform one’s way of life to the will of God, as prescribed in the Word of God.
IV. Proclaiming God’s Perfections (40:9–10)
9–10 David proclaims the good news of the Lord’s perfections to the congregation assembled for worship. He must speak by an inner compulsion; he cannot be quiet. He explains that his commitment is correlative to the perfections of the Lord’s rule: “righteousness . . . faithfulness . . . salvation . . . love . . . truth.” The Lord’s righteousness is expressed in any act ordered on behalf of his people’s welfare and the execution of his kingdom purposes. The nature of God’s righteous acts is that he is faithful to his covenant people, resulting in their salvation. That faithfulness is a corollary to his unfailing love and truth, i.e., fidelity.
V. Prayer for God’s Perfections (40:11)
11 The psalmist then prays that the Lord will continue to bestow his covenant “love” (GK 2876) and fidelity or “truth” (GK 622) on his anointed servant and through him on the nation. Because of the great need (cf. v.12), he also implores God to have compassion or “mercy” (GK 8166, 8177) on him.
VI. Confession of Sin (40:12)
12 The king is troubled by the adversities caused by his enemies (cf. vv.14–15). Though he speaks of “my sins,” as a theocratic leader he takes on himself the sin of the nation and pleads with the Lord to have compassion on the nation. The consequences of sin had a paralyzing effect on him and his ability to rule God’s people. So great was the affliction that he felt overwhelmed like a flood (cf. 2Sa 22:5; Jnh 2:5).
VII. Prayer for God’s Protection (40:13–16)
13–15 David prays that the Lord will “quickly” help him out of the crisis. He affirms that it must be God’s will and his act of deliverance. He also prays that those who rejoiced in his and the nation’s misery may be proven wrong in their assumption that the Lord lacked power to redeem his people. He prays for his enemies’ fall and shame in accordance with the principles of justice and with the promise of God to curse those who cursed his own (Ge 12:3). The enemies liked taking potshots at God’s people, shouting contemptibly, “Aha! Aha!” David prays that the Lord will change their fortunes so that they will know who is God.
16 When the Lord demonstrates anew his righteous act of deliverance, God’s people will rejoice in his salvation. They are characterized by their “seeking” the Lord and “those who love your salvation.” David prays here, not for himself, but for his people who have joined him in waiting for the salvation of the Lord.
VIII. Personal Need of Salvation (40:17)
17 The psalmist concludes on a note of urgency. The last three words express the need: “do not delay.” He is in desperate need and humbly casts himself and his people before the Lord. The Lord remains “my help and my deliverer” and “my God” even in crises. It is on this ground that David prays for speedy deliverance.
Psalm 41: God’s Blessings in Adversity
This psalm has elements in common with an individual lament (vv.4–10). Yet the introductory (vv.1–3) and concluding (vv.11–12) verses set the mood of thanksgiving for the psalm in such a way that it is best treated as a thanksgiving of the individual.
I. Affirmation of God’s Blessings (41:1–3)
1–3 The phrase “blessed is” begins (see comment on 1:1) and closes the first book of Psalms. God’s children are blessed as they receive grace upon grace! But his blessings are not automatic. He looks for those who wisely conform to his heavenly kingdom on earth, who are concerned for those in need (cf. Mt 5:7; Jas 1:27). The Lord has promised to protect his people from harm and bless them with a long life of good health, prosperity in their promised land, and sustenance in time of need (cf. Ge 12:2–3; Ps 72; 2Co 1:20).
II. Prayer for Healing (41:4)
4 The psalmist’s prayer for healing and restoration is based on God’s promises. The emphatic use of “I” is for the purpose of contrasting the words of his prayer with the words of the foes (v.5). There is no note of despair. He is not depressed by the weight of his sin; he confesses his unwitting sins and asks for the Lord’s mercy.
III. The Words of the Enemies (41:5–9)
5–6 The psalmist laments over the reaction to his sickness from his enemies. Their words were filled with hatred and were void of sympathy. They slandered, hoping that evil would triumph and the righteous and their seed would perish from the earth. They remain filled with deception, hypocrisy, and selfishness.
7–9 Even on his sickbed the psalmist imagines hearing the whisperings of his adversaries. They describe his sickness as “a vile disease.” “Vile” (GK 1175) is a translation of “Belial” and can also be rendered as “a sickness from the devil.” While the psalmist thinks of himself as innocent of known transgression (vv.11–12), his adversaries hope he will die! They think that his sins have found him out and that he is accursed. The rumors become so malicious that his “close friend,” whom he regards as a member of the family, turns against him. The idiom “has lifted up his heel against me” signifies a treacherous act (cf. Ge 3:15; Ps 55:12–14). Thus both friend and adversary malign his name, believing that his death is justified (cf. Jn 13:18).
IV. Prayer for Healing (41:10)
10 The prayers of vv.4 and 10 frame the lies of the enemies. The psalmist cannot respond to their accusations but wholeheartedly trusts in the Lord and in his promise to protect him against his enemies. He prays that the Lord will be gracious to him and restore him and that he will “repay them.” This prayer is not vindictive but shows a concern with the honor and justice of God, who has promised to sustain the godly in sickness and in health.
V. Confidence in God’s Blessings (41:11–12)
11–12 Even in his adversity the psalmist is confident that the Lord will be true to his promises. Within his heart he knows himself to be a man of “integrity.” He also claims the promise that the Lord supports those who love him—especially in their adversities. He longs for the moment when the Lord will deal kindly with him in the presence of his enemies and that he will enjoy God’s presence and the experience of his blessings forevermore (cf. 23:5–6).
Concluding Doxology to Book I (41:13)
13 The Lord is “blessed” (GK 1385; translated here as “praise be to”) in the sense that he is praiseworthy. The Lord, the God of Israel, has covenanted to be their God and the God of their children. Since he is blessed forever, God’s people have assurance that he will continue in his care. To this Israel responds with a twofold “amen.”
Book II: Psalms 42–72
Psalms 42–43: Hoping in the Lord’s Salvation
The literary unity of Pss 42 and 43 is such that they should be treated as one psalm because of (1) the absence of a superscription above Ps 43; (2) the repetition of a refrain (42:5, 11; 43:5); (3) development of thought from remembrance (42:4, 6) to a specific hope of restoration (43:3); and (4) the lament form. Each psalm is an individual lament. Even though the life-situation remains controversial, it is evident that the psalmist was isolated from the temple worship. He may have been a refugee, but it is more likely that he had been exiled to Aram, Assyria, or Babylon and was in the hands of taunting captors (vv.3, 10).
I. Lament (42:1–4)
1–3 The simile of the “deer” expresses the intense yearning of the psalmist for a taste of God’s presence. As usual “soul” (GK 5883) does not denote the spiritual aspect of a person exclusively. The psalmist’s longing is for “God,” then “the living God,” and finally “the face of God” (NIV, “meet with God”). He wants to “meet with God” in the temple on Mount Zion. He is hemmed in by his own question, by his longing for God’s presence, and by his enemies who tauntingly ask, “Where is your God?” Down deep in his heart he asked the same question, “Where is my God?” The depth of his sorrow is expressed by “tears” as his “food.” Not knowing where else to turn, he looks to God for the answer to his despairing feeling.
4 In adverse conditions the psalmist cannot do much more than to “remember” (GK 2349). He meditates on the pilgrimages to the temple, the festive celebrations, and God’s triumphs in the history of salvation. During the three annual pilgrimage festivals (Passover, Firstfruits, and Tabernacles; cf. Lev 23:4–44; Dt 16:1–17; et al.), the pilgrims gathered in Jerusalem and presented their offerings and sacrifices with great rejoicing. The pouring out of the soul is an expression of the intensity of one’s emotions.
II. Hope (42:5–6a)
5–6a The psalmist analyzes his feelings and asks questions of himself, expressing both despair and hope in God. In his alienation, faith is tried and triumphs! Faith and doubt are twins; and when doubt seems to triumph, true faith calms its questions. Hope leads the psalmist away from despair. His hope is focused on the glorious acts of salvation and victory. He anticipates the fulfillment of God’s promises, even when help is far off.
III. Lament (42:6b–7)
6b–7 In spite of the psalmist’s expression of hope, he is still “downcast.” Therefore he returns in his memories to the Promised Land, symbolized by “the land of the Jordan, the heights of Hermon,” and the water imagery with which the psalm began. But this time the memories of water are overshadowed by a deep sense of despair. The waterfalls with its rocks, breakers, waves, and awesome noise metaphorically portray his condition. Instead of enjoying the “living water” of the “living God,” he is continually faced with an expression of God’s judgment.
IV. Hope (42:8)
8 By day and night the psalmist experiences the evidences of God’s care, protection, and blessing. The very experience of communion made the Lord as “real” to him as “the God of my life.” In contrast to the past, his “love” (GK 2876) seems to be lost; and the psalmist’s praise of God’s love has changed into continual mourning for God’s absence (cf. v.3).
V. Lament (42:9–10)
9–10 In his moments of doubt and reflection on God’s absence, the psalmist remembers that his God is “my Rock.” He is the place of refuge. He asks twice “why” God has forgotten him. In the present situation, he has no other recourse than to mourn because he has been abandoned to godless people, who taunt him continually. He is like a dying man, and his God is silent. His whole being (“my bones”) is distressed.
VI. Hope (42:11)
11 These reflections bring the psalmist again to a point of despair, self-examination, and an affirmation of hope in the future saving acts of God (see comments on v.5).
VII. Lament (43:1–4)
1–2 The psalmist now intensifies his prayer for redemption and for the enjoyment of fellowship with the Lord. He has demonstrated his love (42:8) in the past, but the psalmist is not satisfied until he is fully restored to his God. In his distress he calls the Lord “God my stronghold.” Not only is he the Rock of refuge (v.9), but also he is the Deliverer of his people in need. This God is powerful to “vindicate” him. The psalmist has gone around as in “mourning” because of the absence of God and the antagonism of the ungodly. The questions are similar to those of 42:9.
3–4 In the darkness of the adversities, the psalmist asks God for his “light” and “truth.” The “light” (GK 240) of God is the experience of the fullness of his redemption (36:9). The “truth” (GK 622) of God is the expression of his covenantal fidelity (40:10; 57:3). If only God will send these two personified expressions of his love to “guide” him back, then he will experience restoration. The psalmist’s concern is for a return to Jerusalem, “your holy mountain,” God’s dwelling. The anticipation to return to “the altar of God” and the temple relates back to the pilgrimage festivals (42:4). Redemption will result in great joy. The God who is “my stronghold” becomes “God, my joy and my delight.”
VIII. Hope (43:5)
5 The refrain returns to the conflict between faith and doubt, to the contrast between the present and the future, and to the hope that “I will yet praise him” (see comments on 42:5).
Psalm 44: Redeem Us Because of Your Unfailing Love
The mood of the two previous psalms also dominates Ps 44. These three are examples of the lament genre and reflect a period of God’s rejection of his people (42:9; 43:2; 44:9, 24). They also express the hardship experienced by the reproach of the nations (42:3, 10; 43:2; 44:13–16). Psalm 44 is a national lament reflecting defeat in battle.
I. God’s Past Acts of Deliverance (44:1–3)
1–3 God’s people had heard the story of what he had done for their ancestors “in days long ago,” including the era of the Conquest. Against all odds Israel inherited the land, because God fought on their behalf. Israel’s victories were not their own. Though they used their swords and were valiant in battle, they realized that the fulfillment of the land-promise was God’s. He had “planted” them and had let them “flourish” like the branches of a tree. They were the recipients of his favor—“the light of [his] face,” by which they had been victorious in the past.
II. Confidence in God (44:4–8)
4–8 This section begins with an emphatic confession of God as the Great “King” and also the Commander of Israel’s “victories.” Only when the Israelites had put aside their confidence in weaponry and bravery could they become instruments in God’s hands. They had cause to “boast” in the “name” of the Lord, when they had fought in his “name.” Each participant in this prayer confesses his personal reliance on the Lord in v.6.
III. Suffering and Disgrace (44:9–16)
9–16 These reflections on the traditions of God’s past victories and on the national and personal confidence in God’s triumphant kingship are shattered by the reality of the present. From the evidence presented in the charges, seemingly the Lord had “rejected” and humiliated his people. They have been allowed to be conquered, plundered, scattered like sheep, and enslaved by their enemies. Consequently the name of Israel has been disgraced among the nations. At the heart of the charges is the feeling that the Lord cares little for his people. Why else did he sell them out so easily and cheaply to the enemy? The consternation of the people is an expression of their concern with the present reality. Faith in God, the Divine Warrior-King, was being tested in the current crisis.
To this situation each godly person joins in a personal expression of agony. The disgrace of the nation affects each citizen; each one speaks of “my disgrace.” The sounds of the “taunts” of enemies and neighboring nations are heard “all day long.”
IV. Claim of Innocence (44:17–22)
17–22 In spite of all their suffering, the hearts of the people are right with God. They cling close to him with a strong determination to remain faithful by keeping his covenant, by remaining completely devoted to his way, and by not giving themselves over to idolatry. Yet God continues to permit devastation and darkness to oppress them. The adversities are likened to a place made desolate by war, i.e., “a haunt for jackals.” “Deep darkness” is a metaphor for adversities, often resulting in despair.
The people’s suffering is not because of their sins. Rather, they suffer “vicariously” like “sheep to be slaughtered.” In their fidelity to the Lord, they receive greater abuse than if they had conformed to the pagan world. In suffering for the honor of God, they need reassurance of his love (cf. Ro 8:36–39).
V. Prayer for Deliverance (44:23–26)
23 The questions of faith express the conviction that a chasm exists between the promises of God and reality. Out of their deeply felt need, the people of God ask, “Why do you sleep?” Not that they believe God is asleep, but because they seek his immediate attention to their plight, they plead with him to “awake” (GK 6424).
24–26 The present adversity has created a darkness, because “the light” of God’s face, which their forefathers had experienced (v.3), is hidden. In dependency on God’s favor, they prostrate themselves to the ground. They do not have the power to rise up, but in prayer they implore God to rise up on behalf of them. Redemption pertains to the welfare of God’s people in body and soul, who petition him to look again at their low estate. In conclusion they submit themselves to the love of God. He covenanted himself to the people and promises them his “unfailing love” [GK 2876].
Psalm 45: The Wedding of a Son of David
The psalm is a royal psalm and functioned as a wedding song at the occasion of the wedding of a royal couple. Because of the theological significance of the wedding and the function of the Davidic king within God’s order, the wedding song in a special way applies to our Lord, who rules as the Son of David (cf. Heb 1:8). This psalm extols the privileged position of God’s people and sets forth God’s expectations of the king, his appointed vassal on earth (cf. Pss 2; 110).
I. Introduction (45:1)
1 Having been moved by “a noble theme,” the sacred composer adds his own word of tribute to the king. It may be that he has received a word from the Lord and writes or recites the psalm to bless the royal couple. As an artist in his own right, he speaks the words of a “skillful writer.”
II. The Royal Groom (45:2–9)
A. Address to the King (45:2–5)
2 The description of the Davidic king is idealized, as the poet projects a conception based on theocratic expectations. He is the one blessed by the Lord because of the promise given to David (2Sa 7:11–16). The king’s “excellence” (GK 3636) lies in God’s presence with him. It is God’s divine blessing manifested in his speech, his royal valor, his concern for establishing God’s kingdom on earth, and the continuity of his dynasty. The king’s speech is wise, as his words are “anointed with grace.”
3–5 The poet wishes the king success in his military pursuits. When he goes out with sword on his side, he confidently leads his troops to victory. The “splendor and majesty” speak of his past victories and the confident expectation of additional victories every time he marches at the head of his troops. He does not rest until his enemies recognize his authority. The success of the king is due to his concern for what is important to the Lord and his covenant people—“truth, humility and righteousness.” His concern for “truth” keeps him loyal to God and to his people. His concern for “humility” keeps him continually dependent on his covenant. His concern for “righteousness” is demonstrated in his ordering the affairs of state to correspond with God’s plans. The kingdom of the son of David is an expression of the kingdom of God on earth.
B. The Glory of the Bridegroom (45:6–9)
6–7 The throne of David is assured by covenant. Each king on that throne is reminded that he is king by “divine right.” The “scepter of justice” is a royal symbol of his authority to establish a rule of integrity based on the laws of God. In his deep love for “righteousness,” he opposes all forms of “wickedness.” God’s rule will be established on earth. Our Lord as the descendant of David inherited the royal throne (cf. Heb 1:8–9). As the “Son” of God, his kingdom is everlasting.
8–9 The inspired poet turns his attention to the preparations for the wedding ceremony. The descriptions and references to the robes, spices, music, the royal daughters, and the royal bride all reinforce the rightness of the moment and of the anointing of this son of David. The evident blessing of God on the king assures the continuity of the dynasty (cf. 2Sa 7:16).
III. The Royal Bride (45:10–15)
A. Address to the Bride (45:10–12)
10 The bride is seated to the right of the king and is adorned with the valuable gold of Ophir, a proverbially fine gold. The queen is of foreign descent, having left her father’s house (cf. Ge 12:1). The psalmist encourages her to be loyal to the people of God by forgetting her own loyalty to her native land. He also encourages her to submit herself fully to her husband, the king, to show that she belongs to the people of God (cf. Ru 1:16).
11 The king is God’s anointed representative. Submission to him implies submission to the God of Israel. So while the king delights in the physical beauty of his wife, she respects him as her “lord” (GK 123). It would be wrong for her to compare him to the kings of the nations with their powers of state, cultural refinements, and idolatrous ways.
12 The people of Tyre are personified as “the Daughter of Tyre.” They, as well as other rich nations, will bring tribute to Jerusalem. During Solomon’s regime precious gifts were brought to Jerusalem because of his international reputation. The prophets envision the era of restoration as a time when the nations will bring gifts to signify the special position God’s people have among the nations (Isa 6o; Zec 14:14; cf. also Rev 21:24, 26). So the young bride is comforted with words that bring out the advantages and the honor of being a member of God’s people, especially of the royal household.
B. The Glory of the Bride (45:13–15)
13–15 The scene suddenly shifts from the throne room to the beautiful bride as she prepares herself for the wedding and enters the royal palace with her maids of honor. She is adorned in a magnificent gown made of gold-embroidered fabric. She and her wedding party are carried into the palace as if on floats of “joy and gladness.”
IV. Conclusion (45:16–17)
16–17 The poet moves from the queen to the king as the most prominent member of the wedding party (vv.2–9). The bride is most blessed by marrying into a family blessed by God’s promise of continuity of leadership. If the king will fulfill God’s expectations, then the Lord himself will “perpetuate” the memory of the king for generations. Moreover, the nations will sing his praise as an expression of their continued respect (cf. 1Co 15:24–26; Heb 10:12–13).
Psalm 46: The God of Jacob Is Our Fortress
This psalm has been popularized by Martin Luther’s rendition in “A Mighty Fortress Is Our God.” As a song of Zion (cf. 48; 76; 84; 87; 122), it celebrates the presence of God. The combination of the hymnic and the oracular genres has made it virtually impossible to identify the original life situation. The change from a hymn to a prophetic oracle (vv.8–10) suggests that the original psalm of confidence was transformed into an eschatological psalm.
Confession (46:1, 7, 11)
1, 7, 11 The threefold confessional statement presents Israel’s great God in a personal way. They call him “God,” “the LORD Almighty,” and “the God of Jacob.” The Lord is the Great King over the world, but he is particularly and fondly confessed as “the God of Jacob” because he has covenanted himself to be the God of Israel. God’s people need not fear his presence, because the “for us” and “with us” assure them of the meaning of his covenant name, Yahweh (“LORD”; cf. Ex 3:13–17). He is Immanuel, “God with us.”
This great God is “ever-present” with his people. He is the source and effectiveness of Israel’s “strength.” He is like a “refuge” (GK 4726) where one finds rest and asylum (cf. 14:6; 61:3; 91:2, 9). He is like a “fortress” (GK 5369) in an isolated, elevated place (cf. Isa 33:16), where people built a stronghold against the enemy. When the people are in distress, they need his special protection. Then he is close to them.
II. Theophany (46:2–6)
2–3 Israel’s confession is that they will not fear even when God’s coming in judgment is preceded by radical cosmic phenomena: earthquakes and floods. The world catastrophes are the “woes” of the Day of the Lord heralding the messianic age. Nations and kingdoms may cause great consternation and create havoc on earth (v.6), but they will fall quickly when the Lord speaks his word of judgment (cf. Rev 11:18).
4–6 Surrounded by a world aflame, the people of God are “the city of God.” They need not fear but have reason to be glad because God, the “Most High,” has identified himself with them and now dwells with them. They will always be assured of his readiness to help them. The “river” is a metaphor of blessing and restoration. The help of God “at break of dawn” suggests that in the darkness of distress the people of God know that the Lord will not let them suffer unduly long. His acts of unfailing love are renewed each morning (La 3:22–23).
III. Prophetic Oracle (46:8–10)
8–9 In this oracle, the psalmist first exhorts the godly to be wise and discerning by considering the works of God. The recitation of the mighty acts of God plants deep in the memory of his people the evidences of his care, protection, and providential rule. Those who are wise enough to remember and look at the world around them have tokens of God’s faithfulness toward his people. They know that the Lord’s plan for humankind includes the cessation of wars and the era of peace. Since God’s people have reason to be glad in distress because of God’s presence (vv.4–6), how much greater will be their joy when the causes of distress are no more!
10 The psalmist then encourages the godly to “be still” (GK 8332) and to “know” (GK 3359) that the Lord is God. Though it was tempting to ally themselves with foreign powers, to rely on military strength, or to give themselves over to idolatry and pagan ways, the godly must learn to persevere to the end. The “knowledge” of God includes a factual knowledge about him, his past acts, and his promises. The life of faith is lived in commitment to God’s sovereignty, rule, and ultimate exaltation over all the nations.
Psalm 47: The Lord Is the Victorious King
This psalm celebrates the kingship of God (cf. Pss 93–100). Within the present context it provides a connection with the two hymns of Zion (Pss 46; 48), as it adumbrates the victorious rule of the Lord over all the earth. Its genre conforms to the psalms celebrating the Lord’s kingship. It also has a prophetic, eschatological dimension as the psalmist longs for the full establishment of God’s rule on earth.
I. Praise of the Lord’s Mighty Acts (47:1–2)
1 In anticipation of God’s kingship, the nations must joyfully acclaim the Lord as the Great King by clapping their hands. The heavenly beings already sing praises to him (cf. 29:1). The kingdom of God will only be established when the “nations” on earth join with the heavenly choirs, celebrating his universal and everlasting kingship. While clapping the people “shout” joyously a victory cheer.
2 The people are struck with awe on account of the mighty works of the Great King. Here the emphasis is on God, who is “the LORD Most High, the great King over all the earth.” Kings in the ancient Near East loved to designate themselves by this title since with it were associated superiority, suzerainty, and the power to grant vassal treaties. Any king assuming this title could not tolerate competition. So it is with the Lord. He alone is the Great King over all the earth!
II. The Lord’s Mighty Acts (47:3–4)
3–4 The psalmist reflects on the Lord’s mighty acts in salvation history. He has subdued the nations (cf. 135:8–11; 136:10–20) and given their land to his people as an “inheritance” (GK 5709; cf. 28:9; 105:11; 135:12; 136:21–22) because of his deep love for them. The term “the pride of Jacob” denotes here the reasons for Israel’s joy in the Lord.
III. The Lord’s Victorious Kingship (47:5–6)
5–6 The Lord is victorious! He has “ascended” to his heavenly palace with “shouts of joy” and “the sounding of trumpets.” His victory march is acknowledged by his subjects on earth. They could rebel because of the return of the Great King to his heavenly abode. But instead they are encouraged to continue doing homage to him by singing his praises. The psalmist stresses the urgency of responding to the Lord’s heavenly reception with earthy songs of praise.
IV. The Lord Is King (47:7–8)
7–8 The psalm returns to the reflection of God’s kingship on earth. His ascension into his heavenly palace and his rule over earth emphasize his universal dominion. The Lord is King over “the nations”; they too must acclaim his sovereignty and discern that he is different from all other gods, as he is “seated on his holy throne.” Although his throne is in heaven (103:19; Isa 66:1), his footstool extends to earth (99:5; 132:7). Since he is “holy,” those who approach him consecrate themselves (cf. Rev 4:9–10; 5:1, 7, 13; 6:16; 7:10, 15; 19:4).
V. Universal Acknowledgment of the Lord’s Kingship (47:9)
9 At this point the prophetic, eschatological element distinguishes itself. The psalmist prays that all the “nobles” and “kings” of the earth may acknowledge the Lord’s kingship. They are accounted as one with “the people of the God of Abraham.” That is, the Gentiles join together with Israel in the worship of God (cf. Ge 12:3; Jn 12:32; Ro 4:11; Gal 3:7–9). The psalmist further explains that all nations are the subjects of God’s rule, whether they recognize it or not. God is “exalted”; truly he is “the LORD Most High.”
Psalm 48: The Beautiful City of God
In Ps 47 the Lord receives praise as “the great King.” In Ps 48 the greatness of God is shared with his people, who are likened to “the city of God.” Whereas Ps 46 could be categorized as either a song of Zion or a psalm of confidence, Ps 48 is more clearly a song of Zion. The stress is on proclamation of the good news of God’s presence that results in the joy of God’s people.
I. Our God Is the Great King (48:1–3)
1–3 The hymn begins with an ascription of praise to God because of his accommodation to humankind. God is the Lord (“the LORD”) of his covenant people and the Great King of the universe. He is sovereign, powerful, and glorious; and he alone is worthy of human praise. However, God’s people, who are citizens of “the city of our God,” have additional reasons for praising him: his presence, protection, love, and righteousness.
The Great King has chosen to reside among his own people in “the city” on “the holy mountain”—a reference to Jerusalem and Mount Zion. Only because God condescends to dwell there may she be called “beautiful” in her elevation and “the joy of the whole earth.” The beauty and joy are not inherent in Mount Zion, because it is surrounded by higher mountains offering a better panoramic view. The godly looked on the city, mountain, and temple as symbols of God’s presence with his people.
II. The Perfections of Our God (48:4–11)
4–7 The description of the hostile forces is reminiscent of Ps 2. The kings of the nations have united together in their warfare against God. Their united effort gave them confidence. The description of God’s response inspires his people. The bold, confident, and strong opposition was broken miraculously. It is likened to the destruction of the “ships of Tarshish” that were the pride and glory of seafaring nations such as Phoenicia. Although strong and majestic, a strong wind could easily toss them about on the open sea and destroy the vessels, people, and cargo!
The ease with which the Lord destroys the opposition terrifies the nations. They were overcome with fear, and their strength melted away (cf. Ex 15:14; Jos 2:11). It was as if they had seen a theophany (cf. 46:2–3). Their anguish is likened to a woman in labor. Great is the power of our God.
8–11 When God shows himself to be the fortress of the godly, they “see” what he has done and are even more convinced that God makes his city “secure forever.” The mighty acts of God evidence the presence of “the LORD Almighty,” the Ruler of heaven and earth. The identification with the history of redemption is expressed by the verbs “hearing” and “seeing.” God’s people have witnessed his presence in ordering the events of the world and in working out the redemption of his people.
In response, the godly “meditate” on God’s mighty acts and reflect on the long history of God’s involvement with Israel and of the evidences of his “unfailing love.” Their reaction of “praise” is a positive response in contrast to the dread that fell on the nations. They declare God’s “righteousness” (GK 7406), the benefits of his victorious and glorious rule in which they share. The “right hand” of God includes power, justice, righteousness, and love. The people also “rejoice” in his “judgments,” the ways he establishes his kingdom by bringing defeat to the opposing forces.
III. The Great King Is Our Shepherd (48:12–14)
12–13 The psalm concludes with an invitation to walk around in Jerusalem and to observe her defense system: “her towers,” “her ramparts,” and “her citadels.” It is possible that the pilgrims made a procession around Jerusalem as part of a sacred rite. The kings of Judah received their significance on two counts: their loyalty to the Lord and their concern with the security of Jerusalem and Judah. Because the temple was in Jerusalem, the defense of Jerusalem was an expression of loyalty to the Lord.
14 Those who had seen the defense system of Jerusalem had a picture of a greater truth: the protection of God. They could tell their children and grandchildren about the beauty, strength, and history of Jerusalem, reminding them that the Lord is “our God for ever” and that he, like a good shepherd, will continue to “guide” (or “protect”; GK 5627) his own “to the end.”
Psalm 49: The Folly of Riches Without Wisdom
The problem of the prosperity of the wicked is difficult, but the psalmist gives us a ray of light on resolving this problem in this wisdom psalm.
I. Introduction (49:1–4)
1–2 The introduction reflects the combination of two traditions: the tradition of the prophets (cf. Mic 1:2) and the tradition of wisdom (cf. Pr 1:8). The psalmist invites everybody from all nations in the “world” to listen to his lesson in godly wisdom. The voice of wisdom goes out to all people: “low” (people without a sizable estate) and “high” (people with a substantial estate); that is, “rich and poor alike.”
3–4 The psalmist draws the interest of his hearers, impressing on them the importance of the discussion by using four words for wisdom: “wisdom” (GK 2684), “understanding” (GK 9312), “proverb” (GK 5442), and “riddle” (GK 2648; cf. Pr 1:1–6). The first two words are plural and may be used to intensify the ideas: “great wisdom” and “great understanding.” The second pair of words may express the means by which wisdom is to be communicated: by “proverb,” i.e., more particularly by a reflection on the “riddle” of life and death, accompanied by the music of a “harp.”
II. Question (49:5–6)
5–6 The inspired teacher of wisdom begins his lesson on wisdom by asking a relevant question. Why should one not fear old age and the uncertainty of the future? People try to cushion themselves by heaping up wealth with the hope that this will continually provide an income and keep them from harm and abandonment. But the response to fear is not found in the fleeting sense of well-being that wealth may provide. Those who put their confidence in wealth are all too often those who trouble and deceive the poor, aged, and lonely. There is a certain sense of assurance here, as if he is saying, Do not be afraid of those who take advantage of adversities for selfish gains!
III. The Certainty of Death (49:7–12)
7–9 Because “death” is the common experience of humankind, the rich cannot boast of any advantages over the poor. They cannot use their money to redeem themselves from death or to send a substitute for themselves. They may live on a grandiose scale so as to give the impression that they will live forever; but they too must ultimately face death for what it is: a separation from the land of the living, from the comforts of life, and from social and economic distinctions.
10–11 A careful study of life confirms his conclusion that death is a leveler. All people die, whether wise or foolish. The “foolish and the senseless” have hoarded up wealth for themselves. Those who have made any attempt to perpetuate their own memory by naming property after themselves may only be remembered by the names engraved on their tombs. Their end is in death, and they are forever cast out from their wealth and real properties.
12 The inevitable conclusion is presented in the form of a “proverb.” Human beings cannot use wealth to their advantage in death. One end overtakes all people and animals alike, namely, “death” (cf. Ecc 3:19). The very nature of “life” is that it has a built-in obsolescence.
IV. The Folly of Riches (49:13–14)
13 The Bible is not against riches as such but the attitude of self-sufficiency and self-confidence so often associated with riches. The rich come under condemnation for their insensitivity, scheming, deception, and attitude that they rule the world (cf. Jas 5:1–6). Those who agree with their words, often benefiting from their power and prestige, will also die.
14 Death is personified as a shepherd who leads the rich as sheep to the slaughter. Those who have cared for themselves in life will waste away in death. But the righteous will be victorious. When their night of darkness is over, there will be “morning,” and their lot will be changed.
V. Resolution of the Question (49:15–20)
15 The confidence of hope breaks through with the affirmation of the resurrection and of fellowship with God. The Lord will intervene on behalf of the godly and redeem them from the clutches of “death.” No money can buy these privileges (v.7).
16–19 The triumph of faith gives no ground to fear what is transitory. Riches, splendor, or praise of self makes no difference in the grave. The tragedy of riches is that they give a false sense of security. Yet the godless rich will die like animals without the hope of the dawning light. Death is described as a place of absolute darkness, where not a single ray of light (hope) penetrates—ever (cf. 88:11–12).
20 The purpose of the psalm was to instruct everyone, including the rich, in the path of wisdom. The psalmist did not intend to disparage the godly rich who received their wealth as a blessing from God. The difference between humans and animals lies in the degree of “understanding.” If one has no understanding of himself as a human being, of his mortality, and of his God, he lives and dies “like the beasts that perish.”
Psalm 50: A Heart of Gratitude
This psalm is concerned with true loyalty to God. Loyalty is antithetical to formalism and hypocrisy, as the Lord requires a heart of gratitude. The psalm encompasses features of theophany, accusation, warning, and an invitation to repent. The references to the covenant and to the laws suggest a setting around the Feast of Tabernacles.
I. The Righteous Judgment of God (50:1–6)
1 None other than God himself summons the inhabitants of the earth to prepare themselves for the great judgment to come. The great Creator-Redeemer-Covenant God has made a covenant with creation (Ge 9:8–17; cf. Hos 2:18) and with the nation Israel. His rule extends far beyond Israel to the whole earth, poetically described as “from the rising of the sun to the place where it sets.”
2 God’s relationship with his people, however, is special to him, as expressed in the portrayal of Zion: “perfect in beauty.” The God who at one time revealed himself at Mount Sinai “shines forth” from Jerusalem, where he had made his name dwell. The light of God’s presence was evident in the glory-cloud in the desert (Ex 13:21–22; Nu 9:15–23); the same God repeatedly showed Israel the light of his presence (cf. 4:6; 18:28; 27:1; 36:9; 43:3).
3–4 This great Ruler of the universe appears, attended by phenomena designed to inspire “fear” in people. He is like “a consuming fire” (cf. Heb 12:29) and an angry “tempest” when he comes in judgment. His message is not consoling to Israel, because he summons “the heaven above and the earth” as witnesses against his own people. In their presence, the Lord commands all his covenant people to be gathered for judgment.
5–6 The covenant people were consecrated by covenant (Ex 19:5–6; 24:5–8) and sealed by “the blood of the covenant” (24:8). The earth gathers up all the members of the covenant community while the heavens declare that God is the Righteous Judge. It was a great temptation of God’s covenant people to believe mistakenly that everything was in order between them and God. The proclamation of “righteousness” affirms that God, the Righteous Judge, will order everything on earth in accordance with his will. He does not tolerate anything that does not satisfactorily meet his requirements.
II. Warning to the Godly (50:7–15)
7–8 The people used to present their sacrifices and offerings to the Lord in Jerusalem. They imagined God as being in need of food, and they complied with his requirements (cf. Lev 1–7). But, unlike pagan religions, God needs nothing from his subjects. The God who spoke to Israel through Moses and the prophets in the words “Hear, O Israel” (Dt 5:1; 6:3–4; 9:1; Isa 39:5; Jer 22:2; Am 7:16) again speaks to his people of his covenantal rights. The words are a prophetic indictment against his own people.
9–11 God does not need offerings—not even dedicatory ones—if they do not express true gratitude and joy from the givers. Everything belongs to him! What are the tens of thousands of animals from Israel’s stalls and pens compared with the millions of animals in the forests and fields, on the hills and mountains, that already belong to him?
There is a note of sarcasm in the use of “your” in “your stall” and in “your pens.” It is as if God has heard them proudly say, “This is my bull / goat from my stall / pen!” To this boastful claim God responds with an emphatic “mine” and concludes his claim with a restatement of his ownership. His rule extends to all creation.
12–13 The next step in the argument presents Israel with the inescapable folly of their thinking. Many thought that they were feeding God and that God needed them to keep him well fed and therefore content. To this he responds that if he were in need, he could take care of himself, because he is the Ruler of the world and of every living creature. He did not reveal his laws on offerings and sacrifice in order to be “fed.” The “flesh” and “blood” of animals had another significance, which had escaped the people.
14 The “thank offerings” and “vows” (i.e., votive offerings) belong to the category of voluntary offerings in which the offerers shared by eating from the offering (cf. Lev 7:12; 22:29). God desired communion with his people. Instead of presenting “dedicatory offerings” in a spirit of pride, they had to learn that the “Most High” invites them for a banquet to enjoy his presence. Of course, the offering must reflect the true intent: “thankfulness.”
15 The Lord will graciously move his people to gratitude if they humble themselves and call on him in their need. When the spirit of pride is broken and their trust in God restored, they will again enjoy the benefits of answered prayer and experience the Lord’s deliverance of those who call on him. In response they are expected to give “honor” (GK 3877) to him.
III. Warning to the Wicked (50:16–21)
16–17 The renewal of the promise of deliverance (v.15) is not without obligation. Those who really want to be his “consecrated ones” (v.5) will wisely respond, whereas the wicked will foolishly cast away God’s requirements of faith and repentance. God hates the hypocrites who parrot the law yet abandon it at any opportunity to promote their self-interests. Those who do reject the divine instruction are called “wicked” or “foolish.” To the psalmist, one either keeps the covenant or rejects it.
18–20 The particular charges are representative of the whole Decalogue. It is true that those who have broken the seventh, eighth, and ninth commandments have broken the whole covenant. But those who associate with covenant breakers fall under the same condemnation!
21 Too often God’s silence is taken as his approval. The people mistook God’s patience for an inability to do anything about the evil on earth. They did not understand that the Lord is the Wholly Other One who cannot be boxed in by humans. In his own time God will judge his people openly.
IV. The Righteous Judgment of God (50:22–23)
22–23 The grace of God is manifest in his patience. Though his people continue to have problems, he is still patient with them. He invites them to repent and to devote themselves to a life of godliness. He will reject those who do not repent, treat them as noncovenant people, and judge them severely. But the remnant that heed the word of prophecy and honor God will witness the fullness of his “salvation” (GK 3829).
Psalm 51: Forgiveness and the Community
This psalm is classified as one of the seven penitential psalms (Pss 6; 32; 38; 51; 102; 130; 143), a subdivision of the psalms of individual lament. The superscription relates the context of this psalm to David’s heinous sin with Bathsheba (2Sa 11:1–12:25), after he had been rebuked by the prophet Nathan. The lament form suitably fits the spirit of contrition and prayer for restoration.
I. Prayer for Individual Restoration (51:1–2)
1 In desperate need of divine forgiveness, the sinner can do nothing but cast himself on God’s mercy. The verb “have mercy” (GK 2858 & 2859) occurs frequently in psalms of lament (cf. 4:1; 6:2; 31:9; 41:4, 10; 56:1; 86:3). When sin disrupts fellowship with the covenant-Lord, the sinner has no right to divine blessings. However, the Lord has promised to forgive, a forgiveness based solely on his “unfailing love” (GK 2876) and “great compassion.”
2 Forgiveness is an act of divine grace whereby sin is blotted out and the sinner is “cleansed” by the washing away of sins (vv.2, 7, 9; cf. Ex 32:32; Nu 5:23; Ps 32:2). The OT sacrifices and ritual washing symbolized the removal of sin and the renewal of fellowship with the Lord.
II. Confession and Contrition (51:3–6)
3–4 In his search for forgiveness, the psalmist opens his sinful heart. The variety of words he uses for sin expresses its seriousness (see comments on 32:1–2). He knows himself intimately and sees how rebellious he has been. His confession is more than introspection, as he knows that he has sinned against the Lord. The psalmist does not reject or argue with divine justice (Ro 3:4), because the Lord’s verdict is “right.”
5–6 Confronted by God’s righteous verdict, the psalmist is more deeply pricked by his own sinfulness. His confession of depravity is not an excuse for his treachery but serves to heighten the distance between the Lord and himself. God is just, whereas human beings are so corrupt that their whole being cries out for help. In their sinfulness they cannot respond in confession unless the Lord sends “wisdom” from on high, which alone can bring a remedy to the sinful heart. Only by receiving revelation from the outside (“you teach me”) can the inside become whole.
III. Prayer for Restoration (51:7–12)
7–12 In his prayer for forgiveness, the author employs two verbs, used in vv.1–2, in reverse order: “wash” and “blot out.” He prays that the Lord, like a priest, cleanse him from his defilement. The Israelites were to present themselves before the priest on the occasion of their purification. The priest, satisfied that the unclean person had met the requirements for purification, would take a bunch of “hyssop” and sprinkle the person with water, symbolic of ritual cleansing. Here the psalmist petitions the Lord to be his priest by taking the hyssop and by declaring him cleansed from all sin. The metaphor “whiter than snow” was applied to clean garments and by extension signifies forgiveness, cleansing, and newness.
Even as God’s displeasure with sin brings judgment, metaphorically described as broken bones, so his pleasure brings joy of heart. The joy is more than an emotional expression; it is a contented resting in God. Hence it is known as “the joy of your salvation.”
Forgiveness and cleansing are prerequisites for communion with God. Wisdom maintains communion. For this reason the psalmist renews his prayer for divine wisdom and sustenance. In the spirit of true contrition, the psalmist prays for a “pure heart,” a “steadfast spirit,” the “Holy Spirit,” and a “willing spirit.” Without the internal renewal, the psalmist fears the possibility of divine rejection (cf. 1Sa 16:14). Spiritual renewal always leads to godliness and wisdom.
IV. Thanksgiving (51:13–17)
13 Sinners who have experienced a deep sense of their own sinfulness, the forgiveness of God, and the sweetness of restored joy show concern for others. The psalmist who prayed “restore to me” also prays that he may be instrumental in restoring sinners to the “ways” of the Lord.
14–15 “Praise” is an appropriate response to divine deliverance. Deliverance from “bloodguilt” (GK 1947) signifies either the judgment resulting from a grave sin requiring the death penalty (cf. Eze 18:13) or the sin that led to the death of an innocent person. One who has tasted the grace of God in life cannot but praise him for a new lease on life. God’s “righteousness” (GK 7407) manifests itself, not only in judgment (v.4), but also in forgiveness (cf. 1Jn 1:9), when he sets aside the just penalty for sin. The psalmist looks to the Lord for renewed favor, so that he may freely praise him for his grace (“open my lips”).
16–17 A deeper commitment results from a heart of gratitude. The Lord “delights in” truth rather than “sacrifice.” The psalmist is not opposed to sacrifices per se (see v.19), but he senses God’s concern for inner loyalty as a prerequisite for the presentation of animals for sacrifice. He commits himself unreservedly to the Lord by presenting “a broken and a contrite heart.” The prerequisite for spiritual renewal (vv.10–12) is humility—which is also the prerequisite for a walk with God (cf. Mic 6:8).
V. Prayer for National Restoration (51:18–19)
18–19 The canonical significance of these verses lies in the community identification with David’s sin, the need for grace, and the anticipation of divinely bestowed joy. The people of God pray for another manifestation of God’s love (these verses may have come from the exile). Jerusalem’s walls have been breached and the sacrifices have ceased. The Lord’s “good pleasure” (“favor”; GK 8356) made Zion prosper under the postexilic leadership of Zerubbabel and Nehemiah. In the days of Nehemiah, when these prayers had been answered (cf. Ne 12:43), the people were again filled with joy.
Psalm 52: An Uprooted and a Sprawling Tree
This psalm contrasts the godless and the godly. The superscription relates it to an episode in David’s life, when Doeg had betrayed and executed the priests of Nob who had helped David (1Sa 22:17–23). The genre of the psalm is complex, with elements of lament (vv.1–7), thanksgiving (v.9), wisdom (vv.6–7), an oracle of judgment (vv.1–7), and a mocking saying (v.7). On the whole, the positive tone at the end sets the tone of the psalm as a psalm of trust. The righteous will prevail, regardless of the opposition.
I. The Folly of Evil (52:1–4)
1–2 By means of a question followed by a series of accusations, the folly of evil is shown for what it is. In life the wicked-may act as a “mighty man” (GK 1475), who autonomously “boasts” of his power, exploits, and accomplishments. Evil appears in acts but also in words, both expressing the internal plotting of an evil heart. The wicked are con artists. Deception is their trademark, and they are bent on destruction of the godly.
3–4 The values of the wicked are completely distorted. They love anything that is twisted, perverted, and corrupt. Falsehood and aggressive words aim at the undoing of others. They stand for whatever is against God’s standards of goodness and “righteousness.” In the end the psalmist rebukes the wicked with “O you deceitful tongue!” (cf. James’s discussion in Jas 3:1–12).
II. God’s Complete Judgment (52:5)
5 The righteous God cannot forever tolerate evil. The wicked will be demolished like a structure. They will be castaways and vagabonds, homeless and without family. Moreover, they will be like an uprooted tree. In the end they will be cut off from “the land of the living” (cf. 27:13).
III. Wisdom Derived From God’s Judgment (52:6–7)
6–7 The reaction of the godly to God’s judgment is first characterized by awe and terror. They “see” and “fear” the acts of God. Gradually they realize that his judgment was for their encouragement, and their fear changes into joy. They are filled with a triumphant derision for their former oppressors. Righteousness triumphs over evil! Furthermore, they learn a lesson from this judgment. Those who live and act independently from God and trust in themselves will be brought down. The wicked may turn away from the Lord as their stronghold and turn to the fleeting security of power, riches, and ill-gotten gains. But when these are taken away, their lives fall apart.
IV. The Blessing of Righteousness (52:8–9)
8–9 In contrast to the “mighty” (v.1), whom the Lord uproots like a tree and destroys like a building (v.5), are the godly. They are likened to a tree flourishing within the house of the Lord. The imagery of the tree brings out the blessedness of the godly (cf. 1:3; 92:12–13; Jer 11:16). They are like a luxuriant, productive olive tree. The olive tree may last for hundreds of years, and a productive olive tree supplies about six gallons of oil per year.
The godly prosper to the extent that they depend on the “unfailing love” (GK 2876) of God for their nourishment and fellowship. Their response to God’s righteousness is praise, and they boast in the Lord. As long as they trust in his love “forever and ever,” they have many reasons to praise the Lord “forever.” The “name” of the Lord assures the godly that God is righteous and loving.
Psalm 53: God Deals With Foolish Evildoers (53:1–6)
1–6 This psalm parallels Ps 14 (see comments on that psalm). Psalm 53’s position favors an ancient tradition relating to the life of David. Psalm 52 relates to the story of Doeg (cf. 1Sa 22) and Ps 54 to the incident of the Ziphites (cf. 1Sa 23; 26). The term “fool” (nabal; GK 5572) is suggestive of Nabal, who acted foolishly to David and his men (cf. 1Sa 25). This psalm encourages God’s people to pray for restoration on the basis of God’s historic acts.
Psalm 54: Surely God Is My Help!
As in Ps 52, the superscription connects the psalm with David’s flight from Saul. The spirit of the psalm reflects that of an individual lament.
I. Prayer for Deliverance (54:1–2)
1–2 “Save [GK 3828] me” and “vindicate [GK 1906] me” express the source and the nature of David’s deliverance. “God” alone can deliver him from the troubles stated in v.3. He must come to protect and rescue his child from evil. David’s confidence lies in his reliance on the Lord’s revelation of himself in the past. He has revealed his “name” (cf. v.6; 20:1) and his “might” to Israel (cf. 21:13; 66:7). The “name” (GK 9005) of the Lord signifies his covenant protection and his blessing.
II. Occasion of the Prayer (54:3)
3 This verse is nearly identical to 86:14. David’s opponents are called “strangers” and “ruthless men,” who have no “regard for God.” “Strangers” (GK 2424) may denote those who had become estranged from God and the covenant community (cf. Isa 1:4) or non-Israelites (1Sa 23:11–12). They had little regard for God or other people, as they were “ruthless” individuals who insisted on their rights and desires.
III. Affirmation of Trust (54:4)
4 In a hymnic manner, the psalm shifts from worry over the arrogant to a confident trust in the Lord. Triumphantly the psalmist exclaims, “Surely God is my help,” acknowledging that the Lord is the only one who grants support to his people. He looks forward to enjoying his God-given life (cf. 51:12).
IV. Resolution of the Prayer (54:5)
5 The resolution of David’s prayer lies in the conviction that God is just. He will not permit his children to suffer without vindication. Evil must and will be repaid. The Lord is faithful in his relationship to his people; therefore the psalmist is calm, trusting that his God will protect him from his adversary.
V. Thanksgiving for Deliverance (54:6–7)
6–7 The resolution of the psalm shines forth in a victory hymn of thanksgiving. A votive offering is presented before the Lord but enjoyed in the fellowship of family and friends. The godly will hear all the Lord has done for his child, and his praise will resound. His “name” will be exalted, because he has brought deliverance and will continue to bring deliverance. The Lord is “good.” He is our Helper and Sustainer.
Psalm 55: The Lord Sustains the Righteous!
This psalm is an individual lament. It moves from despair, to complaint, to a note of confidence in the Lord.
I. Despairing Prayer (55:1–3)
1–3 The injustices heaped on our psalmist cry out for divine retribution. This battered victim turns to the Lord, asking him to “listen” to and “answer” his “prayer.” God’s silence is surprising because the Lord had decreed to Israel that he would not “ignore” their problems (Dt 22:1, 3–4). The psalmist is full of inner turmoil. Instead of the roaring of the sea, he hears the “voice” (lit., “noise”; GK 7754) of his enemies threatening his existence. They cause him to suffer grievously.
II. Personal Reflections (55:4–8)
4–5 How the psalmist yearns to escape his situation! His heart is palpitating like a woman in labor (“in anguish” is elsewhere translated “in labor”; GK 2655). He is full of “fear” and “horror.” The fear of death overtakes him as he reflects on his present condition.
6–8 Another manner of expressing the psalmist’s deep despair is in the escape imagery, as he wishes to be like a dove, free to fly to a high and far-away place! He wishes to find quiet serenity in the desert or protective shelter as in a sudden storm.
III. Prayer for Justice (55:9–15)
9–11 Injustice, unrighteousness, and deception in word and deed are prevalent in the city of the human race. The psalmist sees no righteousness wherever he turns; rather, evil is king. “Confound” (GK 7103) may contain an allusion to the Tower of Babel (Ge 11:1–9; cf. 10:24). Even as the wicked cause harm with their words, the psalmist prays that the Lord will bring “harm” (“confuse”) on the ungodly.
12–14 The adversary is not “an enemy” or “a foe” from whom he could expect trouble and from whom he could hide. “But it is you” identifies the betrayer as one equal in status, “a man like myself,” a “companion,” a “close friend.” He has been betrayed by one with whom he has enjoyed “sweet fellowship” within a circle of like-minded people. He re-fleets on the pleasant memories of spiritual unity they had among the throngs of pilgrims in the temple.
15 The magnitude of the friends’ treachery and apostasy explains the severity and impetuosity of this prayer. The former friends can no longer be dissociated from the adversaries; they must come to an end, together with the evil perpetrated by them. The psalmist prays that the Lord will remove them from the land of the living and bring them down in their physical vigor (“alive”) into Sheol (“the grave”; GK 8619).
IV. Assurance of Justice (55:16–21)
16–18 The perversity of evil by “day and night” (v.10) evokes regular prayer three times a day (i.e., throughout the day). The salvation of the Lord contrasts with his judgment on the wicked (v.15) and is in response to the psalmists prayer. The answer brings the wicked to their doom and the godly to their experience of triumph and freedom. The net result will be peace (“unharmed”; GK 8934), even though the opposition has been great.
19 The basis for hope lies in the confessional statement. God, “enthroned forever” as the Great Judge, will bring judgment on those who trouble his people and do not respond to him in godly fear.
20–21 In contrast to the Lord’s fidelity is the treachery of the wicked. They stab their friends in the back. They have no regard for commitments and promises. They are hypocrites in that they know how to win friends but in their heart have no loyalty, loving “war” rather than peace.
V. Reflection on the Lord (55:22–23b)
22–23b Confident that the Lord is enthroned (v.19), the psalmist encourages the godly to reflect on his justice. In contrast to the treachery of human beings, the Lord will “sustain” the righteous so that they will not be overcome. The oracle of salvation encourages the godly to “cast [their] cares” on the Lord. On the other hand, the justice of God requires vindication on the evildoers. After all, they have no respect for life and veracity. They shall die in the vigor of life.
VI. Hopeful Trust (55:23c)
23c The psalm concludes on a note of confidence in the Lord. “But as for me” expresses the psalmist’s submission to the will of God regarding the current circumstances and the future of the ungodly. His trust is in the Lord, the Redeemer-Divine Warrior (cf. 26:1; 37:5).
Psalm 56: Walking in Darkness With God’s Light
This psalm expresses the lament of an individual. The psalmist cries to the Lord on account of his opponents who twist his words against him. He himself trusts in the Lord.
I. Lament (56:1–2)
1–2 The lament begins with a characteristic prayer for “mercy” (GK 2858 & 2859). The psalmist pours out his heart as he paints his adversity in rapid strokes: it is continual (“all day long”; cf. v.5) and varied (cf. “pursue”; “attack”; “slanderers”). The opposition is fierce and will not be satisfied until its goals are achieved. The opponents are only “men” (GK 632), but their strength and violence are not to be underestimated.
II. Trust in God (56:3–4)
3–4 Difficult as life is, the psalmist has learned to “trust” (GK 1053) in the Lord. Fear is there, but he neither feels it nor stares at his problems but looks to his Redeemer who will deliver him. He knows that his attackers are only “mortal man” (lit., “flesh”; GK 1414) and that the Lord is God. His promise is secure and will come true.
III. Affliction and Imprecation (56:5–9a)
5–6 With confidence in the Lord’s justice as promised in his Word, the psalmist presents his case more clearly before the Lord. His adversaries “twist [his] words” by distorting his intentions in order to ruin him. They plot so as to undo whatever he has planned to do right. Moreover, they set him up like an enemy-at-war. They continually gather together (“conspire”), wait (“lurk”), and prepare for the kill.
7 The psalmist turns to the Lord in a petition for justice. How could the Lord let them get by (“escape”)? The psalmist invokes God’s judgment on all who may consider themselves members of the covenant community together with “the nations.”
8–9a The reason for hope in God’s justice lies in his divine nature and in his promise to vindicate his children. Thus the psalmist adds a personal note about the extent of his suffering. His “lament” is known to the Lord, recorded in his “record” (lit., “book”; GK 6225). He has also put the “tears” into a “wineskin” (cf. NIV note), to bring to remembrance all the occasions of suffering. The psalmist rests his case. When the Lord comes to the rescue of his people, the enemies will be routed.
IV. Trust in God (56:9b–11)
9b–11 The emphatic “by this” summarizes the psalmist’s confidence in God’s acts of vindication, compelling proof of the covenant relationship. The psalmist looks for the demonstration of God’s love for him so that he may “know” again how much God cares for him. He rests on the promises (“word”) of the Lord, as he praises the Lord of promise. With this certainty of relationship, fear of other human beings has no place.
V. Thanksgiving (56:12–13)
12 Instead of ending with lament and petition, the psalmist concludes with ringing thanksgiving and victory. In anticipation of the deliverance, the suffering saint has made a vow to present a “thank offering” to the Lord as an expression of his devotion.
13 The Lord receives praise because he is true to his promises, especially his promises to not let his beloved stumble on account of the wicked, to avenge himself on the wicked, and to give “the light of life” to his children. In response to God’s goodness, the psalmist desires to walk “before” the Lord (cf. Ge 17:1). Only life in God’s presence gives meaning to his children. It is as if “the light of life” is shining brightly like the sun!
Psalm 57: The Exaltation of the Lord in the Midst of Alienation
Psalms 56 and 57 portray confidence in the Lord during adversity. Psalm 57 is an individual lament psalm that, like the previous one, ends in thanksgiving.
I. Lament and Refrain (57:1–5)
1–5 The phrase “have mercy on me” is common to psalms of lament (cf. 6:2; 56:1). Because his need is great, the psalmist seeks asylum with the Lord. He goes from a general reference (“disaster”) to a specific expression of his need (“those who hotly pursue me”). Though his enemies persecute him unjustly, he seeks God’s protection. The “disaster” is like a violent storm, but the Lord can give him “wings”—a metaphor for protection and refuge.
The name “Most High” (GK 6610) signifies that the Lord is exalted in his rule over all that he has created (cf. Ge 14:22; Pss 46:4; 47:2). The Israelites believed that there was no one like their God (cf. Ex 15:11) and that he was the only One who could help people. This God brings judgment on his enemies and deliverance to his own. He “fulfills” his plan by bestowing “his love and his faithfulness” as a positive grace and by delivering the psalmist from oppression. The need is great. The enemies “hotly pursue,” like “lions” greedy to devour. They are on a war path: “spears and arrows . . . sharp swords.”
II. Thanksgiving (57:6–11)
6 The Lord is true to his word. The wicked receive their due punishment, and the righteous draw comfort from God’s rule over the earth. The wicked, like hunters who catch their prey with a net or by digging a pit or hole, use any scheme to exhaust the righteous. The psalmist readily admits that they had nearly succeeded. He trusted in the Lord’s promise to lift up those who are bowed down and to keep the godly from slipping. He rejoices in God’s goodness to him because the wicked are entrapped in their own scheming.
7–11 The wicked did not rely on the Lord and were found out, whereas the psalmist experienced inner transformation. Out of a grateful heart, he sings songs of praise and makes a joyful noise. He will “awaken the dawn” with the song of the redeemed, signifying a new era of the Lord’s salvation. So great is his gratitude that he prays that all the nations may know and fear the Lord. The psalmist articulates his marvel at the vastness of the “love” (GK 2617) and “faithfulness” (GK 622) of the Lord.
Psalm 58: Surely the Righteous Still Are Rewarded
One of the seven imprecatory psalms (cf. Pss 6; 35; 58; 69; 83; 109; 137), this is a lament psalm; but it is unclear whether it belongs to the individual or the communal type of laments. It may well be classified as a prophetic type of lament in which David speaks prophetically of God’s judgment on evil (cf. Ps 14).
I. Concern for Justice (58:1–2)
1 David confronts the rulers with their lack of sensitivity to justice. They do not render a judgment characterized by “righteousness” (GK 7406) and “equity” (GK 4797; NIV, “uprightly”). The rule of the wicked seldom reflects God’s standards of governance and justice.
2 The reason for the unjust rule lies in the nature (“heart”) of the wicked judges. They are evil in the very core of their being, as they act out the “injustice” of their hearts and continually cause “violence” wherever they go.
II. The Lies of the Wicked (58:3–5)
3 The nature of the wicked is amplified in two ways. First, they are wicked from birth and begin to devise evil from their very youth. They “go astray” from what is right; they are deceptive, selfish, and bend the rules in their favor.
4–5 Second, the wicked are likened to “the venom of a snake.” The snake had been trained by a charmer but has since become unresponsive to the “tune” of the charmer, who is highly skilled as an “enchanter.” The wicked are as dangerous as the venomous cobra that bites his trainer when touched and handled by him. They are insensitive to God, justice, and the cries of the poor and needy (cf. 36:1–4; 140:3).
III. Prayer for Justice (58:6–8)
6 Even in his prayer for justice, David illustrates the aggressiveness of the wicked by the metaphor of “the lions” (cf. 10:9; 22:13, 21). The radical nature of evil requires a response from the God of justice. True to the analogy, the psalmist prays that the Lord will smash the teeth of the lions and knock out their “fangs.”
7–8 The author changes his analogy to an inanimate object: “water.” Fear inspired by God causes the courage of his opponents to “vanish” like water that ebbs away. David further prays that the arrows of the wicked may be “blunted” and that they themselves may be “like a slug,” whose trail is nothing but a slimy track, or like a “stillborn child.” Neither ever sees the sun. So the psalmist prays that the wicked may perish.
IV. Expectation of Justice (58:9)
9 This verse is problematic. The mood changes from a prayer to an expectation of justice (introduced by “before”); something is surely going to happen (cf. Isa 7:16; 8:4). But exactly what is unclear because of the present ambiguity of the Hebrew text (see the NIV note).
V. The Joy of the Righteous (58:10)
10 The joy of the righteous comes to full expression when they see evidences of God’s justice. The imagery of feet in blood portrays the victory (cf. Isa 63:1–6; Rev 14:19–20; 19:13–14). It is not so much that they are bloodthirsty but rather that they delight in justice. The reign of terror must come to an end! It is better to understand the word “avenged” (GK 5934) as “victorious.”
VI. Affirmation of Justice (58:11)
11 With the triumph of God, the righteous are vindicated and God and his kingdom are being established. “Men” (GK 132), who have experienced the oppressiveness of evil, will testify that God rules (“judges”) with righteousness and equity (cf. v.1). God is concerned with the “righteous” (GK 7404), who will “be rewarded” for their loyalty (cf. 2Ti 4:8).
Psalm 59: My God Is My Champion
Because of style and vocabulary, this psalm’s categorization has been difficult to define. It is a lament psalm, but what sort? The motifs of God’s rule, the nations, and God’s judgment of the nations may argue in favor of a national lament—or it may even be classed as a royal lament.
I. Prayer for Deliverance (59:1–3)
1–3 Common to the language of the lament is the repeated call on the Lord to “deliver,” “protect,” and “save” the godly from the wicked. The prayer for deliverance discloses both hope in the Lord’s ability to fully deliver and the urgent need for deliverance. The occasion for the lament is the presence of adversaries, who are evil through and through, having no regard for human life. They thrive on alienation and enjoy bringing calamity on others. Like soldiers in ambush, they secretly wait to catch the godly.
II. Innocence and Protestation (59:4–5)
4–5 The psalmist protests that this trouble is unjust. He has not provoked his enemies; yet they have come out against him as public enemy number one. They prepare for a public assault. The psalmist’s protestation of innocence serves to intensify his reliance on God’s intervention. Though evildoers may plan evil and create chaos on earth, God has promised to protect his covenant people. The Divine Warrior is “LORD God Almighty [GK 7372].”
III. The Wicked and God (59:6–8)
6–8 The wicked are like “dogs” that terrorize the streets of the city. They bring anarchy, enjoy chaos, and speak arrogantly. Their mouths are like “swords” as they mock and scoff, challenge God’s sovereignty, and belligerently ask, “Who can hear us?” In spite of the commotion on earth, the Lord is not moved. From his perspective evil is ridiculous; it is self-destructive. He will see to it that the rule of oppression will end and that his own will be vindicated (cf. Ps 2).
IV. Hope in God (59:9–10a)
9–10a The Lord is stronger than the enemy. They are “fierce men” (v.3), but he is the “Strength” (GK 6437) of his people. Though evildoers may prowl the streets of the city and promote anarchy, the Lord is the “fortress” (cf. v.1). In the face of the hatred shown by the enemies, the Lord is the “loving God” by whose love his people thrive.
V. Imprecation on the Wicked (59:10b–13)
10b–13 Evildoers must be held accountable for their sins. They are utterly deceptive and crooked; hence the evil they have plotted must come on their own heads. Whatever lot befalls the wicked comes to them as an expression of God’s “wrath” for their many sins.
Purposefully the psalmist prays that the judgment of the wicked will be gradual so that the power of the Lord may become more evident. On the one hand, the mighty acts of God encourage the godly, as they rejoice that the Lord goes “before” them in combat with evil. The assurance renews the spirit of God’s servant, as the humiliation of the wicked gives him reason to hope. On the other hand, the just judgments of the Lord are instructive to the nations, who must know that they cannot taunt the God of Israel. Any time God acts on behalf of his people, his acts witness to his sovereignty and his care for “Jacob,” even “to the ends of the earth.” He is the “shield” (GK 4482) who provides protection for those who submit to his lordship.
VI. Confidence in God’s Response (59:14–17)
14–17 The wicked are terrorizing like a pack of dogs (cf. v.6). But the godly, encouraged by the vision of God’s laughter and by the assurance of his love, “praise” the Lord instead, who is the “Strength,” “love,” and “fortress” of his own during times of adversity. Since the Lord’s love is new every morning (cf. La 3:23), his servants can renew their song “in the morning.” Thus the noise of evil “at evening,” a metaphor of affliction, will be exchanged for the song of the redeemed in the morning. Such a vision of God’s rule over the world, of his love for Israel, and of the protection of his people transforms the lament into a song of confidence.
Psalm 60: Has God Forgotten Us?
There are sad moments in the history of the people of God. This psalm raises the issue of apparent divine abandonment and challenges the godly to abandon themselves to the love and compassion of a wise God. The psalm is a national lament, composed of two laments (vv.1–5, 9–12) and an oracle (vv.6–8).
I. Rejection (60:1–3)
1–3 It is evident that adversity has strained the covenant relationship between God and his people. They feel that his temporary abandonment of them has brought nothing but trouble. Rejection is serious because it results from God’s anger. God’s people live a meaningless existence without his presence. The psalmist likens abandonment to a state of war (“burst forth”), to an earthquake (“you have shaken . . . it is quaking”), and to a state of intoxication (“wine that makes us stagger”).
The lament is occasionally interrupted by brief prayers for relief and restoration: “restore us!” and “mend its fractures.”
II. Confidence of Victory (60:4)
4The Lord has raised a “banner” (GK 5812), designating a place where the godly may find refuge under the protection of the Divine Warrior. Those who “fear” him will find protection from the attacks of the enemy, who is symbolized by the “bow.”
III. Prayer (60:5)
5 The familiar cry of the lament songs is “save us” (or “me”). The people pray to be saved out of their desperate situation. The petitioner asks for nothing less than divine intervention in avenging the enemy and vindicating the godly. The ground of the petition is God’s promise to his people, who are “those you love.”
IV. Oracle: God’s Response (60:6–8)
6–8 Answering the prayers of his people, the Lord gives an oracle of hope. He thunders “from his sanctuary” and reminds his people of his promise that the earth is his and that no enemy will survive against him! God is sovereign over Israel, as he alone “parcel[s] out” the portions: Shechem, Succoth, Gilead, Manasseh, Ephraim, and Judah. The geographical references represent all the regions that make up the heritage of Israel in Palestine and Transjordan. He is also sovereign over the nations: Moab, Edom, and Philistia.
Ephraim is called a “helmet” (lit., “the strength of my head”), symbolic of force; Judah is a “scepter” (cf. Ge 49:10), symbolic of dominion and governance. The Lord’s authority over the nations is symbolized by Moab coming with a washbasin to have his feet washed, by Edom being tossed the sandal of the victorious Warrior, and by a victory “shout” over Philistia. All nations must submit themselves to his rule (cf. 46:8–9; 72:8).
V. Rejection (60:9–11)
9–11 The lament resumes in the light of the oracle of hope. The pain of the defeat and hence of God’s apparent rejection is still real. The questions evoke a strong positive response, as the Lord alone will lead the armies into battle and victory. The king is not looking for a human solution to his problems, because he knows that such “help . . . is worthless.” He looks to the Lord in hope that he will bring about the victory over the enemy.
VI. Confidence of Victory (60:12)
12 Here the confidence of divine protection flows over into confidence in victory. The oracle of God (vv.6–8) was sufficient to inspire the people not to fear the enemy or to be troubled by the setback. The Lord is still with them, and he will bring them through this adversity with renewed strength, joy, and victory. The psalm opens with God’s treatment of his people as his enemies (vv.1–3) and closes with his enmity against the enemies of his people. Truly the Lord is just in his rule!
Psalm 61: A Prayer From a Fainting Heart
The psalmist’s longing for God is a familiar motif in the Psalms. The genre of this psalm is debatable. It may be categorized as an individual lament or a royal lament.
I. Prayer for Protection (61:1–2)
1–2 The psalmist hopes to find divine protection from adversity. The nature of the misery is not spelled out, but it wears him out so that he becomes weary of life to the point of despair. It seems that he is so far from God that he speaks to him from a great distance. “From the ends of the earth” here is most likely a metaphor for despair, alienation, and spiritual separation from the Lord. “The rock” (GK 7446) is a metaphor for protection, denoting a fortified or strategic place where one can find refuge (27:5). The confession “the rock that is higher than I” expresses faith in the Lord’s exalted position and his ability to deliver.
II. Expression of Confidence (61:3–5)
3 In the past the psalmist has found the Lord to be a “refuge” (GK 4726) from trouble and “strong” (GK 6437) like a “tower.” “Towers” were used for military purposes; in the case of a siege, people could find protection in them (cf. Jdg 9:51–52). Even in the present affliction caused by “the foe,” the psalmist encounters the protection of the Almighty.
4 The psalmist longs for the moment when the Lord will invite his suffering saint to fellowship with him. The imagery of the tent goes back to the desert experience (cf. Ex 33:7–11; Nu 11:16–17) when the Lord resided among the tribes of Israel in a tent. The psalmist longs to be a welcome guest with the Lord “forever.” Another metaphor for divine protection and recognition is “the shelter of your wings” (cf. 36:7; 57:1; 91:4).
5 The psalmist has learned to face the future with confidence, knowing that the Lord will answer and already has answered his vows, made during times of duress as a part of a prayer for deliverance (cf. 50:14–15). The Lord will be true to his covenant promises in response to the cry of those who fear his name (cf. 34:7, 9; 103:11, 13, 17). The “heritage” (GK 3772) refers both to the land (cf. Dt 2:19; 3:18) and to the enjoyment of the benefits of covenant life (cf. Ps 37:9, 11, 22, 29, 34; cf. Mt 5:5).
III. Prayer for Protection (61:6–7)
6 The prayer for a long life suggests the prosperity of the reigning monarch as well as the preservation of his dynasty (cf. 2Ki 20:6; Ps 45:6). The latter thought is amplified in the second part of this verse.
7 The monarchy in ancient Israel was established and maintained by the promise of God’s “love and faithfulness” (2Sa 7:28; 15:20; Pss 40:11; 89:14). The Lord had promised that David’s dynasty would be “enthroned . . . forever” (cf. 89:36). These promises of the Lord have found their focus in Jesus (Eph 4:7–13).
IV. Expression of Confidence (61:8)
8 The prayer vacillates between lament and confidence. The vows were to be fulfilled as an expression of gratitude as soon as the prayers were answered (cf. v.5). The “praise” of the Lord would be continual (“day after day”).
Psalm 62: Rest and Reward
While facing calamity, the psalmist shows a strong reliance on the Lord, for rest is found in him. This psalm arises out of a context of great adversity and may be categorized as a psalm of confidence.
I. Confidence in the Lord (62:1–2)
1–2 The psalmist’s whole being receives consolation from the conviction that the Lord is sufficient. He can give “rest” (GK 1957) to all who seek quietness of heart. Resting in God requires waiting and patience. The Lord is the strength of his people (“rock,” “fortress”) and the source of “salvation” (GK 3802); the latter signifies the whole process of redemption extending to vindication and to the enjoyment of covenant privileges. The psalmist’s faith rises to a new height in believing the promise of God that the righteous “will never be shaken.”
II. Human Beings Are Unreliable (62:3–4)
3–4 In contrast to his great confidence in the Lord, the psalmist has little faith in human beings, who are destructive, selfish, and deceitful. Yet faith in the Lord overcomes the strongest opposition, as is borne out in the question “How long?” which is an indignant challenge of the confidence of the ungodly. These devise many forms of evil. They attack with words and deeds and will not rest until those who were seated on a “lofty place” are toppled. They intend to bring ruin and destruction by anarchy and insurrection, by delighting in deception, and by hypocritical speech.
III. The Lord of My Salvation (62:5–7)
5–7 Facing this enmity, the psalmist finds his strength in the Lord alone. He explains that his “hope” for “salvation” lies in the Divine Warrior who fights for him. Faith is the antidote to despair (cf. 37:7). Silence in the presence of the Lord will speed the deliverance he offers.
IV. Exhortation to Trust in the Lord (62:8–10)
8–10 The emphatic confession of trust in the Lord (vv.5–7) transforms into an even bolder proclamation, calling on all the godly to put their trust in God. Human beings are unreliable; they are but “breath,” lacking in lasting perfections. Their riches and power are all too often the result of “extortion,” deception, and theft. But even when riches are gained legitimately, there is an inherent danger in self-reliance. The godly know that their hope lies only in the Lord. Though they may have to wait for salvation, they know that God provides a “refuge” (GK 4726).
V. Confidence in the Lord (62:11–12)
11–12 The psalmist’s confidence probes further into the promises of God to his people. He is reminded of two divine promises that he has heard—that God is “strong” and that he is “loving.” That is, he is able to deliver his people, and his deliverance is an act of love. The covenant God will richly reward the godly who trust in him and who shun human deceptive power. The wicked will also receive their deserts.
Psalm 63: The Excellence of God’s Love
This psalm reflects the genre of individual lament with its characteristic complaint, expression of confidence in the Lord’s ability to help, and anticipation of public praise.
I. Longing for the Lord (63:1)
1 The emphatic “O God” signifies the same as “LORD” (GK 3378), the covenant-faithful God. The psalmist yearns for fellowship with the Lord like one who thirsts for water in the desert.
II. Vision of God’s Beneficence (63:2–3)
2–3 The psalmist changes metaphors from desert to a prophetic vision of God’s beneficence: holiness (“in the sanctuary”), “power,” “glory,” and “love.” The God he worships is the Great King who promised to dwell among his people in the ark of the covenant (cf. 1Sa 4:21; Pss 78:61; 132:8). His yearning for God is heightened by the past experience of fellowship and by the evidences of his covenantal love. Hence he seeks to “glorify” the Lord.
III. In Praise of the Lord (63:4–5)
4–5 Even if the psalmist were to endure adversity throughout the rest of his life, he commits himself to the “praise” (GK 1385 &: 2146) of God and to a life of trust in his deliverance. His praise is the response of faith to God’s perfections and anticipates the deliverance. The “name” of the Lord is the ground of hope and trust, because he has signed and sealed his covenant with his “name.” The psalmist expects the Lord to come through to provide abundantly for his needs. He expresses the bounty of deliverance in the metaphor of a banquet.
IV. Longing for the Lord (63:6–8)
6 The psalmist reflects on the Lord during the “watches” of the night. According to OT practice, the night was divided into three watches of four hours each (cf. Jdg 7:19; 1Sa 11:11). He remembers the Lord’s past acts and draws comfort during the night when the shadows of adversity haunt him.
7–8 “In the shadow of your wings” expresses God’s acts of fellowship and protection. The Lord has promised to be close to his own, but he also expects his children to draw close to him as they seek his help and support. “My soul clings to you” is a human response to God’s invitation to “hold fast to” him. The psalmist has learned to “sing” while awaiting the Lord’s “help” and a new demonstration of the strength of his “right hand.”
V. Vision of God’s Judgment (63:9–10)
9–10 His newly gained perspective of the Lord’s power to deliver inspires the psalmist by the hope of the Lord’s vindication. The Divine Warrior will triumphantly subdue the enemies. They had planned to destroy the righteous, but the Lord will bring them down to the lowest parts of the earth. The psalmist expresses his hope in the final triumph of God’s justice.
VI. In Praise of the Lord (63:11)
11 The vision of divine vengeance and justice causes the king-psalmist to rejoice. In his present suffering (vv.1, 6–8), he longed for God to come through in triumph. He will then be happy (“rejoice”) and “praise” (lit., “boast”; GK 2146) with all those who swear by the divine “name.” The deception of the adversaries will cease and the praise of the Lord alone will be heard!
Psalm 64: Prayer for Protection
The psalm is an individual lament, expressive of an unwavering belief in divine retribution (lex talionis).
I. Petition (64:1)
1 The prayer begins with an emphatic “hear” (GK 9048). “God” has promised to be near to his people (Dt 4:7), but the psalmist experiences that God’s presence is elusive. Hence he prays for God’s preservation from “the threat [lit., fear; GK 7065] of the enemies.” He greatly fears that his adversary has the power to take his life. But he also knows that the Lord has the power to preserve the physical life of his people.
II. Prayer for Protection From the Enemies (64:2–6)
2–3 The “conspiracy” results from the enemies banding together in their council of war (cf. 2:1). They have no regard for God. In their secret assembly and noisy provocations, they are like an army preparing for war. Their speech is as lethal as a sharpened sword and as “deadly arrows.”
4 The wicked, intent on exterminating the godly, lie in “ambush” and wait for the opportune moment to make a kill. They “shoot . . . without fear” of God or other people. The unprovoked extermination of the “innocent man” (i.e., one blameless in character) must come to the attention of God.
5–6 The wicked are rebels who, like gangsters, undermine the establishment. They “encourage” one another with their “evil plans,” scheming together to lay snares for the righteous. They foolishly believe that they are not accountable to anyone (see their confident question, “Who will see?”). They believe the plans they have made will be successful. In spite of their boldness and invincible spirit, the psalmist trusts in the Lord, who knows the thoroughly evil “mind and heart of man.”
III. God’s Protection and Vengeance (64:7–9)
7–8 Just as the wicked suddenly ambush the godly (v.4), so the Lord will “suddenly” bring his judgment. Their punishment will be based on the “law of retaliation” (lex talionis), i.e., their sins will boomerang on them (cf. 62:12). The Lord will shoot them down, as it were, with “arrows.” The shame they had planned to bring on the godly will come on them.
9 The bold challenge of autonomy and anarchy (vv.3–6) has its counterpart in the fear imposed by God’s judgment on humankind. The wicked asked, “Who will see us?” and were unafraid. But God did see them, and when all “mankind” sees the power of God, they will “fear.” Then justice will triumph! The psalmist encourages all to “proclaim” and to “ponder” (lit., “learn from”; GK 8505) the acts of God.
IV. Rejoicing and Encouragement (64:10)
10 The psalmist encourages the godly to hope in the Lord during adversity. God will vindicate his servants, who are “upright in heart.” The sound of their lament will give way to the sound of praise in honor of the Lord. He alone establishes justice on earth!
Psalm 65: The Bounty of Our Savior
The psalmist ascribes praise to the Lord in this hymn of thanksgiving.
I. In Praise of God’s Presence (65:1–3)
1 In an august way this psalm calls on the community of God’s people to join together in order to praise the Lord. They have come to “Zion,” the city of God, to fulfill their vows and to present their offerings. The vows express gratitude to God for fulfilling his promises.
2–3 Praise is appropriate because of the Lord’s many beneficent acts and because of his unmerited favor to his people. They had sinned grievously against him. Their guilt and acts of rebellion (“transgressions”; GK 7322) weighed heavily on them. Yet the Lord “forgave” (lit., “atoned,” “covered”; GK 4105) their sins so as to remove both the sin and its consequences. Though undeserved, the Lord does answer prayer. The evidences of his gracious rule witness to “all men” and lead them to seek God’s favor.
II. The Blessedness of God’s Presence (65:4)
4 The Lord hears particularly the prayers of those whom he “chose” (GK 1034) and whom he has brought “near” to enjoy his presence. Whoever is loyal to the Lord is blessed with “good things.” God’s gifts include spiritual benefits both in this life and in the life to come.
III. In Praise of God’s Rule (65:5–8)
5–7 God has revealed his “awesome deeds” in delivering his people from adversity, enemies, and famine. But the demonstration of his power is not arbitrary. He is righteous and he acts with “righteousness” (GK 7406), which guarantees the establishment of his rule. He is the God of our salvation (“O God our Savior”). But more than that, he is also “the hope” (GK 4440) of all humanity! The universality of the gospel finds expression in the phrases “all the ends of the earth” and “of the farthest seas.” This God is the Creator, the One who formed the mountains. The great Creator-God is still “armed . . . with strength,” protecting his people (symbolized by his stilling the seas with their roaring waves). The “nations” represent a challenge to God’s sovereignty, but he rules over them as well.
8 Great and majestic are God’s “wonders” in nature and in history. People everywhere must recognize God’s power and respond in “fear” (GK 3707). His rule extends from east (“where morning dawns”) to west (“evening fades”). The nations will rejoice with “songs of joy” when the Lord brings justice and peace to earth.
IV. The Blessedness of God’s Rule (65:9–13)
9–11 All the covenantal benefits are blessings of God to his people. Water is one such blessing. People prepare the land before the fall rains by making “furrows” and “ridges.” They rejoice when after the gentle rains vegetation grows. They rejoice even more when they see the latter rains in the spring, which permit the crops to mature and to produce abundant harvests. It is as if God’s “carts” (i.e., clouds) overflow.
12–13 God’s blessings extend to uncultivated land and to the flocks. He blesses the “desert,” the “hills,” and the “valleys.” So abundant is his goodness that creation rejoices together with God’s people in the beneficence of his redemption. Truly the Lord is Creator and Redeemer!
Psalm 66: Come and See What God Has Done
This psalm is composed of two independent but related units. The first unit (vv.1–12) is a hymn, which may be further divided into two separate hymns. The second unit (vv.13–20) contains an individual thanksgiving psalm.
I. Universal Praise of God’s Kingship (66:1–7)
1–4 The psalmist calls on the whole earth to respond with acclamation to God’s royal majesty. The occasion of the universal praise is the revelation of his “glory” (GK 3883). His glory and his “power” attend his mighty “deeds.” The works of the Great King evoke “awe” (GK 3707) among the worshiping community. But God’s “enemies” too will bring homage (“cringe”), though not from the heart. All peoples of the earth, willingly or unwillingly, will “bow down” before the Lord, singing praise to his holy name.
5–7 When the Israelites came out of Egypt, they crossed through the Red Sea as on “dry ground” (cf. Ex 14:21–15:18). They had witnessed God’s mighty deeds and, with Moses, responded in acclamation, “The LORD will reign for ever and ever” (Ex 15:18). Having witnessed his “awesome” acts, they were assured that the Lord’s “eyes watch the nations.” Israel’s praise also contains a warning. If the enemies of the Lord continue to oppose and ignore the past, they too will be the object of his terror. God will not tolerate any obstacle to the full revelation of his glorious rule on earth (cf. Isa 2:6–22).
II. Community Praise of God’s Kingship (66:8–12)
8 The goodness of God in the history of redemption occasions a renewed outburst of praise. The community of God’s people invokes the “peoples” to listen to the good news of what the Lord has done and to “praise” his name for his new acts of redemption together with Israel.
9–12 God’s people confess that the Lord is sovereign in testing and refining his people like silver. The trials are likened to “prison,” a metaphor for alienation and duress. They endured great affliction, as if “burdens” had been placed on their “backs.” The Lord, nevertheless, had permitted all these things to take place. It seemed as if mortal “men” (GK 632) were prevailing. But its purpose was for trial. During their testing God’s people looked for his grace with greater zeal. He was faithful, and he “preserved” them and brought them into “a place of abundance.”
III. Individual Thanksgiving (66:13–20)
13–16 As a personal expression of gratitude, the last portion of this psalm leads the individual worshiper to personalize the experience of God’s people throughout the history of redemption. The psalmist speaks of himself, as he comes to the temple to present burnt offerings of “fat animals” in fulfillment of his “vows,” as he praises the Lord before “all . . . who fear God,” and as he tells the story of the personal acts of deliverance from trouble (“what he has done for me”).
A “vow” (GK 5624) often arose in a period of adversity, promising an action to be accomplished as soon as God had answered one’s prayer. The nature of the sacrifice was carefully specified (Lev 22:18–21).
17–20 The celebration of deliverance from trouble includes (1) lament (“I cried out”); (2) a declaration of commitment or fidelity (“his praise was on my tongue”); (3) a declaration of innocence in suffering (“if I had cherished sin”); and (4) praise (“God has surely listened”).
Psalm 67: Grant Your Blessing on All Your Creation
This psalm contains elements characteristic of the psalms of blessing and of the psalms ascribing kingship to the Lord.
I. Prayer for God’s Blessing and for the Inclusion of the Nations (67:1–3)
The blessing, reminiscent of the priestly benediction (Nu 6:24–26), pertains to three aspects of blessing: (1) protection (Nu 6:24); (2) favor (grace, v.25); and (3) peace (v.26). The allusion to the benediction was sufficient to remind Israel of God’s blessings in their totality.
1 God’s grace is the basis of his blessing, making life on earth not only possible but even enjoyable. He removes the curse and judgment of the created world since the Fall. He delights in his own, assuring them that he receives them and cares for them with joy.
2 The purpose of God’s blessing is so that the nations may “know” (GK 1977) his way. From observing God’s blessing on his people, they should be able to deduce his royal sovereignty and acknowledge Israel’s God as God. Thus they too may enjoy the fullness of his “salvation” (GK 3802), which pertains to all the benefits of God: his kingship, rule, blessings, and promises.
3 The blessing of God gives rise to “praise.” Israel’s praise lies in the expectation that the nations too will join in the praise of God. When salvation is extended to the nations, they too will join in praising God.
II. Prayer for the Rule of God (67:4)
4 As he rules the nations, God does not exclude them from sharing in the joy of his presence. They must acknowledge him as the Giver of all good things. To Israel he granted his oracles (Ro 3:2; 9:4–5); and through the Jews came the Savior as the final revelation of the “way” of God (Ro 9:5; cf. Ac 4:12; 9:2). As the gospel goes out to the nations, they must come to the Father through the Son.
III. Prayerfor Inclusion of the Nations (67:5)
5 For v.5 see the comment on v.3 above.
IV. Prayer for God’s Blessing (67:6–7)
6–7 The psalm concludes with a prayer for God’s blessings. The prayer reiterates the element of hope in God’s universal rule. Without pointing to the Messiah, the psalm anticipates a glorious messianic era in which Jews and Gentiles share in the glorious presence of God. When God blesses his people, it is with the goal of provoking the nations to jealousy so that they too might come to know him, share in his blessings, and have reason to praise him.
Psalm 68: God Is a Father to the Oppressed
The psalm includes prayers, hymnic praise, thanksgiving, and oracles. If there is one unifying theme, it is centered around the Lord as the Divine Warrior, who comes to deliver his people in Mount Zion.
I. Prayer for God’s Coming as the Divine Warrior (68:1–3)
1–3 In God’s presence no foe can stand. The impotence of the opposition is likened to “smoke” and to “wax.” The “wind,” “smoke,” and “fire” are manifestations of God’s presence (theophany). The theophany does not instill “the righteous” (GK 7404) with dread. Instead, the perishing of the “wicked” is an answer to their repeated prayers, and God’s people will rejoice greatly in that hour of vindication (cf. 2Th 1:5).
II. In Praise of Divine Vindication (68:4–6)
4 The community is convoked to celebrate the acts of divine vindication. To this end they remember what “God”—the one “who rides on the clouds,” whose name is “the Lord” (GK 3378)—has done for his people. The focus is on the “name” that God revealed to Israel (Ex 3:15), signifying his fidelity to fulfilling his covenant promises (cf. Ex 6:6–8). This God is all that Israel needs. The ascription “who rides on the clouds” contrasts the God of Israel with Baal, whom the Canaanites worshiped as “the rider on the clouds.” Here the “clouds” signify the chariot of God racing through the sky bringing blessing and curse, vindication and vengeance.
5–6 From “his holy dwelling” in heaven, the Lord watches all humankind. His eyes focus on the destitute and the oppressed, whose rights are trampled by the powerful and the rich. In hymnic language the psalm refers to the Lord as “father,” “defender” (GK 1908), “restorer” (NIV, “sets”), and redeemer (“he leads forth”). He acts on behalf of those who look for protection and vindication: the fatherless, the widows, the lonely, and the exiles (“prisoners”). Wherever there are oppressed people, whether they belong to the people of God or not, the Lord’s rule brings transformation from injustice to justice and from oppression to vindication. He changes their sorrow to “singing” by judging the rebellious.
III. A Reflection of the Divine Warrior (68:7–18)
A. Exodus, Desert Wandering, Mount Sinai, and Settlement (68:7–10)
7–8 As the Divine Warrior, the Lord led Israel out of Egypt and through the desert. He appeared at Mount Sinai in a theophany, attended by earthquake and storm (cf. Ex 19:16–17). Awesome was his coming. The Lord is the God of Mount Sinai by revelation and the God of Israel by covenant.
9–10 As Israel’s covenant King, the Lord also provided the “abundant showers” of water, manna, and meat in the desert and continued to shower the land of Canaan with his blessed rains. The “weary inheritance” seems to be the people whom the psalmist calls “your people” (cf. 2Sa 23:13). The Lord provided abundantly for his people; he established them in the land and provided bountifully for all “the poor,” i.e., those who had been afflicted in Egypt.
B. Conquest of Canaan and Subjugation of the Nations (68:11–14)
11 The Lord is the Divine Warrior. He spoke and his oracle was realized in the conquest of the land. The women celebrated his great acts in song and dance (cf. Ex 15:20–21; Jdg 5; 11:34; 1Sa 18:6–7).
12–13 In the Hebrew text, the women sang of how the kings of Canaan fled with their armies, leaving their spoils behind. The men who stayed behind did not share in the spoils, whereas their wives shared in the booty.
14 The victory of “the Almighty” (GK 8724) was so great that it resembled “snow” on Mount Zalmon (one of the mountains by Shechem; cf. Jdg 9:48). The psalmist is metaphorically highlighting the power of the Lord, who is victorious in destroying the opposition. The corpses of the victims and their weaponry are lying like scattered snowflakes on the mountains.
C. The Establishment of the Theocracy in Jerusalem (68:15–18)
15–16 The psalmist adumbrates the glory of Mount Bashan, but stresses that its glory is dwarfed by the majesty and holiness of Mount Zion. Mount Bashan looks with “envy” at Mount Zion, because the Lord has chosen to establish his “reign” there.
17 The Lord who went ahead of his people (v.7) is portrayed as surrounded by an entourage of thousands of “chariots,” representative of his heavenly servants. He who revealed his “holiness” (GK 7731; NIV, “his sanctuary”) on Mount Sinai is “the Lord” (GK 151; cf. v.11), who also went ahead of his people to protect and to bless them (vv.7–10).
18 On the victorious completion of the Exodus, the Desert Wanderings, and the Conquest, the Lord returned as it were to heaven (“on high”) to celebrate his kingship on earth. The Divine Warrior had successfully subjugated his enemies, having made them “captives” and having received tribute from the conquered nations. In commemoration of his mighty acts, he chose Jerusalem among the mountains to establish his abode, where the “LORD . . . might dwell forever” (cf. 2Co 2:14; Eph 4:8).
IV. In Praise of Divine Vindication (68:19–20)
19–20 The comfort of God’s presence occasions a renewal of praise. He is “the Lord” (GK 151), who promised deliverance and victory (v.11) and now cares deeply for his people and leads them out of “death.” He is “God our Savior” and his nature sets in motion the history of redemption, because “our God is a God who saves.” His rule extends over all angels in heaven and to all the earth. He is known to the believing community as “Sovereign LORD.”
V. An Oracle From the Divine Warrior (68:21–23)
21–23 The community also rejoices in having received an oracle from the Lord, the thrust of which is comfort in adversity and an assurance of God’s vindication. The godly believe that the Lord will avenge the enemy—expressed poetically by reference to “the heads of the enemies” and to “the hairy crowns.” Though the enemies trouble Israel on land or at sea, though they escape to the escarpments of the rocks or try to hide at sea, the Lord will bring them down and share his victory with his people.
VI. Joyful Anticipation of God’s Coming as the Divine Warrior (68:24–35)
A. Processional Hymn (68:24–27)
24–27 The oracle inspires the people with greater hope as they await the Lord’s “procession.” Ahead of everybody is the Lord, whom the psalmist addresses personally as “my God and King.” Previously the whole community was involved in thanksgiving (vv.19–20). This time the personal pronoun (“my”) involves each worshiper as he or she anticipates the coming of the procession. The Lord is viewed returning victoriously from battle to his “sanctuary.” This processional language reflects the customs of battle. The princes and leaders of the tribes join in singing the victory hymn. For purposes of brevity and representation, the poet has selected the southern tribes (Judah and Benjamin) and the northern tribes (Zebulun and Naphtali). Together they form one people, “the great congregation.”
B. Prayer (68:28–31)
28–29 With renewed enthusiasm the people of God call on the Lord to demonstrate his “power” and “strength.” He has revealed the terror and majesty of his strength in his past victorious acts; but by his own decree, and by his nature as the Redeemer-God, the community expects him to act again. The Lord has established his majesty in his temple in Jerusalem. The subject nations, led by their kings, bring him homage (cf. 76:11; Isa 18:7; 60:3–7; 66:20; et al.).
30–31 The prayer contains a petition to strike those nations that will not submit to the Lord. They are likened to “the beast among the reeds” and a “herd of bulls,” both of which denote oppressors and troublers of the nations. They must come to an end, as the same nations that have loved warfare and tribute are “humbled” and despoiled. Even mighty Egypt and Cush, who often formed a power base with Egypt, will submit to the Lord.
C. Triumphal Hymn (68:32–35)
32–33 Since the kingdom of the Lord extends to all nations, and since the nations must one day submit to him, the Lord calls on the “kingdoms of the earth” to respond appropriately to his sovereignty. The phrase “the ancient skies above” suggests the excellency of the Lord whose rule extends to the highest heaven. The thunder reveals the majesty and power of his rule.
34–35 The praise of the subject nations must include an ascription of his sovereignty (“the power of God”). He has shown his dominion (“majesty”) over Israel. This God is “awesome” in his deeds but still present with his people. He alone is their source of strength. This God is “blessed” (GK 1385; NIV “praise be”) and is to be praised.
Psalm 69: The Zeal for Your House and God’s Love for His Own
This is an imprecatory psalm of the individual lament genre. Because of its many NT references, this psalm has been interpreted messianically.
I. Lament (69:1–28)
A. Prayer Out of Personal Need (69:1–4)
1–3 The adversity of the wicked is like deep “waters,” coming up to the psalmist’s “neck,” so that he is losing his “foothold.” The psalmist is “worn out” and his “throat” seems to be burning (“parched”) from repeatedly calling, “Save me”; for the Lord has not yet responded to his cry. He can go no farther, because his eyes also “fail” him.
4 The psalmist is the object of fierce hatred—but “without reason.” His enemies deal in “treachery,” accusing him of stealing and requiring him to restore what he has not taken. They are out to destroy him (cf. Jn 15:25).
B. Affirmation of God’s Knowledge (69:5)
5 God knows that the psalmist has acted without wisdom, i.e., foolishly, and that he has committed “acts of wrongdoing” (“guilt”; GK 873). Thus he humbly admits his humanness in the presence of the Lord.
C. Disgrace for the Sake of God (69:6–12)
6 The psalmist speaks on behalf of all the godly as he addresses the Lord as “Lord, the Lord Almighty.” This phrase includes three designations for God: He is the “Lord” (GK 151) of the universe, the “Lord” (GK 3378) of the covenant, and the Divine Warrior (“Almighty,” GK 7372). This is the “God of Israel,” the Great King of the whole world.
7 Because God must be true to his promises, David prays that God’s people will never be overtaken by calumny. As David turns to the particular, himself, the problem gains a new perspective. For God’s sake he is being disgraced with “shame.”
8–12 For the sake of God, David has become like a “stranger” and an “alien” to his own kin. While he prays and fasts on account of his adversity and the prevalent godlessness, people respond with laughter, mocking, and drinking songs. Dear to his heart is the “house” of the Lord. He was so desirous of pleasing God in the face of ignominy that his “zeal” consumed him, like “a devouring flame.”
D. Deliverance for the Sake of God’s Servant (69:13–18)
13 The psalmist casts himself even more forcefully on the mercy of the Lord. The phrase “time of your favor” is a technical phrase for God’s restorative graces: full forgiveness, deliverance, and restoration to the full benefits of God’s relationship with his people. David further specifies what he understands by “favor”: deliverance (vv.14–18); God’s love and blessings (“the goodness of your love,” v.16); “sure salvation”; and “your great mercy” (v.16; cf. 103:8, 17–18).
14–18 The “mire” and the “floodwaters” are about to overtake the psalmist. As he prays, he becomes more intense: “Rescue me . . . . Do not let the floodwaters engulf me . . . or the pit close its mouth over me.” In his misery he renews his petition for God’s love and mercy as expressions of God’s presence. The time for deliverance is now; hence urgency is expressed in staccato-like terseness: “Do not hide . . . answer me quickly, for I am in trouble. Come near.” Because of the numerous enemies and their deceptiveness and mocking, he prays that his redemption be near.
E. Affirmation of God’s Knowledge (69:19–21)
19–21 Again David quiets himself with the thought that God knows everything about him—including his scorn, disgrace, and shame. He looks for those who identify with him, but there is no sympathy or comfort. Instead, they make things worse for him. They do their best to aggravate his troubles (cf. the metaphors “gall” and “vinegar”).
F. Prayer for God’s Judgment on the Wicked (69:22–28)
22 Characteristic of the im precatory psalms, the psalmist hurls God’s curses on the enemies. They have made life intolerable for him. As a matter of justice and concern, David prays that the Lord may deal equitably with his enemies. The wicked who had ruined his table will find that their table will be “a snare . . . and a trap.”
23–28 The psalmist’s eyes and strength have been failing because of his long wait for God’s redemption. He prays that his enemies may suffer divine wrath and may lose courage and strength. Since he is forsaken by family and friends, he prays that the wicked may be homeless, childless, and without a future. They have enjoyed their lives and are guilty. In the end they should have no part in the community of God’s people on earth nor in the hereafter. To this end he prays that their names be removed from “the book of life,” i.e., God’s record of the “righteous” (cf. 56:8; 87:6; Ex 32:32–33; Isa 4:3; Da 12:1; Mal 3:16; Rev 3:5; 13:8; et al.). “Salvation” in v.27 is literally “righteousness” (GK 7407), paralleling v.28b.
II. Hymn (69:29–36)
A. Personal and Communal Praise (69:29–32)
29 This verse forms a transition between the lament and the hymn. The “salvation” (GK 3802) of the Lord extends to the complete protection of his own, both body and soul. “Salvation” is a synonym of “righteousness” (GK 7407). Both denote a complete vindication of the godly by their righteous God, who will “protect” his own.
30–32 David looks forward to the time when he can record his deliverance by praising his God in a song of thanksgiving. The sacrifice of the lips in such thanksgiving is better than the sacrifice of a bull. Thus the “poor” and those “who seek God” will take heart, join with him in gladness, and be satisfied.
B. Affirmation of God’s Present Care (69:33)
33 Literally translated this verse reads: “Surely, the Lord hears the needy.” The “needy” (GK 36; i.e., “his captive people”) will be assured that the God of the covenant listens to and answers their prayers.
C. Cosmic Praise (69:34)
34 All creation joins with the salvation of God’s people (see also Isa 44:23; 55:12; cf. Ro 8:18–22). The interrelationship of the welfare God’s covenant people and nature is also found in Isaiah (e.g., 44:23; 55:12; cf. Ro 8:18–23).
D. Affirmation of God’s Eschatological Deliverance (69:35–36)
35–36 The psalmist prays for the speedy deliverance of Zion, her cities, and her people. The attack of the enemies on God’s people is an attack on God’s kingdom. Whether Judah was under attack or had just come out of a period of war and desolation, the Lord promises to restore his people, strengthen them, and permit them and their children to enjoy his benefits.
Psalm 70
This psalm is virtually identical with the prayer in 40:13–17. The main differences lie in the absence of the divine name and in the addition of “hasten” at the very beginning of the psalm. Possibly this psalm was adapted from Ps 40 for a special occasion.
Psalm 71: Longing for the Lord’s Righteous Acts
The combination of lament and thanksgiving indicates that this is an individual lament psalm.
I. Prayer of Confidence (71:1–4)
1–4 The psalmist repeatedly prays for deliverance from his present affliction. The ground for hope lies both in his trust in God and in his belief that the Lord is “righteous” (GK 7407). This conviction that God rules and acts righteously upholds him in his faith that the Lord will deliver him from the wicked, from those who are devoted to evil and unrighteous acts. The Lord is his “rock,” his “refuge,” and his “fortress.”
II. Affirmation of Confidence (71:5–8)
5–8 The Lord has been the psalmist’s “hope,” “confidence,” “praise,” “strong refuge,” and “splendor” from his “birth.” His God is no other than Yahweh (LORD; GK 3378), the covenant-redeemer God. Although he has become a “portent” (GK 4603; i.e., a sign of trouble and divine retribution) to his contemporaries, he nevertheless throws himself on God as his refuge. The Lord has been close to him in deliverance and protection throughout his life. Based on this affirmation of trust, he has had reasons to declare the Lord’s royal praise in the past and looks forward to ascribing the powers of royalty to the Lord in the future.
III. Prayer in Old Age (71:9–13)
9–11 Lament shapes the petition. The psalmist prays that the Lord will not abandon him in old age. “Cast away” and “forsake” signify a state of condemnation and curse. The vile enemies are all too ready to condemn him to death, to accuse him as a sinner worse than they are, and to justify their evil course of action.
12–13 The prayer calls on the Lord to vindicate his servant speedily by giving him “help” and by bringing retribution on God’s enemies. His enemies are “evil and cruel” (v.4) “accusers.” The psalmist awaits the Lord’s judgment.
IV. Hope in Old Age (71:14–18)
14–16 In response to his lament, the psalmist affirms that his “hope” (GK 3498) is in the Lord. He expects the Lord to vindicate him, resulting in a new declaration of “praise.” The nature of vindication will be nothing less than an expression of his “righteousness” (GK 7407). His “mighty acts” and “marvelous deeds” (v.17) establish his “righteous” kingdom. These are the acts of the psalmist’s “Sovereign LORD.”
17–18 The psalmist has devoted himself to God since his youth. He has praised him and anticipates proclaiming his praise to another generation. The “power” of God is the demonstration of his “might” and an expression of his fidelity. All who “come” will hear this gray-haired saint retell the story of the Lord’s mighty deeds.
V. Affirmation of Confidence (71:19–21)
19 Faith triumphs as the psalmist leads to a grand vision of the Lord’s “righteousness,” reaching to “the skies.” It is nothing less than his perfection as evidenced in the “great things.” There is no God in heaven above or being on earth who is like the Lord!
20–21 Great have been the psalmist’s troubles. Yet the Lord’s power is so great that he can extend his love into the deepest depths. He alone has the power over life and death. Instead of shame (v.1), the psalmist will receive “honor” (lit., “greatness”; GK 1525; i.e., the Lord’s saving acts). Instead of “troubles” (v.20), he receives “comfort” from the Lord God.
VI. Thanksgiving With Confidence (71:22–24)
22–24 The psalm concludes with a vow to praise the Lord publicly for his “faithfulness,” as expressed in his “righteous acts” of deliverance. The Lord delivers his children and avenges those who harm them. He is “the Holy One of Israel” in his acts of redemption.
Psalm 72: The Glory of the Davidic Kingdom
This psalm is a royal psalm, wherein petition is made for the prosperity of the Lord’s anointed. The psalm begins with a prayer for the messianic kingship of David’s dynasty and ends on an ascription of praise to the universal kingship of the Lord.
I. Prayer for Davidic Kingship (72:1)
1 Petition and praise well up from the heart of faith, as the psalmist invokes God’s blessing on the Davidic dynasty. To be an instrument of God’s kingship on earth, the monarch must conform to the divine standards of “justice” (GK 5477) and “righteousness” (GK 7406). The king, talented as he may have been, had to live in accordance with the revelation from God.
II. Hope for Righteousness and Justice (72:2–4)
2–4 The king is an instrument of God’s blessing to his people. He must “judge” the cases before him in accordance with “righteousness” and “justice.” Thereby the people will share in the benefits of theocratic rule, knowing that their king is working for them. The “afflicted,” “the children of the needy,” and the people at large will benefit from his upholding their rights and avenging the “oppressor.” Vindication (“the fruit of righteousness”) brings “prosperity” as a sense of well-being to the people.
III. Prayer for Longevity and Universal Rule (72:5–11)
5–6 The hope is that the wise king will remain a blessing for a long time. The duration probably refers to the length of the royal dynasty rather than the individual ruler. The prosperity is likened to rain showers on “a mown field” and on “the earth”—a picture of new growth.
Concern in the Old Testament for the Poor and Oppressed
| A. The Basis | |
| 1. Theological | |
| a. The land belongs to the Lord, not to his people | Ex 9:29; 19:5–6; Lev 25:23:23–24; Job 41:11; Pss 24:1; 50:12 |
| b. The Lord loves justice | Job 34:19; Pss 11:7; 33:5; Isa 30:18; 61:8; Jer 9:24 |
| c. The Lord watches over the poor | Ps 146:9 |
| d. The Lord protects the poor | Pss 12:5; 34:6; 35:10 |
| e. The Lord defends the cause of the poor | Dt 10:18; Pss 10:17–18; 68:5; Pr 23:10–11 |
| f. The Lord is the refuge of the poor | Pss 9:9; 14:6; Isa 25:4 |
| g. The Lord delivers the poor | 1Sa 2:8; Pss 34:6, 18; 35:10; 107:41; 113:7 |
| h. The Lord helps the poor | Pss 40:17; 70:5; Isa 41:17 |
| i. The Lord provides for the poor and oppressed | Ps 132:15; Isa 61:1–3 |
| 2. Historical | |
| a. The Israelites were oppressed slaves in Egypt | Dt 15:15; 16:12; 24:22 |
| b. The Lord redeemed his people from slavery | Dt 24:17–18, 22; Jer 34:13–14 |
| B. Laws in the Old Testament | |
| 1. General principles | |
| a. There must be no poor in the land | Dt 15:4 |
| b. The underprivileged must not be taken advantage of | Ex 22:21–23; Dt 24:14 |
| c. The underprivileged must not be denied justice | Ex 23:6; Dt 24:17; Isa 1:17; Jer 7:5–6; 21:12; 22:3; Zec 7:9–10 |
| d. Equal justice pertains to all | Ex 23:2–3; Lev 19:15; Dt 1:17; Pr 28:21; Mic 6:8 |
| e. Rulers must defend the poor, the afflicted, and the oppressed | Ps 72:4, 12–14; 82:3–4; Jer 22:2–3, 15–16 |
| 2. Specific laws | |
| a. The poor were allowed to glean in the fields | Lev 19:10; 23:22; Dt 23:24–25; 24:19–21; Ru 2:2–3, 15–17 |
| b. No interested was to be charged on loans to the poor | Et 22:25; Lev 25:35–37; Dt 15:7–11; 23:19–20; Ne 5:7, 9–13; Ps 15:5 |
| c. A cloak taken as pledge had to be returned by sunset | Ex 22:26–27; Dt 24:12–13, 17 |
| B. Laws in the Old Testament | |
| 2. Specific laws (cunt) | |
| d. Millstones could not be taken as security for debts | Dt 24:6 |
| e. Wages must be paid daily | Lev 19:13; Dt 24:15; Jer 22:13 |
| f. Israelites were not to be sold in permanent slavery | Ex 21:2–11; Dt 15:12–18 |
| g. Every seven years, all debts were to be canceled | Dt 15:1–3; 31:10; Ne 10:31 |
| h. Every seventh year land was not to be tilled, so that the poor could get food | Ex 23:10–11; Lev 25:1–7 |
| h. Every fifty years all land must be returned to its original assigned owner (the Year of Jubilee) | Lev 25:8–54 |
| C. Judgment Pronounced on Those Who Oppressed the Poor | |
| 1. In the historical hooks | |
| a. Against Rehoboam | 1Ki 12:3–15 (cf. 11:29–31) |
| b. Against Ahab after stealing Naboth’s vineyard | 1Ki 21:17–22 (cf. vv.1–14) |
| c. Against leaders in Nehemiah’s day | Ne 5:1–13 |
| 2. In the prophets | |
| a. From Isaiah | Isa 1:23–25; 3:13–15; 5:22–25; 10:1–2; 29:21; 32:6–7; 58:6–7; 59:4–15 |
| b. From Jeremiah | Jer 2:34–35; 5:26–29; 7:4–8; 17:11; 21:11–14; 22:13 |
| c. From Ezekiel | Eze 16:49–50; 18:10–13; 22:6–7, 29; 33:31; 34:1–5, 18–22 |
| d. From Hosea | Hos 12:6–8 |
| e. From Amos | Am 2:2–8; 3:14–4:2; 5:7, 10–12; 6:3–7; 8:4–7 |
| f. From Obadiah | Ob 8–14 |
| g. From Micah | Mic 2:1–5, 8–9; 3:1–4, 9–12 |
| h. From Habakkuk | Hab 2:6–11 |
| i. From Zechariah | Zec 7:8–14; 10:2–3 |
| j. From Malachi | Mal 3:5 |
7–8 As long as the Davidic dynasty is responsive to divine wisdom, the Lord guarantees that righteousness and peace will flourish. The effects of his administration will last, and its benefits on the population will long be enjoyed. The rule of the Davidic dynasty will not only extend in time but also in space. The Lord’s messianic government spreads out over seas, rivers, and land. The world belongs to God.
9–11 Kings and nations will submit to the divinely appointed ruler. The nations will present their tribute as acts of submission. The nearby nations are represented by “the desert tribes” and the “enemies,” the distant nations by kings of “distant shores”: Tarshish, Sheba (modern Yemen), and Seba (in Africa). The imagery reflects the Solomonic era of peace, righteousness, and international diplomacy (cf. 1Ki 4:21, 34; 10:1–29)
IV. Hope for Righteousness and Justice (72:12–14)
12–14 The psalmist returns to the theme of hope in an era of righteousness and justice. The divinely appointed king represents God’s concern for the oppressed. The destitute, disadvantaged, and social outcasts are his subjects; but more than that, they are also his concern. Those against whom others discriminated are the very people whose concerns the king takes to heart. His “pity” (GK 2571) is the ground for action, transforming sympathy to empathy. The king loves them and values their very lives as his own. He will “rescue” (GK 1457) the destitute from their adversaries and from their prosecutors. He will grant them life by taking away the pangs of death.
V. Prayer for Longevity and Universality (72:15–17)
15–17 This prayer includes a petition for the longevity of the king and the perpetuity of the dynasty. The concern for the “name” of the king relates to the continuity of his regime as well as to the continuation of the blessings of his regime. The security and perpetuity of his kingship are advanced by the subject nations who bring him tribute and pray for his welfare. The prosperity of the king blessed by the Lord extends to all realms, represented here by “grain” and “fruit.” The psalmist petitions the extension of blessing to all the subject nations. They too will be “blessed” (GK 1385; cf. Ge 12:2–3; 22:18; 26:4).
VI. Praise of God’s Kingship (72:18–20)
18–20 The concluding doxology closes Book II of Psalms. The Lord is to be praised. He is God, “the LORD,” “the God of Israel,” who has done and will continue to do “marvelous deeds” on behalf of his people. Through them he has demonstrated his “glorious name” in all the earth (cf. Isa 6:3; cf. Lk 1:68).
The congregational response to the doxology is a twofold “Amen” (GK 589; cf. 41:13; 106:48; Ne 8:6). They confess that these words are true. The final verse separates the psalms associated with David from those of Asaph (73–83).
Book III: Psalms 73–89
Psalm 73: The Suffering of God’s Children and the Goodness of God
The psalmist struggles within himself as to the appropriate response to evil and injustice in the world. This psalm is best categorized as a wisdom psalm in which lament is the vehicle of communication.
I. Experience and Belief (73:1–3)
1 The psalmist has learned from his own experience that God is good. The “pure” (GK 2342) are not perfect but live in loyalty to God in speech and action, thus evidencing their “pure” motives. They are without hypocrisy. The word “heart” occurs six times in vv.1–26.
2–3 The psalmist readily and publicly admits that he “envied the arrogant” and ungodly in their “prosperity.” Engaged in self-pity and questioning God’s justice, he was filled with resentment and could easily have joined those he envied. He nearly failed, but God sustained him and kept him.
II. Prosperity of the Wicked (73:4–12)
4–12 The wicked seem to be carefree and unconcerned about tomorrow. They are doing well, as their wealth and power increase. They seem like “gods” who do not suffer from the frailties, adversities, diseases, and toilsome labor common to most people. Their eyes sparkle because everything is going well for them. They do not regard God and his commandments. Instead, they are puffed up with “pride.” They leave behind a trail of violence, living at the expense of others. The wicked rule with their tongues. By intimidation they instill fear in others, and they act as if they can get by without responsibility to God. They decree how things are to be done on earth and what God can do in heaven. Most distressing to the psalmist is that it seems as if God lets the wicked get by with their wickedness.
III. Personal Reaction (73:13–17)
13–14 The psalmist confesses that he doubted the value of his own concern with sanctification. Keeping his heart “pure” and his hands “washed . . . in innocence” expresses his concern for justice and righteousness. The psalmist confesses his self-doubt and envy. Being “plagued” and “punished” probably refers to his mental turmoil.
15–17 The psalmist confesses a deep concern for the people of God. He had thought about removing himself for the sake of the prosperity and peace of his soul, but he could not sever ties with God’s people. He further confesses that though he cannot understand the ways of God, he did experience God’s peace when he entered into the sanctuary. Overwhelmed by the greatness, glory, and majesty of God, the psalmist rediscovers that the Lord is just! In the end evil is not and never will be victorious.
IV. Affirmation of God’s Justice (73:18–20)
18–19 Whereas the Lord had not permitted the psalmist to slip into sin, the wicked are doomed to fall. It may take several generations before they are brought down to God’s judgment, but the assurance of Scripture is that they will be judged “suddenly” and “completely.”
20 The wicked are like “a dream,” which has a sense of reality when one is asleep but is gone at the moment of awakening. God’s righteous judgment brings all things into perspective. The psalmist’s experiences of anguish of mind will turn out to be little more than a nightmare, a bad dream.
V. Evaluation of the Psalmist’s Reaction (73:21–22)
21–22 The psalmist was deeply affected by envy and anguish. Deep inside he was grieved and embittered, resulting in a state of depression. In this state he was irrational (cf. 94:8), not ruled by wisdom.
VI. The Desire of the Godly (73:23–26)
23–26 Because of God’s presence, the psalmist is assured of his protection and guidance. God protects him by holding his “right hand,” by giving him internal fortitude, and by providing for all his needs. God guides his servant by giving him wisdom and insight as he travels on to everlasting glory. The “glory” (GK 3883) of God is his blessed presence, which affects one’s whole way of life. There is no one but God, his Sustainer in heaven, with whom the psalmist longingly desires to fellowship. Therefore he is more prepared to face his present existence with all its problems. He is prepared to grow older and experience failing health and even adversity because God is his “strength,” “portion,” and “refuge” (v.28). “The Rock” (GK 7445; NIV, “strength”) of Israel is present with him.
VII. Experience and Hope (73:27–28)
27–28 In anticipation of God’s just acts of vindication, the psalmist declares his hope in his God. The wicked must perish in the end because they are “unfaithful” to God. These verses are a fitting conclusion to the psalm. Envy has turned to hope, and God’s goodness to Israel is also experienced at the individual level. “It is good to be near God.”
Psalm 74: The Destruction of the Temple
God’s people in exile weep over the destruction of the temple (586 B.C.), the symbol of the presence and the protection of God. In this community lament the godly nevertheless affirm the creative and redemptive powers of their covenant God as the ground for their petition to be redeemed.
I. Prayer for Remembrance (74:1–3)
1–3 With God’s sanctuary in ruins, the psalmist calls on the Lord to investigate the fate of Jerusalem. It seems as if the ruins are everlasting, because every moment of God’s anger is like an eternity. The “why” arises because of the present alienation of God’s “sheep” in the context of their past relationship with him. How can God be angry with his own people forever? With “turn your steps” (GK 3727; lit., “lift up”), the psalmist petitions the Lord to look with pity on the ruins of the city of God and to remember when he redeemed his people from Egypt, formed them to be his “inheritance,” and maintained a relationship of grace with them.
II. Destruction of the Temple (74:4–8)
4 The presentation of Jerusalem’s destruction is given in moving detail, focusing on the desecration of the temple by hostile forces. The enemies “roared” like lions as they captured the temple area itself. Instead of witnessing the “signs” of God’s presence and forgiveness (sacrifices, priestly rituals), the people had seen the pagan “standards” that symbolized their victory.
5–7a The enemy behaved like mad men as they used their axes on the woodwork of the temple. The beautiful carved work (cf. 1Ki 6:23–35) was destroyed by pagan implements of destruction. The gold overlay (1Ki 6:19–22) was stripped (2Ki 25:13–17) off the wood. Then they burned the temple to the ground (cf. 2Ki 25:9).
7b–8 The lament focuses on the act of defiling the temple, emphasizing that the symbolic place of God’s covenant and his mercies was desecrated by hostile Babylonians. Their evil intent is clearly expressed by the words “They said in their hearts.” Their goal was to destroy the meeting place of God with his people and thus change Israel’s destiny and remove any reminder of God’s past loyalty and worship.
III. Feeling of Abandonment (74:9–11)
9–11 This section concludes the lament and forms a transition to the confession of God’s kingship. God’s people are disturbed at his apparent absence. They no longer witness any “miraculous signs” (GK 253), see the symbols of Israel’s worship, or hear the oracles of God. Instead they hear the scoffing of the enemies. In their abandonment the godly show a deep concern for the honor of God’s name, reviled by the pagans. Thus, on behalf of the community of God’s people, the psalmist asks, “How long?” and “Why?”
IV. God’s Past Involvements (74:12–17)
12–13a The laments give way to a hymn in which the psalmist represents the community in its worship of the great “king.” He has shown himself to be Israel’s king “from of old,” i.e., since he redeemed them from Egypt. He has done acts of “salvation,” being victorious over Israel’s enemies. As King, God has led his people heroically from victory to victory.
13b–17 The current victory of the pagans and the seeming power of their deities require a powerful demonstration of the Lord’s sovereignty. The psalmist chooses the language of Canaanite mythology to celebrate the Lord’s victory over the nations. His absolute power is vividly expressed in the language of crushing the heads of Leviathan and of feeding them to the wild animals. The “monster” symbolizes the wild, uncontrolled forces of the sea. The Creator-God has made and now sovereignly rules over the waters, the earth, day and night, the heavenly bodies, and the seasons of the year. The Lord, the covenant Redeemer, had also demonstrated his sovereignty in history by redeeming his people from Egypt.
V. Prayer for Remembrance (74:18–21)
18–21 The confessional hymn, celebrating God’s creative and redemptive powers, revitalizes the godly with hope. They petition the Lord to “remember” (GK 2349) the conduct of the enemies (“wild beasts”) and the afflictions of his covenant people (“your dove”). The enemies have mocked and reviled the Lord’s name, “the Lord.” While they thought they had autonomy over God’s people and therefore over the God of Israel, they are nothing but “foolish people” for denying the power of the Lord.
VI. Destruction of God’s Enemies (74:22–23)
22–23 In conclusion the lament renews a bold appeal for the Lord to act. As long as the foolish mocking continues, the enemies have reason to boast in their strength. As long as their loud noise “rises continually,” it seems that the Lord has rejected his people “forever.” But their power is nothing compared to the Lord’s, when he rises to defend his cause.
Psalm 75: Justice Is the Lord’s
In view of the strong opposition of the arrogant, the godly community looks to God for deliverance. The genre of the psalm appears to have characteristics of a communal thanksgiving hymn.
I. Thanksgiving (75:1)
1 The community of God’s people bursts out in a song of thanksgiving. The godly recall the “wonderful deeds” (GK 7098) of the Lord, his acts in creation and in the salvation of his people.
II. Oracle of the Lord (75:2–5)
2–3 Though God may let wicked individuals and nations go unpunished and even the godly may pray for their deliverance for long periods of time, the Lord will suddenly introduce “the appointed time” for judgment. The “upright” (GK 4797) judgment of God pertains to both aspects of his righteous rule: vengeance on the enemies and vindication of the godly. The Lord is in control, even when it seems that everything is falling to pieces. The “pillars” shore up the moral order, preventing his creation from collapsing.
4–5 The Lord’s word comes directly to those who cause chaos, anarchy, and immorality on the earth. The “arrogant” (GK 2147) live without regard for God and his commandments. They speak insolently and are impatient with the distinction between the divine and the human. They are no different from the “wicked,” who boast in their power and autonomy—expressed by the word “horns” (GK 7967), which they lift up “against heaven.”
III. Prophetic Oracle (75:6–8)
6–8 God’s judgment will be universal. Since his rule extends “from the east or the west” and includes deserts and mountains, no one can escape it. Those who exalt themselves against the Lord will be brought down. Like a cup of spiced wine, the Lord pours out his judgment on the wicked (cf. Rev 15:7; 16:19).
IV. Thanksgiving (75:9–10)
9–10 The psalmist takes it on himself to perpetuate the story of God’s mighty acts. In retelling the story of salvation in song, the redeemed will forever remember what the Lord, the “God of Jacob,” has done. He is committed to protect and help his people. Since God is opposed to the “horns” of the wicked, he vows to bring them to destruction. He will vindicate the righteous, however, by raising their “horns.”
Psalm 76: The Lord Is the God of Jacob
The adoration of the Divine Warrior by his own people includes both a reflection on past victories and a hope for the full establishment of his kingdom on earth. The psalm is in the form of a victory hymn.
I. God’s Relationship With His People (76:1–3)
1–2 God had graciously established a relationship with his people, who had come to “know” (GK 3359) him by his gracious condescension to dwell in the temple of Solomon (“the tent”). The Lord has chosen “Salem” (cf. Ge 14:18) as his royal city so that both Judah (the southern kingdom) and Israel (the northern kingdom) may comfort each other with the assurance that the Divine Warrior is in their midst.
3 Jacob and Israel experienced the triumphs of the Lord. He is the Warrior who goes ahead of his people. Nothing can stop him. The collection of weapons taken from the enemy witnesses to his power.
II. The Divine Warrior (76:4–7a)
4 The Divine Warrior is “resplendent” (i.e., enveloped by light) as he shoots forth the thunderbolts. He is the “majestic” One.
5–7a The kings and rulers of the nations are the “valiant men” who rebel against God and against his anointed king (cf. 2:1–2). They rely on “horse and chariot,” i.e, political power and military strength. But human warriors pass away into “their last sleep” and are powerless to raise their strong “hands.” The enemies are felled by the “rebuke” of the Lord. The God of Jacob is “awe-inspiring” (NIV, “to be feared”; GK 3707).
III. The Divine Judge (76:7b–9)
7b–9 The rhetorical question “Who can stand?” should shock the reader! No one can stand before him in his anger! The Lord rules over the nations. He is the Great Judge of the universe speaking “from heaven.” The purpose of the “judgment” is twofold. First, it lets the nations know that the Lord is the sovereign King. Second, it gives comfort to the people of God in that he rises to help “all the afflicted of the land.” The “afflicted” (GK 6705) are those who await the deliverance of the Lord.
IV. The Relationship of the Nations With God (76:10–12)
10 All acts are under God’s sovereign control. Even the most hostile acts against his rule will bring him “praise.” The Lord turns a person’s rebellious expression of anger to his glory. When he goes out as a man of war (Isa 59:17–18), his opponents must submit to his lordship.
11–12 In view of the dreaded judgment of the sovereign Lord over all people, all must respond wisely, being careful to pay their vows to the Lord. God’s people must be examples to the nations of loyalty to him, but the nations too have an opportunity to respond to the awe-inspiring nature of the Lord. He will crush the hostile opposition of the nations to his rule.
Psalm 77: A Remembrance of God’s Greatness
The mood of the psalm changes from lamentation to reflection and ultimately gives way to a joyful hymn celebrating the greatness of the God of Israel. The psalm may be read as an individual lament psalm.
I. Cry for Help (77:1–2)
1–2 The psalmist repeats the words “I cried out to God” by way of emphasis; his prayer is intense because of his “distress.” He longs for a renewal of communion with the Lord, inaugurated by new acts of God. To this end he “sought the Lord.” He “stretched out” his hands in prayer and continued to lift up his hands “at night.” Yet even in his laments he remains restless on account of the distance between him and God. He looks to God as the sole comforter of his soul.
II. Remembrance of God in Hymns of the Night (77:3–6)
3–6 In his remembrance the psalmist recalls the acts of God. But such remembrance gives him groaning and spiritual exhaustion rather than comfort. He reflects on “the former days,” when the songs sung at night were comforting, permitting him to sleep quietly even in great adversity. But these night hymns comfort no longer, for his eyes are kept “from closing.” The psalmist troubles himself further as he “muses” and “inquires.”
III. Questions (77:7–9)
7–9 Doubts and questions are expressed by the greatest saints of God (cf. Ps 22:1; Mt 27:46). The psalmist asks whether God will “reject” (GK 2396) his people forever by not extending to them his “favor” (GK 8354). The “favor” is his willingness to be reconciled with his people by forgiving their sins and by blessing them with his grace. The psalmist continues with the questions as to why the “unfailing love” (GK 2876) of God is gone and why “his promise” has become ineffective. He further ponders the question why God does not forgive and show mercy on his people.
IV. Remembrance of God’s Mighty Deeds (77:10–12)
10–12 The remembrance of the age-old acts of God is the basis for faith. The name of God “Most High” (GK 6609) goes back to Abraham (Ge 14:22). This God, the Creator and Protector of creation, is none other than “the LORD,” the covenant God. The psalmist remembers his “mighty deeds,” “miracles,” and “works.”
V. Confidence in God’s Help (77:13–20)
13–15 The hymn ascribes power to God. His holy “ways” pertain to what he has done on behalf of his people. They exclaim with the psalmist, “What god is so great as our God?” Only the Lord demonstrates his holy power “among the peoples” on behalf of his people, “the descendants of Jacob and Joseph.” The nations witnessed his mighty “miracles,” performed by his “mighty arm,” and they trembled (cf. Ex 15:14–16; Ps 66:8).
16–20 The drama of creation and redemption is depicted with great literary imagination. The powers of the waters and the mysterious forces of the depths of the seas tremble in the presence of God. The Lord’s power was displayed in clouds, rain, thunder, and lightning. God led his people through the Red Sea. Though his presence (“footprints”) was not “visible” to them, it was apparent in his awesome power by which Israel passed to Sinai. They were led “like a flock by the hand of Moses and Aaron” through the desert.
Psalm 78: Lessons From Israel’s History
The wisdom motif of vv.1–4 introduces a didactic psalm. The psalmist is concerned to show how Ephraim lost its special status of blessing and prominence in favor of Judah.
I. Call to Wisdom (78:1–4)
1–4 The importance of the “teaching” lies in the insights gleaned from Israel’s history. “The words of my mouth” are words of wisdom, expressed in “parables” (GK 5442; proverbial forms of teaching) and in “hidden things” (GK 2648)—“hidden” in the sense that humans cannot comprehend that God continues to be merciful and patient with a “rebellious people” (cf. Mt 13:35). The wisdom communicated from the fathers to each new generation pertains to the Lord’s “praiseworthy deeds” and the demonstration of his “power” and “wonders.” The history of redemption is revelatory.
II. Lessons From Israel’s History (78:5–64)
A. Past and Future Generations (78:5–8)
5–8 Each generation must remember that the Lord revealed the divine oracles to Israel as an expression of the covenant relationship that he had sovereignly and graciously established between himself and Israel. Israel was expected to teach this revelation from generation to generation so that each generation might “put their trust in God” by remembering “his deeds” and by keeping “his commands.” The “hearts” of the desert generation were “not loyal” (i.e., not established: GK 3922), and their “spirits were not faithful” to God. Instead, they were thoroughly rebellious.
B. Israel in Egypt and in the Wilderness (78:9–16)
9 The spirit of “the men of Ephraim” represents the spirit of Israel as a whole. They were richly blessed with an extensive patrimony among the tribes of Israel (cf. Ge 48:15–20; 49:22–26; Dt 33:13–17). “Armed with bows” fits well with their aggressiveness (cf. Jdg 8:1–3; 12:1–6). However, they also lost because they had to flee in war, perhaps referring to the Philistine incursion and victory at Ebenezer (1Sa 4:1–11).
10–12 The people were defeated because of flagrant disobedience and disregard of God’s covenant and law. They were no longer moved by the history of redemption, because they had forgotten God’s expressions of loving concern, the “wonders” and “miracles” performed in Egypt and in the desert.
13–16 The Lord had led Israel through the Red Sea, whose waters congealed like a wall (cf. Ex 15:8; Jos 3:13, 16). Throughout their desert sojourning, he showed his presence with them in the pillars of “cloud” and “fire.” Moreover, he supplied them miraculously and abundantly with water (cf. Ex 17:6; Nu 20:8–11).
C. Israel in the Desert (78:17–31)
17–31 In response to the evidences of God, the people rebelled. They refused to believe, even in the face of the evidence. They were skeptical about God’s ability to provide food in the desert. He demonstrated his powers by giving Israel manna and meat, but the unbelieving generation was condemned because the people were not overwhelmed by God’s ability to deliver. They were not concerned with God or the wonders of God but were fleshly in their basic orientation to life. They “craved” food and died in their lust. True faith looks beyond the gifts to the giver, the Lord of Glory.
D. God’s Mercy on a Rebellious People (78:32–39)
32–33 The people had seen God’s “wonders” (GK 7098), but “they did not believe” in them. They rejected the very evidences that should have led them to faith in God. Consequently he abandoned the generation of the desert to “futility” and “terror.” Life became nothing but “futility” (GK 2039; cf. Ecc 1:2), filled with sudden catastrophes. At the end the desert generation passed away (Nu 14:22–23).
34–35 God punished the people for their sins. They did respond on that particular occasion with all the evidences of true repentance by returning to him “eagerly.” They wanted to get the discipline over with and return to normal life. In their return they made mention of God as “their Rock” and of “God Most High . . . their Redeemer.” All too often their sole purpose of recognizing God is to derive benefits such as victory in war and provision of food.
36–39 The people’s repentance was true contrition but was intentionally deceptive. They may have worshiped the Lord outwardly but not with their hearts. They “would flatter” (GK 7331) him, thinking they could lure God into their schemes, but every prayer was deceptive. In “their hearts” they had determined not to be loyal to the Lord. But the Lord was true to his character; his compassion found expression in his forgiveness of their sins, in his forbearance with their stubborn spirits, and in his empathy with the human condition, so that his full anger did not destroy them. He remembered that they were, after all, “flesh” (GK 1414; i.e., mortal).
E. Israel in Egypt and in the Wilderness (78:40–55)
40–41 Israel’s history of frequent rebellion stands in stark contrast to all the evidences of God’s goodness. Humanly speaking, the Israelites as his children caused great grief to their heavenly Father in the desert. They “rebelled,” tried his patience, and “vexed the Holy One of Israel.”
42–51 The Lord had shown his fatherly care in Egypt and in the desert. In turn he had expected his people to sanctify his holy name by remembering him (Ex 3:15). But “they did not remember” all the evidences of his power, such as his turning the rivers of Egypt into blood and troubling the Egyptians with the ten plagues. Death in Egypt was an expression of God’s “hot anger, his wrath, indignation and hostility.” He was sovereign over Egypt’s adversities by sending the messengers (“angels”) of adversity, resulting in the death of the “firstborn” of all the males in Egypt.
52–55 Instead of adversity, God brought great blessings to his own people like “a flock”/“like sheep,” a metaphor for Israel. He drowned the Egyptians in the Red Sea, while guiding his own people so they needed not be afraid; he brought them safely to the Promised Land; he drove out the Canaanites; and he gave each tribe its allotted patrimony.
F. Judgment on a Rebellious Generation (78:56–64)
56–58 The psalmist returns to the refrain of Israel’s rebelliousness. The people in the land were essentially no different from the desert generation. Though the Lord had given them his statutes to live by, they provoked him with cultic “high places” and with “idols.” In this they were unreliable, like a “faulty bow” that springs wrongly when needed.
59–64 Because of Israel’s treachery, God removed his glorious presence from them. Ephraim could have been a leader among the tribes but turned out to be self-serving, bellicose, and idolatrous. God’s anger came to concrete expression in the destruction of the tabernacle at Shiloh and in the capture of the ark (1Sa 4–5), symbolic of his might and “his splendor.” Young men and priests were killed in battle, leaving behind unmarried maidens and widows, who were too greatly afflicted to “weep” over the dead.
III. Good News: God Has Chosen David (78:65–72)
65–72 While the Philistines prevailed over Israel, it seemed as if the Lord was asleep. The renewal of his acts of mercy to Israel was so overwhelming that the psalmist likens God to a “hero” (GK 1475; NIV, “man”), who feels himself more heroic when intoxicated with wine. In his valor he overcame the enemies of his people and gave the honor of victory and peace to David, from the tribe of Judah, thus rejecting the supremacy of Ephraim. The favored position of Judah was further symbolized by the choice of Jerusalem (Mount Zion) as the place for his temple.
The temple on earth was “like the heights,” which may denote the high mountains or the heavenly temple. God’s presence on earth is connected with the Lord Jesus, who himself said that he is the temple of God (Jn 2:19–21). David was taken from shepherding the flocks to take care of God’s flock, “his inheritance.” He proved himself wise by being upright in the midst of a stubborn people. He guided their national, political, and religious interests with “understanding.” The promises pertaining to God’s kingdom, messianic rule, and presence find their focus in Jesus the Messiah. All who receive him as the Messiah of God find in him the “bread . . . from heaven” (Jn 6:41), the water of life (Jn 7:37–39), and life everlasting (Jn 11:25–26)!
Psalm 79: Lord, Remember the Sheep of Your Pasture
This lament was written probably on the occasion of Jerusalem’s fall and the subsequent exile of Judah. Its structure reflects the characteristic elements of the national lament: questions, prayer, and hope.
I. Lament (79:1–4)
1–2 The lament focuses on the grief caused by the enemies. They showed no respect for the land and people of God or for the city of God. The psalmist laments over the unburied bodies of those who fell by the ravages of warfare. Because their relatives were too busy trying to survive the siege or were in exile, the dead were left to the wild animals and the birds of prey. The lack of burial was considered a terrible fate.
3–4 The enemies of Judah had no regard for God or for his people. Blood, i.e., human lives, was like run-off water. Those who were left had no reason to rejoice. They carried the reproach and scorn of their oppressors.
II. Question (79:5)
5 The heart-rending “how long” is a cry from a wounded people. Having received a severe blow, they ask not why but how long they must suffer. God is angry because of their sins. His jealous anger is so great that it is likened to a consuming fire.
III. Prayer for Vindication and Forgiveness (79:6–9)
6–7 Justice must be done because of the conduct of the heathen. They had no regard for God, nor did they call on his name (cf. 75:1). Instead they desecrated and destroyed God’s land and people.
8 The remnant in exile believed that they had been spared for a reason. The prayer “Do not hold against us” is a humble petition for forgiveness, a request for God to blot out any memory of the accumulation of iniquities of the past generations. They were in “desperate need” of God’s mercy, which brings reconciliation, forgiveness, and restoration.
9 Hope looks to God as “our Savior” (GK 3829). He is the Deliverer of his children, but they have to submit themselves to him as they await his salvation. They appeal to his glorious name, which he has revealed to Israel. The idea of redemption means deliverance from the enemies and forgiveness for sins “for [his] name’s sake” (i.e., by his grace). The sins are not only those of their ancestors but also those of the present generation.
IV. Question (79:10a)
10a The psalmist renews his reflection on the reproach and the scorn caused by the heathen nations. In view of their atrocities and the glory of the Lord’s name, why should their taunt be tolerated any longer?
V. Prayer for Vindication and Restoration (79:10b–13)
10b The prayer of the godly is that the Lord will deal justly and speedily with those who have disgraced his people. Those who have witnessed the spilling of the innocent blood around Jerusalem (v.3) are not filled with hatred and bitterness. Rather, their words express the cry of a needy and suffering people who look toward their heavenly Father for deliverance.
11 At the time of the Exodus, God had seen the affliction of his people and had heard their groanings (Ex 2:24; 6:5). The people in exile, feeling like prisoners “condemned to die,” are not unlike those in Egypt. They too groan for the moment of their deliverance and pray that the Lord will rise up and deliver them with his strong “arm.”
12–13 The sevenfold restitution expresses a concern for full justice. The judgment must be equal to the severity of the reproach of God’s name! The psalm concludes on a note of hope, as God’s people are still “the sheep” of his pasture. They anticipate praising God for their redemption from the oppressors and for their forgiveness.
Psalm 80: Make Your Face to Shine on Us
The psalm is a community lament. Its origin may be associated with the last days of Israel (c. 732–722 B.C.).
I. Prayer for Deliverance (80:1–3)
1–2 God’s judgment on Israel (“Joseph”) is not because he has not shown his regard or love for them. He cared for the northern tribes as much as he cared for the southern tribes. He is the Great Shepherd who dwelt in the midst of his people. The psalmist prays that the Lord may open his ear and “shine forth” in his glorious array as the Divine Warrior. The Lord has the “might” to show his “salvation” (GK 3802; NIV, “save”) to his people.
3 God’s people are the objects of his wrath. Only he can “restore” (GK 8740) them by forgiveness of their sins, by renewal of the covenant, and by driving out the enemies. When the face of the Lord shines on his people, they are blessed with his presence and favor and will be “saved.”
II. The Lord’s Present Anger (80:4–7)
4–7 The “LORD God Almighty” (GK 7372; lit., “of hosts”) can marshal all the hosts of heaven to the aid of his people. However, he can also use the hosts on earth to judge the nations, including Israel. God is angry with his people; though they pray for his grace and blessing, it is without avail. Instead, they suffer from oppression and ridicule. Their food and drink are nothing but “tears” in great abundance. Their enemies “mock” them. The godly ask how long the Lord’s anger will linger, as they long for divine salvation.
III. The Lord’s Past Mercy (80:8–14a)
8–11 Israel is frequently likened to a vine (cf. Isa 5:1–7; 27:2–6; et al.). The Lord brought them out of Egypt and into the land of Canaan. He cared for them like a vinedresser as he cleared the ground, planted the vine, and nurtured it. Israel occupied the land, subdued the people, and controlled the nations from the Euphrates (“the River”) in the east and “the mighty cedars” of the Lebanon mountains in the north to the Mediterranean on the west. The people had enjoyed the full possession of the land during the days of David and Solomon (2Sa 8:3; 1Ki 4:21).
12–14a Though God had extended much care to Israel in fulfillment of his promises, he had permitted his vineyard to be taken over by “boars” and by wild creatures. The people pray that “God Almighty” may look again with kindness on his vine with his mighty acts of salvation and rule.
IV. Prayer for Deliverance (80:14b–19)
14b–19 Israel is like a “root.” However, the people have become a useless vine. They perished by the “rebuke” óf God’s anger. They pray that the Lord will sustain them in their hour of need so that the renewal of his favor will lead to a new commitment for Israel. The ground of hope in restoration lies in “the man at your right hand,” also called “the son of man.” These allusions to the Davidic dynasty focus the hope of the godly in the continuity of God’s redemptive purposes.
Psalm 81: If My People Would But Listen to Me
The psalm is associated with a feast appointed by the Lord. The feast is a part of a complex of festivals beginning with the New Year’s festival on the first day of the seventh month (Tishri), followed by the Day of Atonement on the tenth day and the Feast of Tabernacles on the fifteenth. This psalm was an appropriate “invitation” to covenant renewal during the feast, when God’s people reflected on all his acts in the past and on their hope for the future.
I. Festal Hymn (81:1–5)
1–5 In hymnic form the covenant community is called on to celebrate the festivals corporately. Together they sing joyously to the accompaniment of musical instruments. The “full moon” fell on the fifteenth of the lunar month and coincided in the seventh month with the Feast of Tabernacles. This festival was of the greatest import in the OT and was also known as “the feast” (here “our Feast”). Its purpose was to proclaim aloud the mighty acts of the Lord in the history of salvation, beginning with the Exodus. The Lord ordained his people to observe this Feast, together with the other festivals, as his “decree,” “ordinance,” and “statute.”
II. Oracle of the Lord (81:6–16)
A. God’s Past Care (81:6–7)
6–7 The Lord had freed Israel from the oppressive tasks in Egypt, where they had carried “baskets” with clay and bricks in various building projects (cf. Ex 1:11). Israel had groaned under the burdens and prayed for deliverance (Ex 2:23–24; 6:5), and the Lord had saved them. In addition, he had also spoken to them at Mount Sinai “out of a thundercloud” (cf.18:7–15; also Ex 19:18–19; 20:18). Without comment, the Lord reminds his people of the tragic incident at Meribah (Ex 17:1–7; Nu 20:1–13).
B. Exhortation to Listen (81:8–10)
8–10 The Lord expected his redeemed and consecrated people to conform to his likeness by listening to and obeying his commandments. Throughout the wilderness experiences he had supplied all their needs and had promised rich blessings for those who would respond wholeheartedly to him. The Lord is always ready to “fill” the needs of his people.
C. God’s Judgment on Rebellious Israel (81:11–12)
11–12 Instead of loyalty to the Lord, born out of gratitude for their redemption and for the promises of the future, the Israelites continued in rebellion. They did not listen or submit to the Lord. Therefore God abandoned his own people. They were treated as “stubborn” children.
D. Exhortation to Listen (81:13)
13 The grace of God is so great that he cannot abandon his people completely. He again laments his people’s obdurateness. Their problems can be resolved only by the direct intervention of the Lord. To this end he holds out the glorious future before them as a real possibility (vv.14–16).
E. God’s Future Care (81:14–16)
14–16 The Lord is able to deliver his people. If they commit themselves to him, he will protect them and subjugate their “foes.” His deliverance will be quick and lasting because his “hand” will press hard on their enemies and cause them to suffer punishment “forever.” The Lord will richly supply the needs of his repentant people. He will lavish on them the best care (“the finest of wheat” and “honey from the rock”).
Psalm 82: The Judgment of God in the Great Assembly
The psalm declares that all powers, real and imagined, are subject to God.
I. God’s Judgment Over the Gods (82:1)
1 God is ready to judge, “presiding” (GK 2205) as the Great Judge. For Israel there is no other God than the Lord. He embodies within himself all the epithets and powers attributed to pagan deities. There are three options for explaining “the great assembly” of the “gods.” The gods are: (1) human judges who are condemned by the Great Judge for being unjust; (2) the principalities and the powers of other nations that oppress Israel; (3) pagan deities judged by God, who rule the darkness of the world.
II. Judicial Questioning (82:2)
2 God calls “the gods” of the nations to account, indicting them on two counts: they are unjust, and they are evil.
III. God’s Expectations of Justice (82:3–4)
3–4 The Lord accuses the gods of irresponsibility to his just rule, for they do not show concern for justice. The gods of the nations have failed. Failure to observe God’s decrees inevitably leads to his condemnation.
IV. God’s Condemnation of Evil (82:5)
5 The “gods” stand condemned by their folly, moral darkness, and destruction of God’s order. Their rule is nothing but “darkness,” i.e., “evil.” The “gods” further their own powers by destroying the “foundations of the earth,” a metaphor for God’s rule on earth. Even in pagan nations the Lord has established some order by common grace, and he holds the ungodly accountable for their reign of terror and self-aggrandizement at the expense of his order.
V. Judicial Sentence (82:6–7)
6–7 Though the gods were known as “the sons of the Most High” in Canaanite mythology, they cannot be! They do not reflect the concerns of God with justice, morality, and order. In this pretend trial the Lord declares the “gods” to be nothing more than “mortals,” i.e., “mere men” (GK 132). Hence, God implicitly condemns all humans who adopt the pagan way of life.
VI. God’s Judgment Over the Earth (82:8)
8 The godly respond by anticipating that one day the God who judged the nongods to extinction will advance his judgment on earth. Our Lord’s prayer (“your kingdom come”) is most appropriate whenever we experience injustice. The Lord alone is God; there is no other!
Psalm 83: A Lament Concerning the Presence of Evil
This psalm is a national lament in which the psalmist prays for the Lord’s intervention against many enemies. This is the last psalm in the collection of psalms attributed to Asaph (50; 73–83).
I. Prayer for God’s Action (83:1)
1 The psalmist addresses the only true God, who is none other than “the LORD,” the “Most High” (v.18). With this in mind, he prays that God may act on behalf of his people.
II. Plottings of the Enemies (83:2–4)
2–4 The enemies “are astir” like armies preparing for an attack. They “rear their heads” as an expression of overt hostility and confidence. Their enmity is against God and his people, wanting nothing less than their total annihilation.
III. Greatness of the Opposition (83:5–8)
5 The psalmist rephrases the intent and the manner of the opposition. The nations are “against” the Lord himself and not just against God’s people. They have made an “alliance” against him as an expression of solidarity.
6–8 The psalmist further specifies ten nations who “hate” the Lord: (1) Edomites (the descendants of Esau); (2) Ishmaelites (descendants of Ishmael; cf. Ge 16:5–16; 25:12–18); (3) Moabites (descendants of Lot); (4) “Hagrites” (a nomadic tribe living east of the Jordan); (5) the people of Gebal (uncertain); (6) Ammonites (also descendants of Lot); (7) Amalekites (a nomadic tribe descended from Esau; cf. Ex 17:8–13; Jdg 6:3); (8) Philistines; (9) the people of Tyre; (10) Assyrians (Israel’s enemy to the north).
IV. Great Acts of God in Israel’s History (83:9–12)
9–12 The future judgment of God is mirrored in the great acts of the Lord in Israel’s history. The psalmist selects events from the period of the judges (cf. Jdg 4–8). The omission of the names of the judges indicates that the primary deliverer was the Lord himself! The victory over the Midianites and their rulers was a reason for the Israelites to rejoice.
V. Shaming of the Enemies (83:13–16)
13–15 The psalmist likens the enemies’ lot to that of “tumbleweed,” “chaff,” and “forest.” The psalmist prays that the Lord will destroy their enemies as “fire” destroys forests and the vegetation on the mountains. He also prays that the Lord will confound the plotting of the wicked as by a “tempest” and “storm.”
16 The confidence of the nations will be shaken by God’s sovereign presence. The psalmist prays for the Lord to change their pride and boasting to “shame” (GK 7830). However, he shows a deep awareness of God’s gracious nature as he opens a door to those among the nations who will seek the “name” of the Lord.
VI. Prayer for God’s Action (83:17–18)
17–18 The psalmist trusts that the Lord will confound the wicked who scheme against him and the chosen people of God. He also prays that the nations may come to “know” the Lord as sovereign Ruler and as the covenant Lord. “Name” (GK 9005) signifies not only the benefits of forgiveness, grace, and mercy to those who love him but also his powerful acts of judgment.
Psalm 84: A Deep Longing for the Presence of God
This psalm contains a collage of diverse genres: hymn, prayer, lament, and a song of Zion. Its setting may reflect a festive procession to Jerusalem during one of the festivals.
I. Longing for the Courts of the Lord Almighty (84:1–4)
1–4 The love for the “dwelling place” (GK 5438) of the Lord is foremost in the heart of the psalmist as he reflects on the temple proper as the place of God’s symbolic presence, together with “the courts,” where the worshipers and pilgrims assembled. He physically longs for the experience of God’s presence. His total attention is on the “LORD Almighty,” the Great King, who is the “living God.”
Reflecting on the temple courts, the psalmist pictures the birds that make their nests in the temple eaves. The common birds have their nests and raise their young close to the “altar” of the Lord Almighty. The thought of these lowly birds in such a glorious place overwhelms the psalmist, who expresses his awe in the form of a blessing. As God’s blessing was not limited to the temple courts, the blessing on those “who dwell” (GK 3782) in the house of the Lord may well be extended to all who do the will of God.
II. The Blessing on the Pilgrims (84:5–7)
5–7 The psalmist blesses all who have put their confidence (“strength”) in the Lord. They trust the Lord for refuge, especially in times of need. The second part of the description is far from clear; as the NIV interprets it, it suggests a pilgrimage to Jerusalem.
The blessedness of God’s presence and help finds expression in the processional imagery of a road, a desert, and the abundance of water as the people of God pass from adversity (exile) to the blessedness of his presence in “Zion” (v.7). Faith in God is the ultimate goal, transforming weak people into those who “go from strength to strength” and the Valley of Baca into springs and pools (both images of God’s blessings).
III. Prayer for God’s Blessing on the King (84:8–9)
8–9 The psalmist turns to the Lord in a prayer for the king (“your anointed one”; GK 5431), who is the “shield” (i.e., protector) of his people. Since he too is dependent on the Lord’s blessing, the psalmist prays that the Great King may extend his goodness to the earthly ruler.
IV. Hymnic Praise (84:10–11)
10–11 The psalmist esteems one day of fellowship with God in service as a temple guard a thousand times better than receiving public recognition and wealth. The “sun” is symbolic of the era of restoration, often referred to by the words “light” and “brightness.” “Favor” (GK 8354) is God’s expression of grace by which he draws near to his own and shares his “glory” with them. As a result of this fellowship, he will shower all his “goodness” on those who walk in a “blameless” manner.
V. The Blessing of God (84:12)
12 The psalm ends by encouraging everybody to seek the Lord by putting their trust in him. “Blessed” (GK 897) are those who submit to the Great King, who grants his blessings to those who find their refuge in him.
Psalm 85: Surely His Salvation Is Near!
In the context of some national catastrophe, the people of God cry out for deliverance from adversity. This psalm is a national lament.
I. Proclamation of God’s Past Acts (85:1–3)
1–3 Restoration for Israel resulted from God’s sovereign acts of grace: removal of wrath and his forgiving of sin. The “wrath” and “fierce anger” of God occurred when his holiness had been offended by the sin and transgression of his people. They had been dispossessed of their lands, bereft of children and loved ones, and despoiled by the enemies. But the Lord graciously forgave the sins of his people. His forgiveness implies the removal of both sins and the consequences of sin. God exchanged his wrath for his “favor” (GK 8354). The “land” is his land and the people his people!
II. Laments and Prayer for Restoration (85:4–7)
4–7 The psalmist laments the recent problems that have deprived God’s people of enjoyment of God’s favor. He interprets them as expressions of God’s “displeasure” (GK 4088). The lamenting community prays that the Lord will “restore” (GK 8740) them by extending the benefits of his “unfailing love” (GK 2876)—which is synonymous with the enjoyment of God’s “salvation” (GK 3829), because salvation extends the benefits of God to his people: victory, peace, and enjoyment of this life and the life to come.
III. Anticipation of God’s Salvation (85:8)
8 In submission to the Lord, the people await his response. They receive assurance that the Lord “promises peace” and will thus grant them relief from their grief. After all, they are “his people, his saints.”
IV. The Oracle of Hope (85:9–13)
9 God’s “salvation” is “near,” but only those “who fear him” in the spirit of wisdom will inherit his benefits. The fullness of salvation brings his people “glory” (GK 3883), as they share in the benefits of God’s victory. God shares his glory with his own.
10–11 God alone can send “love” (GK 2876), “faithfulness” (GK 622), “righteousness” (GK 7406), and “peace” (GK 8934) as his messengers to accomplish his purpose. The four divine attributes are portrayed here as meeting and kissing one another. The Lord is the source of unfailing love. His love is faithful and his faithfulness is expressed in love. The new era establishes his “righteousness,” expressive of the evident kingship of God in and over his people. The extent of these benefits is further guaranteed by the contrastive complementary usage of “earth” and “heaven” in the sense of “everything.”
12 The promises of God extend to the enjoyment of the land. His blessings result in the enjoyment of “what is good,” i.e., the “harvest.”
13 The psalm began by reflecting on God’s past acts of salvation, and it ends by looking forward to final redemption. “Righteousness” (GK 7406), personified as a messenger, denotes God’s final victory and salvation. Those who fear him will enjoy the benefits of his kingdom of “righteousness.”
Psalm 86: Give Me a Sign of Your Goodness
This is the only psalm associated with David in the third book of Psalms. It is an individual lament psalm. His plea for mercy is based on his own needs, the lordship of God, his unique status as God’s servant, and the nature of God.
I. Prayer for Mercy and Confession of Confidence (86:1–5)
1–5 In his confession of need, David humbles himself in the presence of his God as a needy creature. He prays that the Lord will “hear” and answer his prayer by guarding his “life” (lit., “soul”; GK 5883, a word signifying the whole person). Hope begins with submitting oneself fully to the protection of God and is demonstrated by absolute loyalty to him. The psalmist trusts in the Lord and waits for his gracious response. He alone can transform adversity into “joy.” The Lord has promised to extend his benefits to all who call on him: his goodness, forgiveness, and love.
II. Prayer for Mercy (86:6–7)
6–7 The prayer is for God’s “mercy.” The phrase “cry for mercy” (GK 7754 & 9384) is a prayer from a needy heart. The prayer exudes confidence in the Lord’s help in the “day of my trouble.”
III. Hymn of Confidence in the Lord (86:8–10)
8–10 The anticipation for God’s favorable response leads into a hymnic expression of the greatness of God. There is no other God like the Lord, whose “deeds” are “marvelous” and “great.” David affirms his confidence in his God by proclaiming his great acts, by affirming his wholehearted commitment to the God who “alone” can do these wonders, and by expressing his belief that all people will one day submit themselves to the Lord and join with Israel in worshiping the Lord. They too will “bring glory” by bringing him their offerings and by obeying him. The Lord alone is God, and the gods of the nations are worthless.
IV. Anticipation of Deliverance (86:11–13)
11–12 In the confidence that the Lord will have mercy on him, the psalmist looks beyond the present troubles to his own renewed commitment to the Lord. In his desire to walk wisely in the presence of God, he asks for guidance and a new heart—an “undivided heart.” He longs for inner renewal so that he may walk “in your truth” and “fear your name” (i.e., gain a heart of wisdom; cf. Pr 1:7). This renewed commitment finds expression in words of praise to the Lord and glorious acts of obeisance to him.
13 The affirmation of confidence presupposes that this great God will and does deliver those who call on him. He remains true to his nature (vv.5, 13, 15), i.e., his “love” (GK 2876). Adversity is like “the depths of the grave” (or better “of Sheol”). Though “Sheol” (GK 8619) may denote the realm of the dead, it also connotes the experience of adversity that ultimately may be likened to death.
V. Prayer for Deliverance (86:14–17)
14–15 The “arrogant” and “ruthless men” may be a personification of adversity. In this world of alienation, the godly are often the object of persecution. Confidence is in the covenant God, who is known by his qualities of compassion, grace, patience, love, and fidelity.
16–17 The psalmist repeats the prayer for divine “mercy” (cf. vv.3, 6). He looks as a “servant” for the “strength” of the Lord. He is “the son of your maidservant” (or “your faithful son”; see NIV note). The “sign” (GK 253) of God’s goodness is some evidence of the Lord’s care for his servant. He has cast himself on the promises of God, on his past great and marvelous acts, and on his attributes. He prays that his faith will triumph and that the enemies of God may witness the evidences of the Lord’s fidelity so as to shame them.
Psalm 87: Glorious Things of Thee Are Spoken
As rich as the theology of this psalm is, its exegesis has raised many issues. It is usually associated with the Zion Psalms (48; 76; 84; 122; 137).
I. Hymn in Praise of Zion (87:1–2)
1–2 Zion, the city of God, symbolizes God’s kingdom presence. He has established it on earth (cf. Heb 11:10) by entering into a covenant relationship with Israel (cf. 114:2). Jerusalem was located on a mountain, often designated as Mount Zion or God’s “holy mountain” (99:9; cf. 3:4; 15:1; Isa 11:9; 65:25). The special quality of Jerusalem did not reside in her natural holiness but in the “love” of God. The phrase “the gates of Zion” is a poetic reference to “Zion.” “Dwellings of Jacob” may denote the Israelite cities that have not been chosen as the religious center.
II. God’s Register in Heaven (87:3–6)
3–6 The psalmist suddenly changes his focus from the earthly Jerusalem to the glorious future of the “city of God,” about which he is ecstatic. The Lord himself has revealed the glories of Zion through his prophets. Among the nations he records are Rahab (meaning Egypt), Babylon, Philistia, Tyre, and Cush. These nations represent the various powers that dominated much of Israel’s history as oppressors, troublers, and enticers. Regardless of the past, individuals from these nations may still participate in God’s “city.” The participants are “those who acknowledge” (GK 3359) him, i.e., who worship the Lord as the living God. On this confession their names are recorded as having been “born in Zion.” Thus Zion here goes beyond the city on earth to the city of God, where all the names of the godly are recorded.
III. The Joy in Zion (87:7)
7 The psalmist concludes with a scene on earth. The crowds in the earthly Jerusalem are celebrating the glory of Zion: “All my fountains are found in you.” Zion is associated with “the fountain of life,” of “salvation” (Isa 12:3), “a river whose streams make glad the city of God” (Ps 46:4).
Psalm 88: A Prayer in the Darkness of Despair
This is an individual lament psalm in which the psalmist knows nothing but sorrow. However, even in the darkness of his grief, he turns to the Lord for deliverance.
I. Prayer for Help (88:1–2)
1–2 In the midst of tribulation, faith holds on to the God who has promised to deliver. In his suffering and perpetual anguish, the psalmist prays day and night with the hope that the Lord will respond to his prayer. This prayer is a deeply piercing shout for divine help.
II. The Experience of Dying in Life (88:3–5)
3–5 The psalmist’s adversity has been with him for so long that he is satiated, but not with God’s blessings. He is so deeply galled that he feels his life ebbing away from him. He exists like a shade, “a man without strength.” He further compares himself with an unknown soldier who together with “the slain” was buried in a mass grave. He experiences the absence of God, like those who are dead. He does not deny God’s remembrance and care but is speaking the way adversity often appears to people.
III. It Is the Lord’s Doing (88:6–9a)
6–9a The lament turns into an accusation. He feels like a dead man, having been placed by God in “the lowest pit” and in “the darkest depths.” God has treated him like the wicked. Therefore he indicts God with oppressing him unjustly and with removing even his “closest friends.” God’s “wrath” has overpowered him like “waves,” leaving him utterly helpless. His situation is like that of Job.
IV. Prayer for Help (88:9b–12)
9b–12 In his “grief” the psalmist continually entreats the Lord. The Lord had shown to his people his “wonders,” “faithfulness,” “love,” and “righteous deeds”; the psalmist, however, feels far removed from God’s righteous deeds. If he were to go to “the grave,” he would be unable to praise God. He speaks about death as a place where there is nothing but “darkness.” He longs for the Lord’s full deliverance and his covenant mercy.
V. It Is the Lord’s Doing (88:13–14)
13–14 In his torment the psalmist has called on the Lord “every day” (v.9), and he keeps on bringing his petitions before him “in the morning.” His persistent prayers mark him as a godly man who believes in the Lord’s righteousness and fidelity, but he still feels rejected. The depth of despair is most acutely experienced by those who have tasted the goodness of God and the closeness of communion with him.
VI. The Experience of Dying in Life (88:15–18)
15–18 The lament concludes by tying together the major themes. (1) The psalmist has suffered for a long time. (2) He is completely engulfed by adversity and sees no way of escape. (3) He is exhausted to the point of “despair” (GK 7041) because of his inability to cope with the Lord’s “terrors.” (4) He knows that the Lord is sovereign even in calamity. (5) He is abandoned to himself and to his God. He prays for deliverance all alone, separated even from his “closest friend.” Though the psalm ends on a lament, faith triumphs, because in everything the psalmist has learned to look to “the God who saves” (v.1).
Psalm 89: Will You Reject Us Forever?
There is little agreement on the type or genre of the psalm.
I. A Hymn of the Lord’s Kingship (89:1–18)
A. Individual Praise of the Lord’s Kingship (89:1–2)
1–2 The theme of this portion of the psalm is in praise of the Lord’s “great love” (GK 2876). That love is constant, as promised and confirmed in the covenant. His commitment to David is guaranteed by God’s rule over “heaven.” The Lord has established his “faithfulness” to David far from the changes of this earthly scene.
B. the Lord’s Fidelity to David (89:3–4)
3–4 The Lord is committed to David, his “chosen one” and “servant.” “Chosen one” (GK 1040) emphasizes the special “covenant” (GK 1382) relationship as the king is elected by the Lord himself to serve in his behalf. “Servant” (GK 6269) emphasizes the special role of being the Lord’s representative to the people. Even when the party with whom the Lord makes his covenant breaks it, its binding nature obligates the Lord to fulfill its terms. He himself will “establish” (GK 3922) the rule of Davidic dynasty.
C. Heavenly Praise of the Lord’s Kingship (89:5–8)
5–8 The Lord has established his love in heaven. Rather than being jealous of David’s special privileges on earth, heaven rejoices in God’s kingship. His rule is unquestioned by “the holy ones” (the “heavenly beings”). They praise God for his “wonders” and “faithfulness.” He is “greatly feared,” “awesome,” and “mighty.” The heavenly hosts serve him willingly as “God Almighty.” They constantly stand in awe of the splendor of the Lord.
D. The Lord’s Universal Rule (89:9–13)
9–13 The Lord’s rule is also found on earth, extending even to the wild and foaming sea. Rahab, possibly identical with Leviathan (cf. 74:14; 104:26), represents any overt expression of hostility, such as that of the Egyptians (cf. 87:4; Isa 30:7; Eze 29:3; 32:2), who were defeated at the Red Sea (cf. Ex 14:15). The Lord’s sovereignty over the earth was established when he created everything. Mounts Tabor and Hermon join together with all creation in praising the Lord. All creation witnesses to his dominion, strength, and victorious rule, symbolized by “your arm” and “your hand.”
E. The Lord’s Fidelity and Congregational Praise (89:14–18)
14 The Lord’s rule is full of “righteousness and justice.” More than that, he is also full of “love and faithfulness.”
15–18 The subjects of his rule are “blessed” under his administration, joining with creation in praise of their Redeemer. Unlike creation God’s people benefit from his personal presence, “righteousness,” exaltation, and protection. The true subjects have learned to exult in his name, rely on his favor, acknowledge his sovereignty, and respond to his holy presence.
II. The Covenant With David (89:19–37)
These verses share words and thoughts with 2Sa 7:4–17. The covenant with David was a further development of the Abrahamic and Sinaitic covenants.
A. Word of Promise (89:19–29)
1. Choice of David (89:19–23)
19–20 The Lord revealed through the prophet Nathan “in a vision” (cf. 2Sa 7:4) that he had chosen David to be his “servant . . . anointed” with “sacred oil.” The Lord “exalted” him, bestowing on him “strength.”
21–23 The real source of David’s power and authority lay in the Lord’s presence and purpose. The mighty “hand” and “arm” of the Lord strengthened David in all his exploits. No one could say that David was strong by himself. The goal of the Lord’s succor was to extend his dominion over earth. Since his purposes stand, no power on earth can thwart him.
2. Promise of universal reign (89:24–25)
24–25 The Lord himself will increase David’s regime and cause it to flourish. His love and fidelity will surround David. In his name all the Lord’s promises toward David will be fulfilled. The glory bestowed on David will ultimately be recognized by all nations.
3. Promise of messianic reign (89:26–27)
26–27 The messianic ruler will be treated as a son rather than as a vassal or servant. In this relationship he will more fully experience God’s power of deliverance as “the Rock my Savior.” The primacy over the nations is given to the Davidic king. He is recognized as “my firstborn,” even as Israel is the “firstborn” of the Lord (Ex 4:22; cf. Jer 31:9; Rev 1:5). Furthermore, he is “the most exalted” king among the nations.
4. Choice of descendants (89:28–29)
28–29 The Lord renews his commitment to David in affirming his “covenant” of “love” and “faithfulness,” which extend “forever,” as long “as the heavens endure.”
B. Word of Warning (89:30–37)
In assuring the Davidic dynasty glory, divine support, and continuity, these promises are conditional. The responsibility lies on each king to fulfill his role as a representative of God’s rule on earth.
1. Warning (89:30–32)
30–32 The Lord expects the Davidic king to be loyal to him by keeping his law, statutes, decrees, and commands. “Sin” and “iniquity” are expressions of rebellion against the Lord. The penalty for disobedience was severe: The Lord would not withhold “the rod” (GK 8657), a symbol of authority and an instrument of inflicting wounds.
2. Affirmation of love (89:33–34)
33–34 Yet the “love” (GK 2876) of God outweighs his judgment. Though he may discipline severely, he will still extend his love to David’s offspring. The Lord will never “violate” his own covenant; what he has promised by oath stands.
3. Affirmation of promised word (89:35–37)
35–37 The emphasis here lies on the fidelity of God. His commitment to David’s place in the history of redemption is such that it is on a par with the heavens (cf. v.29). The covenant with David is so important to the Lord that he has sworn by himself that David’s lineage will be seated on the “throne” (GK 4058), symbol of divinely granted authority over the earth.
III. A Lament (89:38–51)
A. Complaints Against God (89:38–45)
38–40 The God who decreed the Davidic covenant (v.19) has “rejected” (GK 2396) his “anointed one” (GK 5431). In his anger he seems completely unconcerned with his covenant. The acts of casting the crown into the dust, spurning the covenant, and destroying the fortifications are usually associated with the activities of Israel’s enemies. Here, however, God is the perpetrator of the hostile acts. The Lord has abandoned his people and rejected the covenant of “love,” i.e., the covenant with David.
41–45 Instead of coming to the support of his own people, the Lord has given victory to Israel’s enemies because the Lord raised their “right hand.” With Israel’s defeat David’s crown and honor are cast to the ground. It appears that the Lord has flouted every promise made to David, including the perpetuity of his dynasty. The image of the “mantle of shame” denotes the disgrace of the Davidic dynasty.
B. Questions and Petitions (89:46–51)
46–51 The questions here bring out the intensity of the psalmist’s agony. If the Lord continues to hide his face and to maintain his “wrath,” faith and hope may yield to despair. Hence the psalmist prays to the Lord to remember that his people are human. The phrase “how fleeting is my life” underscores that need, as the psalmist pleads with the Lord to renew his “love” during his lifetime. Instead of enjoying God’s acts of his “former great love” sworn to David, the people are perishing and the “anointed one” is mocked. The psalm ends on a note of disorientation, a paradox with the opening affirmation of God’s love. What a shocking contrast!
IV. Doxology (89:52)
52 The third book of Psalms concludes with a doxology. In spite of the concluding questions raised by Ps 89, the doxology affirms the necessity to praise the Lord as an appropriate response to all circumstances in life.
Book IV: Psalms 90–106
Psalm 90:Teach Us to Number Our Days
This psalm is a reflection on the transience of life. The superscription attributes it to Moses.
I. The Lord Is God (90:1–2)
1 The psalm begins with and ends on an affirmation of God as “the Lord” (GK 151), the Creator and Ruler of the universe. The Lord himself has been Israel’s “dwelling place” (GK 5061), the oasis of refreshment and encampment for his people for many generations. The metaphor is related to the imagery of God’s protection.
2 The psalmist expresses the greatness of God’s fatherly care in the imagery of birth. It is not entirely clear who is giving birth: God or the earth? More likely it is the earth giving rise to mountains, but not apart from the creative role of the Lord in the process of the formation of the earth (cf. Ge 1:11, 20). The confessional statement “you are God” affirms both God’s kingship over creation and his otherness.
II. God’s Authority Over Humanity (90:3–6)
3–6 In comparison with God, humanity is nothing but “dust.” In comparison with God’s eternity, a person’s brief span of life is likened to “new grass,” which shoots up only shortly to be parched. “Morning” and “evening” depict the brevity of life. Even if someone were to live to a thousand years, in God’s reckoning it would be but “a day” or, even less, “a watch in the night” (i.e., a four-hour period). We may look at our fellow beings as strong; but as far as God is concerned, they may be swept away as by the waters of the flood.
III. God’s Wrath (90:7–10)
7–10 The psalmist explains that human frailty and anxiety are an expression of God’s judgment. The Lord’s “anger” and “wrath” create a barrier between the Lord and us, as we become more aware of our “iniquities” and “secret sins.” “Iniquity” (GK 6411) denotes our awareness of sin, and “secret” (GK 6623) sins are those hidden from the public eye but seen by the Lord. Since the Lord sees every sin we commit, his wrath is always there. Our lives are therefore marked by brevity and by vexation.
IV. Proper Response to God’s Wrath (90:11–12)
11–12 Human beings generally do not pay attention to the divine law of sin and retribution. The question “Who knows. . .?” is to be understood as a strong affirmation: “Nobody knows. . .!” But those who fear the Lord are fully aware of the fierceness of his anger. To “number” (GK 4948) one’s days is an act of recognition of the vast difference between God and finite humanity. The wise reckon continually with God’s existence and human accountability. They pray for “a heart of wisdom” and are receptive to divine revelation/instruction: “teach us.” Wisdom begins and ends with the fear of the Lord (cf. 111:10; Pr 1:7).
V. Prayer for God’s Mercy (90:13–16)
13–16 The psalmist’s prayer consists of three elements. (1) He prays for restoration to God’s favor. Though they are suffering, they are still his “servants,” and they are waiting patiently for a new beginning (cf. “in the morning”) of the “compassion” of their Master. The favor of God is particularly known as his “unfailing love” (GK 2876). (2) The psalmist prays that the Lord will restore the joy of his people’s salvation. They have sung and will continue to sing of God’s “deeds,” longing for a renewed demonstration of them. (3) God’s people long for the continuity of divine blessings rather than an occasional evidence of his love.
VI. May the Lord Be Our God (90:17)
17 In conclusion the psalmist prays that God’s “favor” may rest on his people and “establish” (GK 3922) them as having value. The Lord’s acceptance of his own assures a certain permanence of their work. Life under the sun may be vain; those under God’s judgment can accomplish no ultimate good. But frail and sinful as human beings are, the love of God can transform what is weak to his own glory.
Psalm 91: In the Shelter of the Most High
Psalm 91 contains both a wisdom psalm (vv.1–13) and a divine oracle (vv.14–16).
I. Invitation to the Protection of God (91:1–2)
1–2 The blessings of godliness and the pursuit of wisdom are for all who seek God as their highest good in life. To this end the psalmist employs several names for God: “Most High” (GK 6609), “the Almighty” (GK 8724), “the LORD” (GK 3378), and “my God” (GK 466). These names evoke confidence in the power of the Creator God and in the endearing love of the covenant Lord.
The description of God’s protection contained in this psalm is couched in metaphorical language. “Shelter” and “shadow” suggest the imagery of a mother bird under whose wings baby birds find safety. “Refuge” and “fortress” suggest a military installation. Thus, those who trust in the Lord enjoy his hospitality and protection.
II. Forms of Protection (91:3–8)
3–4 The Lord protects his people from any adversity by evil people, likened to “the fowler’s snare” and “the deadly pestilence.” He protects them as with feathers (cf. “his wings”). The “shield” and “rampart” develop the imagery of “refuge” and “fortress.” The Lord’s care is both tender and sufficient because he is faithful to his people.
5–7 The protection of God extends to both day and night. He gives security from all natural and supernatural causes of “fear.” Afflictions come on the wicked as just expressions of God’s provocation, but those who fear him need not be afraid of the “arrow” that brings diseases. There is no limit to his protection because he has full authority over all things that happen on earth. The greatness of God’s protection is further amplified by the ratio of “a thousand” or even “ten thousand” to one.
8 Seeing God’s salvation with the eye of faith further encourages the godly, whom the Lord has promised to protect and bless. The godly will witness the justice and fidelity of the Lord as well as the punishment of the wicked.
III. Invitation to the Protection of God (91:9–10)
9–10 The psalmist’s personal experience encourages people to embrace the way of wisdom by making “the Most High” one’s “dwelling” (GK 5061). In him they find “refuge,” and they can be confident that whatever happens on earth is with his knowledge. Nothing happens outside his will, whether “harm” or “disaster.”
IV. Forms of Protection (91:11–13)
11–13 The Lord charges “his angels” with the protection of the godly, wherever they may be. They have been charged with lifting the godly out of danger and delivering them. The Lord may permit many things to happen to his children, but they know that no power is outside God’s control.
V. The Oracle of Salvation (91:14–16)
14–16 The Lord announces his salvation oracle to all who “love” him and “acknowledge” (GK 3359) his name. “Love” (GK 3137) signifies a deep longing or desire for the Lord. The fullness of his redemption becomes real in those who long for it. The relationship finds expression in communion, in answered prayers, and in the rewards due to wise living. The Lord assures his own that they will enjoy themselves in this life and in the life to come. They will see his “salvation” (GK 3802).
Psalm 92: In Praise of the Lord
Psalm 92 embodies a hymn (vv.1–3) and an individual thanksgiving (vv.4–15).
I. Hymn in Praise of the Most High (92:1–3)
1–3 “Praise,” “make music,” and “proclaim” all accent the place of praise as an external response to the acts of God. The Lord expects his people to respond in exclamation of his “name” (GK 9005) with which all of his beneficent acts are associated. As always, the occasion for praise is the evidence of the Lord’s “love” (GK 2876) and “faithfulness” (GK 575). As the priests and Levites prepared the morning and evening sacrifice (cf. Ex 29:39–41), the Levitical singers led God’s people in worship, using a “ten-stringed” instrument, a “harp,” and a “lyre.”
II. Hymn of Thanksgiving (92:4–14)
A. Joy in God’s Works (92:4–5)
4–5 The acts of God must not be separated from his “love” and “faithfulness,” because his “deeds” are expressive of his inner nature. The “deeds” are his mighty acts of deliverance. He abases the wicked and exalts the righteous.
B. Judgment on Folly and Exaltation (92:6–8)
6–8 There are two responses to God’s works in redemptive history. The wicked respond like wild animals (the word “senseless” [GK 1280] is expressive of animal-like behavior). They begin and end with themselves, with no respect for God. Even when they increase in power and prestige, they are nothing but grass, which quickly perishes in the heat.
In contrast, the psalmist leads the people of God in a response of faith. “Exalted” (GK 5294) connotes the Lord’s authority as the supreme Judge. Because the Lord rules and judges, the psalmist sings praise to him for bringing down the wicked and for sharing his exalted glory with his saints.
C. Judgment and Exaltation (92:9–11)
9–10 The Lord’s exaltation will vindicate his people, removing completely and suddenly any opposition to his sovereignty. In contrast to his judgment on evildoers, the Lord bestows his favor on the godly. “Exalted” (GK 8123) expresses how God’s people are rewarded richly by the supreme Judge. It is uncertain what kind of an animal the “wild ox” is, but its power and ferocity are proverbial. The imagery of “horn” evokes the metaphor of “oil,” as oil was poured from a horn (cf. 1Sa 16:13).
11 God’s justice in life is one aspect of the hope of the godly. Another aspect is the complete cessation of evil. Evil and God cannot coexist. In the affirmation of God’s past acts lies hope for a greater future!
D. The Prosperity of the Righteous (92:12–14)
12–14 The wicked are easily swept away whereas the “righteous” are likened to a “palm tree” and to “a cedar of Lebanon.” Both symbolize strength, longevity, and desirability. The representation of trees growing and bearing fruit “in the courts” of the Lord suggests the closeness of the righteous to their God. Whereas the wicked perish prematurely, the godly rejoice in the promise that the Lord’s favor rests on them even in old age.
III. Praise of the Lord (92:15)
15 The godly “proclaim” in hymns of praise and thanksgiving the mighty deeds of the “upright” Lord. They exclaim that he is their “Rock” (GK 7446), on whom they rely for sustenance and stability. He does not disappoint his children, because “there is no wickedness in him.”
Psalm 93: The Lord Reigns Gloriously
This psalm belongs to a group of psalms (47; 93–100) that affirm the Lord’s rule over the earth.
I. The Lord’s Glorious Kingship (93:1a–b)
la–b God’s reign is evident in his creation. His rule is visible, as his glorious mantle spreads out all over his kingdom. His works reveal the nature of the Great King: his glory and strength.
II. The Lord’s Kingship on Earth (93:1c–2)
lc–2 The Lord established his kingship on earth when he created the “world.” The nations may rage against his rule, but it will not fall. The Lord is “from all eternity.”
III. The Lord’s Kingship Over the Seas (93:3–4)
3–4 The “seas” is a metaphor of the nations (cf. Ps 89:9–10). Though the waters rise up and “pound” with great force, the Lord is “mightier.” He has also established his kingship over the seas.
IV. The Lord’s Glorious Kingship in Jerusalem (93:5)
5 God’s “statutes” are symbolic of the cove nant relationship, as they testify to the people of Israel of the revelation entrusted to them. God’s glory radiates throughout the created order, as the revelation of his hiddenness (i.e., his “holiness”). God’s covenant is “firm,” as are his presence and promises, “for endless days.”
Psalm 94: The Lord Is the Judge of the Earth
Psalm 94 is made up of two parts: a national lament (vv.11–15) and an individual lament (vv.16–23), which bring together the individual and the community in their common concern.
I. The God of Vengeance (94:1–2)
1–2 The Lord, the covenant God, is “the God who avenges”! His vengeance is not vindictive but a response to the evil perpetrated by the wicked. Evil has its own rewards, namely, “what they deserve.” The prayer for the Lord to “shine forth” is a prayer for a theophany, when the Lord appears in his royal splendor to bring justice into a world of anarchy. When he appears, he will “rise up” in judgment as the “Judge of the earth.”
II. TheArrogant Words of the Wicked (94:3–7)
3–7 The questions bubble forth as the psalmist reflects on the arrogance of the wicked. They excel in boastful rejoicing in their power. Their speech is like a spring, gushing forth nothing but insolent words. When the ungodly harass God’s children, they brazenly affront the Lord. Any deprivation, prejudice, injustice, or trampling on the rights of God’s people is a throwback on the Lord, who has promised to care for his people.
III. Rebuke of the Wicked (94:8–11)
8–11 The psalmist addresses the folly of evil by a rebuke. The wicked foolishly establish their little kingdoms on earth, believing that there is no God who will call them to account. They need to know that the Lord knows what is in the hearts of all humans. His hearing and seeing may result in judgment and in deliverance (cf. Ex 2:24–25).
IV. Blessing of the Wise (94:12–15)
12–15 All wisdom comes from God, even the wisdom found among the nations. However, the Lord has given his own people a clearer form of revelation, and those who respond wisely to his instruction are “blessed” (GK 897). They receive his protection from whatever disasters others may plot against them. God’s commitment extends to “his people” by covenant. Theirs is the promise of the kingdom, characterized by the order of God, which “all the upright in heart” seek (cf. Mt 5:6; 6:33).
V. The Lament on Account of the Wicked (94:16–21)
16–19 The psalmist returns to the prayer for divine vindication. He knows that the Lord alone will “rise up” and “take a stand” as the royal Judge. He admits that he nearly slipped away into the netherworld. Yet he experienced the presence of the Lord by the support of his “love” (GK 2876). He further confesses that he was nearly overwhelmed with despair, but the Lord came to his rescue.
20–21 It seems as if the reign of corruption, unjust decrees, and oppression of the righteous live side by side with the reign of God. But the psalmist knows that human autonomy can never exist together with God’s purpose of establishing his kingdom on earth. A human kingdom is destructive, whereas the kingdom of God is restorative.
VI. Confidence in the Vengeance of the Lord (94:22–23)
22–23 The psalmist closes by calling on the godly to cast their lot with his God. He is the “fortress” and “rock” for all who “take refuge” in him. He will repay the wicked for their boastful words and oppressive acts. The godly hold firm that the kingdom is the Lord’s and that he will vindicate them by destroying the wicked and by removing all forms of evil from this world.
Psalm 95: Let Us Kneel Before Our Maker
Though this psalm is not explicitly a psalm ascribing kingship to the Lord, its theme is nevertheless in harmony with the spirit of these psalms.
I. Call to Worship (95:1–2)
1–2 The community is summoned to come together for the purpose of celebration. The object of the joyous ceremony is no other than “the LORD” (GK 3378), and the occasion is an act of deliverance. “The Rock of our salvation” defends and delivers his people, and the people respond with “thanksgiving.” The community worships the Lord in word and music.
II. Hymn to the Lord the Creator-King (95:3–5)
3–5 The exaltation of the Lord is due him because he is “the great King” who alone rules over all his creation. The nations may have their deities, but the God of Israel is exalted over all the “gods” of the nations. The Lord’s creative acts constitute the ground of his kingship.
III. Call to Worship (95:6)
6 “Worship” (GK 2556) is a concrete act of obeisance, expressive of one’s devotion to the Lord. The reason for worship is placed within the context of God’s universal kingship and his covenant love.
IV. Hymn to the Lord, the God of the Covenant (95:7a-c)
7a-c The people of God approach him with a hymn celebrating God’s commitment. As their “Maker” he is also their shepherd, and they are “the people of his pasture,” i.e., “the flock under his care.”
V. Response and Reflection on the Lord’s Judgment (95:7d-11)
7d-9 God’s relationship with his people has been marred by apathy and outright disobedience. “Today” is still the moment of grace. At “Meribah” (“contending”) and “Massah” (“testing”) Israel had acted wantonly against the Lord. These places symbolize a whole generation of faithless Israelites who dared to challenge the Lord, even though they had witnessed all the mighty works in Egypt, by the Red Sea, and in the desert.
10–11 The Lord cared for the generation of the desert for “forty years,” though their “hearts” were corrupt and they repeatedly proved that they did not love the ways of God. The psalmist reminds his audience of the Lord’s anger with his people. He loathed them as a righteous person loathes sin. Thus they could not and did not enter into the “rest” of God (see Heb 3:7–4:11).
Psalm 96: The Lord Will Judge the World in Righteousness
This psalm belongs to a group of psalms (93–100) that affirm the Lord’s rule over the earth and form a subcategory of the descriptive praise psalms.
I. Proclamation of Universal Praise (96:1–3)
1–3 The content of the praise is “the new song,” i.e., a fresh outburst of praise to God, occasioned by a new act of “salvation” (also known as “his marvelous deeds”). The exact nature of the salvation may include all acts in redemptive history: creation and redemption. The people of God must give leadership by giving “praise” to his name every day.
II. The Majesty of the Lord (96:4–6)
4–5 The hymn exclaims the Lord’s greatness, his being “worthy of praise,” and his awe-inspiring nature. The Lord alone is God. The pagans may claim that their gods have power over the heavenly realms, but this is excluded by virtue of the Lord’s sole claim to having created “the heavens.”
6 God’s royal glory is evident in creation. We are surrounded by the evidences of his royal presence: “splendor and majesty . . . strength and glory.”
III. Proclamation of Universal Praise (96:7–9)
7–9 The ascription of “glory” (GK 3883) to God may be in the form of the praise in worship or the presentation of an offering in the temple. The combination of “glory” and “strength” brings out the nature of his powerful acts. They reveal his royal “splendor.” The entire earth is invited to participate. The Lord expects reverence, submission, holiness, and awe of his divine majesty and presence.
IV. The Rule of the Lord (96:10–13)
10–12 The second hymn ascribes dominion to the Lord. He has established his rule on earth by his creation and his rule with “equity.” The coming of God as Judge is a cause for all nature to rejoice and be glad.
13 The Lord comes to establish “righteous ness” and “truth” on earth. The hymn closes on the same motif that it began with: the affirmation of God’s rule-both his vengeance on the ungodly and deliverance for the godly.
Psalm 97: The Joys of Zion
This psalm belongs to a group of psalms (93–100) that celebrate the Lord’s kingship and form a subcategory of the descriptive praise psalms.
I. The Revelation of the Lord’s Glory (97:1–6)
1 The psalm opens on a positive affirmation of the reign of the Lord, which extends to all “the distant shores” of the earth. The nature of the Lord’s reign is much more important than the fact that he reigns.
2–6 The magnificent portrayal of the Lord’s coming in “clouds and thick darkness” is reminiscent of Israel’s experience at Mount Sinai; it also designates the awesome nature of the Day of the Lord (cf. Joel 2:2; Zep 1:15; Rev 11:5). His coming is so great that it “lights up the world,” shakes the earth, and melts the mountains. The revelation of God’s glory is overwhelming.
II. Exhortation to Worship (97:7)
7 The nations must come to the true worship of the Lord. If they persist in idolatry, they will be put to shame. Idols are be proven worthless on the day of the Lord’s coming.
III. Zion’s Worship (97:8–9)
8–9 The people of God rejoice in his rule. They confess that “truly” the Lord is “the Most High” over the earth and above all angels.
IV. The Effects of the Lord’s Glorious Rule (97:10–12)
10–12 The godly “love the LORD”; they are wise in that they hate anything tainted by evil. They need not fear the day of the Lord’s appearance, because he will protect them from the wicked. They will enjoy the benefits of the rule of God. “Light” (GK 240) signifies the blessed state of redemption and victory. The “righteous” and “upright in heart” will enjoy the new age of restoration as the dawning of light. The exhortation to rejoice anticipates the Lord’s coming with his blessings.
Psalm 98: A New Song to the Lord
This psalm reflects on the reasons for God’s universal praise. This psalm also anticipates the universal restoration of all things, when God’s kingdom will be established on earth.
I. Joyful Celebration of Past Acts of Deliverance (98:1–3)
1–2 The “new song” celebrates the Lord’s victory. The worshiper moves from a reflection of one specific event to the worship of the Redeemer-God. The “marvelous things” (GK 7098) are the acts of the Lord done in his own power. The nations witness that the Lord is victorious as he blesses his people.
3 The motivating factors for the demonstration of God’s power are his “love” (GK 2876) and his “faithfulness” (GK 575) to his covenant people. They who asked to be “remembered” in love and compassion at the time of the Exile have experienced that the Lord does remember. Though the primary focus is on Israel, the Lord provokes the “ends of the earth” to jealousy.
II. Worship of the Great King (98:4–6)
4–6 All the inhabitants on earth must prepare themselves for God’s coming by an open welcome, shouting “for joy,” bursting “into jubilant song,” and making “music.” This praise is in response to the expectation that his salvific acts will benefit all who rejoice.
III. Joyful Anticipation of God’s Coming (98:7–9)
7–9 Nature echoes and reverberates the joy of God’s people as they anticipate the coming of the Great King. The rejoicing of animal and plant life in the sea and on earth constitutes the totality of all of created life. The “groaning” of nature (Ro 8:19–21) will give way to rejoicing. At his coming, the Great King will fully establish his victorious dominion over the created world in “righteousness” and “equity.”
Psalm 99: The Lord Is the Revealer-King
This psalm belongs to a group of psalms variously designated as the enthronement psalms or the psalms celebrating the Lord’s kingship (93–100).
I. The Exaltation of the Lord in Israel (99:1–5)
1–5 The Lord is highly exalted in heaven, as he “sits enthroned between the cherubim.” The imagery of the cherubim derives from the ark of the covenant, whose lid was a gold slab on which two cherubs with spread wings stood (Ex 25:17–22). The ark of the covenant signified the establishment of God’s kingdom on earth and as such became known as his “footstool.” The sovereign and glorious rule of the Lord should inspire all inhabitants of the world to “tremble” and “shake.” The nations must praise the “name” with which the acts of redemptive history are associated—the name “LORD” (GK 3378).
The nature of the King’s rule is like his character: “holy” (GK 7705), “mighty” (GK 6437), and “just” (GK 5477). He has “established equity” and done what is “right” for the sake of his people (“Jacob”). Because the Lord is “exalted” over the nations, the people of God must lead the nations in “exalting” the Lord.
II. The Revelation of the Lord to Israel (99:6–7)
6–7 The word “priests” (GK 3913) should not be taken too narrowly, because in the strict sense Moses was not a priest. The noun is here loosely used for “servants” or “intercessors.” Moses, Aaron, and Samuel interceded on Israel’s behalf. They “called” on his “name” in intercessory prayer, and he responded to their prayers. He performed mighty wonders on behalf of his people and he also revealed himself as “he spoke to them from the pillar of cloud.”
III. The Exaltation of the Lord in Israel (99:8–9)
8 The psalmist restates that the Lord has been good to Israel, as he “answered them.” He is a consuming fire to those who deprive him of his rights, but he is gracious in that he readily forgives the people.
9 Because of the Lord’s greatness, holiness, and justice, the people of God must submit themselves to his lordship by exalting him. Thus they may give leadership to the nations. Worship is an act of submission to his kingship and a proper response to his awe-inspiring presence.
Psalm 100: The Lord Is God and He Is Good
In hymnic form the worshipers sing about the Lord and his covenant relationship with his people.
I. Call to Give Thanks (100:1–2)
1–2 The psalmist calls on “all the earth” to come before the Great King. The nations must recognize that the Lord is God, by whose grace and blessings his people exist. Submission to his rule comes out of a response of joy and gratitude for his covenant promises. The “gladness” (GK 8525) reflects the joy in living in harmony with the Creator, Redeemer, and King.
II. Celebration of the Covenant (100:3)
3 The imperative “know” (GK 3359) signifies acknowledgment or confession. The people confess him as covenant Lord, their only true God. They also confess their accountability to him and their privileged position. The Lord, in turn, cares for them (cf. the shepherd imagery used here).
III. Call to Give Thanks (100:4)
4The communal confession arouses another invocation to give thanks to the Lord. The worshiping community enters the temple courts through the gates. They come “with thanksgiving” and “with praise,” appropriate sacrifices for all the benefits they have received.
IV. Celebration of the Covenant (100:5)
5 God’s people adumbrate God’s name on account of his goodness to them. He is “good,” full of “love” (GK 2876) and “faithfulness” (GK 575). He remains faithful to his people because he has covenanted to do so.
Psalm 101: Commitment to Excellence
Clearly the psalm belongs to the royal psalmsy and further it is in the form of a declaration of commitment.
I. The King’s Commitment to God’s Kingdom (101:1–3a)
1–3a Because of the Lord’s constancy in his “love” (GK 2876) and his administration of “justice” (GK 5477), the psalmist breaks forth into thanksgiving and is motivated to lead “a blameless life” before God. His loyalty is to the Lord and not to the ways of this world. The brief prayer “when will you come to me” suggests a need, either personal or for the people, though there is no indication of the original situation.
II. Hatred of Evil (101:3b-5)
3b-5 The godly leader shuns evil in any form. In his law, the Lord required his covenant people to put him before their eyes, to cling to him with all their heart, and to know him (cf. Dt 11:18, 22; 30:20). Slander, gossip, and false witness bring out the heart condition of people. A false testimony may injure someone’s reputation or even bring a wrong verdict. A royal judgment will rest on those who are not acting rightly within the covenant community.
III. Love for God’s People (101:6)
6 The king recognizes all those who are “faithful” and “blameless.” He invites only people of integrity to “dwell” with him and serve in his presence as appointed courtiers.
IV. Hatred of Evil (101:7)
7 The king excludes from dwelling in his house and joining his administration all who do not conform to God’s high standards of integrity.
V. The King’s Commitment to Justice (101:8)
8 The king further vows that in his daily routine of dispensing justice he will further advance the theocratic goals. The “wicked” and the “evildoer” have no place in Jerusalem, “the city of the LORD.” He will bring an end to their reign of terror.
Psalm 102: You Remain, but I....
This psalm is classified as one of the seven penitential psalms (Pss 6; 32; 38; 51; 102; 130; 143). In an individual lament, the psalmist emphasizes the suffering and discipline often associated with sin.
I. Introductory Prayer (102:1–2)
1–2 The psalmist roots his introductory prayer in the vocabulary of the liturgical traditions of his time.
II. Lament (102:3–11)
3–11 The psalmist compares his life to “smoke,” “glowing embers,” withered “grass,” birds, and “an evening shadow,” which all express the transitoriness of life. In the tension of being and not-being, the psalmist despairs. He is full of feverish anxiety, experiences adversity, and is alone in his suffering. In his depressed condition, he forgets to eat and drink. Consequently he wastes away to mere “skin and bones.” His enemies look at him as having been abandoned by his God. Yet the psalmist knows that the Lord has not rejected him because of his sin. He suffers from the full brunt of God’s “great wrath.”
III. Promises (102:12–22)
12 The psalmist has been reduced to little more than a fleeting existence. On the other hand, the Lord’s fame remains from generation to generation. As long as his rule lasts, his fame will be told and retold.
13–14 The Lord’s sovereignty extends over all creation and time. In his freedom he will rise from his throne and show mercy to his people. The Lord had decreed seventy years for Judah’s exile in Babylon, and thereafter it would fall. Then would come the “time” of God’s favor, a new era marked by forgiveness, renewal of the covenant, and the restoration of the people to the land. “Zion” symbolizes the covenant relationship and all the privileges entailed by it, material and spiritual. God’s people are the “servants,” who yearn for the reestablishment of Jerusalem.
15–17 The city’s future is completely dependent on the Lord, who has promised to “rebuild” it and to endow it with the glory of his personal and royal presence. The new era will mark a renewal of his covenant love as evidenced in answered prayers of his servants, “the destitute,” and the universal reverence for and worship of the Lord.
18–22 The promises of vv.121–17 must be recorded for the sake of all generations to come. When those promises are realized in God’s acts of redemption and the restoration of Zion, there will be greater confidence on the part of “a people not yet created,” as they will “praise the LORD.”
The Lord’s response to the suffering of his servants is that he “looked down from his sanctuary on high” to respond to their needs. Those who were oppressed are likened to “prisoners” and “those condemned to death.” Out of the ruins of Zion/Jerusalem and the “groans” of the exiled population, the Lord promised to raise up a new people and resettle them in Zion. The nations too would join in the worship of “the name of the LORD,” in fulfillment of the many prophetic oracles.
IV. Lament (102:23–27)
23–27 Occupied with the brevity, vanity, and anguish of life, the psalmist laments that his vitality is cut off “in the course of my life.” He contrasts his transitory existence with the great work of creation and with the Lord himself. He believes that only God has the power to cut short his ordeal rather than to take his life. The eternal God is the Creator of heaven and earth; he will remain forever, whereas they will some day “perish” (cf. 2Pe 3:8). He is the “first and last,” and he does not change.
V. Concluding Perspective (102:28)
28 The future of the godly is tied up with God himself and with his promises. The psalmist praises the Lord in that he will be true to “the children of your servants.” They and their descendants will “dwell” and be “established” in the Lord’s presence.
Psalm 103: His Compassions Fail Not!
In hymnic fashion the psalmist praises the Lord for the many benefits bestowed on him, characteristic of the individual thanksgiving psalm.
I. Individual Praise (103:1–2)
1–2 Praise of God begins with the self. As the psalmist exhorts himself to praise the Lord with his “soul” (GK 5883) and “inmost being” (i.e., his whole person), he has nothing else in mind than a full commitment to the act of giving thanks. The “name” (GK 9005) of the Lord calls to remembrance all his perfections and acts of deliverance. “Praise” (GK 1385) is the response of awe for God, while reflecting on what the Lord has done for his people. The opposite of “praise” is forgetfulness. To “forget” (GK 8894) the “benefits” of the Lord is to disregard his covenantal lordship.
II. Praise for the Lord’s Goodness to Individuals (103:3–5)
3 The forgiveness of “sins” is God’s gracious act of removing the consequences of sin as well as the sin itself. The “diseases” (GK 9377) may be sicknesses, but are more likely a metaphor for adversities or setbacks.
4 Instead of letting his beloved be taken by adversity, the Lord redeems by exalting him to royalty with his “love and compassion.” “Love” (GK 2876)) is the assurance of the constancy of his fidelity toward his own. The complement of “love” is divine “compassion” (GK 8171), that quality by which God as the heavenly Father empathizes with human frailty.
5 The Lord forgives, redeems, sustains, and fully restores all the covenantal benefits, even though sin has breached the covenant. The Lord “satisfies” his children with all the blessings of the covenant so as to “renew” them like an “eagle.” The “eagle” symbolizes vigor and freedom.
III. Praise for the Lord’s Kingship Over Israel (103:6–19)
6 The Lord does not tolerate injustice in the world. His rule is characterized by “righteousness” (GK 7407), his righting what is wrong. This word relates to God’s deliverance of his people from evil and oppression and to his punishment of oppressors.
7–10 The psalmist reflects on God’s “ways” and “deeds,” revealed to Moses (cf. Ex 34:6–7). Though the Lord may be justly angry because of sin, he does not maintain his anger for long. Great as his wrath may be, his mercy is greater. God’s rule is characterized by grace.
11–14 The love of God is not indiscriminate. He loves those “who fear him.” He will forgive them, have compassion for them, and treat them as his children. Though he expects godliness, he is also understanding of their frailty. All of them are but “dust.”
15–18 From the perspective of God’s universal rule, “man” is nothing more than human. His existence is “like grass” or “like a flower of the field.” Over against the brevity and weakness of human existence is the greatness of God’s love for those who fear him. His “love” (GK 2876) and “righteousness” (GK 7407) last forever. Those who respond to the Lord in “fear” will enjoy the fullness of the covenant relationship, and their children will see the salvation of the Lord (cf. 102:28).
19 The psalmist calls on the community to recognize the Lord’s kingdom. His “throne” may be in heaven but his kingdom extends to all creation. This affirmation is both the conclusion of the hymn and the transition to a universal call to worship the Lord.
IV. Universal and Individual Praise (103:20–22)
20–22 The psalm concludes with the psalmist calling on all heavenly creatures (“angels,” “mighty ones,” “heavenly hosts,” and “servants”), serving the Lord on high, to join together with all creation in the praise of God. Those heavenly hosts are always loyal to the Lord, and he expects the same from his creatures on earth.
Psalm 104: Great Is Your Faithfulness to All Creation
Psalm 104 is a psalm ofpraise describing God’s greatness in ruling and sustaining his vast creation. It is complementary to the prose account of creation in Ge 1.
I. In Praise of God’s Royal Splendor (104:1–4)
1 The exclamation “praise the LORD” arises out of the heart of those who consider themselves blessed to know the covenant Redeemer-God, whose name is Yahweh (“the Lord”). Praise is expressed in two ways: direct (“you”; v.1) and indirect (“he”; vv.2ff.). The nouns “splendor and majesty” amplify the royal nature of his rule.
2 Light is vital to life. The psalmist portrays God as covered with light. The light reveals something of his glory, because God is light (ljn 1:5). God’s second creative act is “the firmament” or “the heavens” (Ge 1:6–8), described here as a “tent” stretched out over the earth. As a camper pitches a tent, so God prepared the earth for habitation.
3–4 The imagery of the firmament gives occasion to reflect on the divine glory above the firmament. The “beams” on the water above the firmament provide the support for his royal palace. The “chambers,” built above the first story of a house for the purpose of privacy and seclusion, represent God’s involvement with and separation from his world. The Lord sovereignly controls the elements, as if he “rides” on a “chariot,” using the wind, clouds, and lightning (“flames of fire”) for his purposes. The Lord is surrounded by his servants, whether they be created like the angels or be powers inherent in his created order (winds, lightning).
II. The Material Formation of the Earth (104:5–9)
5–6 These verses focus on the third day of Creation: the formation of the land (cf. Ge 1:9–10). The waters covered the whole earth, forming a vast “deep” and covering both mountains and valleys as if with “a garment.” The “foundations” were already there by divine creation, awaiting God’s act of separating the waters so as to make the dry land appear.
7 The word God spoke at creation is poetically transformed to a “rebuke” and “the sound of your thunder.” The Lord limited the power of the water by a show of his power. He is sovereign over all powers.
8–9 “The waters” (v.7) flee over the mountains, down the valleys, into their allotted place. Since the Flood the Lord determined that water should never again cover the earth.
III. The Glory of theAnimal Creation (104:10–18)
10–12 Through the bountiful rain the Lord provides richly for his creation. God is the source and sustainer of life! Water provides drink for the wild animals, of which “the wild donkeys” are representatives. It also provides for growth of trees and shrubs, in whose branches the birds nest and sing.
13–15 Water also provides for domesticated animals and especially for humankind. The Lord satisfies all the needs of his creation, for he has the power and wisdom to water mountains and to sustain plant and animal life. He supplies human needs indirectly through providing fodder for “the cattle” and directly through supplying people with “food.” In his free grace, the Lord richly blesses “man” with ample provision. “Wine” is given for the uplifting of one’s spirit and oil for one’s appearance.
16–18 The Lord waters the mountains so that the lofty trees have their needs fully provided for. Lebanon was proverbial for its cedars. The birds find nesting places in the trees. Even as the cedar and pine are selectively chosen as samples of majestic trees, so the “stork” is a stately bird. The mountains are also a hideout for “the wild goats”—a kind of ibex—and the “coneys”—a Syrian coney or rock badger.
IV. The Regularity in the Created World (104:19–23)
19–23 The moon and sun are also in God’s hands. The “moon” represents the lunar calendar by which the “seasons,” the festival days of Israel, were determined. Sun and moon denote the regular order of day and night, when animals and humans have an opportunity to provide for themselves.
V. The Glory of the Animal Creation (104:24–26)
24–26 The world of creation reveals the power, wisdom, and creative diversity of the Lord. He has multiple “works” all over his world. All of life belongs to him, on “the earth” and in “the sea.” The Lord provides for the great number of sea creatures that inhabit the seas; the “leviathan” is here only a large sea animal, one of God’s creatures.
VI. The Spiritual Sustenance of the Earth (104:27–30)
27–30 The very source of the well-being of God’s creation is in the providence of the Lord. All creatures, including human beings, have their being in God. He gives and sustains life by his life-giving Spirit. But he also takes away the life-spirit from his creatures.
VII. In Praise of God’s Royal Splendor (104:31–35)
31–35 The Lord has bestowed his “glory” (GK 3883) on his creation. His handiwork will flourish as long as he sustains it. One’s response to the Lord’s presence should be praise, devotion, and concern with pleasing the Lord. Those who do not join in with a grateful response are outside the covenant of grace. They have no place on God’s earth. The psalmist longs for a world that is fully established and maintained by the Lord. The hymn concludes on the same note of thanksgiving and praise with which it began: Hallelujah!
Psalm 105: The Lord’s Acts in Salvation History
The hymnic celebration of the history of redemption from Israel’s sojourn in Egypt to the Conquest is the theme of this psalm. Its motif complements the creation hymn (104) and the hymn of God’s faithfulness (106).
I. Invocation to Praise (105:1–6)
1-6 The Lord is the object of worship. From the phraseology we learn about “what he has done,” “all his wonderful acts,” and “the wonders . . . his miracles, and the judgments.” He acts marvelously on behalf of his people, so as to pass “judgments” on their enemies. His acts reveal the Divine Warrior in his holiness and “strength.” The name of this God is none other than Yahweh (“the LORD”; GK 3378), on whose “name” the people call with shouts of joy and with gratitude.
The subjects of worship are the people for whom the Lord has done his wonderful and mighty acts: the descendants of Abraham and Jacob. Through Abraham his descendants have become God’s “chosen ones” (GK 1040). They are expected to “seek the LORD” in his holy temple with a true spirit of devotion. In the acts of praise, public rejoicing, and remembrance of God’s acts in redemptive history, the people of God express a unity as heirs of the Abrahamic covenant and of Jacob’s election over against Esau.
The goal of praise is threefold. (1) Praise magnifies the Lord. (2) Praise intensifies Israel’s appreciation of the history of their redemption. (3) Praise witnesses to those outside the covenant community.
II. The Covenant of Promise (105:7–11)
7–11 In hymnic language the psalmist ascribes covenant fidelity to “the Lord.” He is the “God” of Israel by covenant, but his authority extends to “all the earth.” He made an eternal “covenant” (which is equivalent to “the oath” and to “a decree”) with Abraham, Isaac, and Jacob. The covenant is a sovereign administration of grace and promise.
III. The Protection of the Lord (105:12–15)
12–13 God’s protection is transparent in the patriarchal narratives. The psalmist begins describing Israel’s beginnings at the stage when there were few members of the covenant and when the covenant community was not stable. They were continually vulnerable to the jealousy of the kings, subject to pagan immorality, and contingent on the ever-changing political environment (Ge 12–35).
14–15 Abraham’s descendants did not succumb to political and moral pressures. Their strength did not lie in numbers but in the Lord’s protection. He had promised to curse all those who curse Abraham and his seed, for they were the Lord’s “anointed ones” (cf. Ge 12:2–3). They are also designated as “my prophets.” By plagues and dreams the Lord “rebuked” kings.
IV. The Providence of the Lord (105:16–23)
16–19 The episodes of famine, Joseph’s enslavement and exaltation in Egypt, and migration to Egypt evidence divine providence. The Lord was as much involved in Israel’s protection as he was in bringing the adversity of famine on the land. To this end he led Joseph into enslavement in Egypt. He was humiliated in his unjust imprisonment, but he was finally greatly exalted through his God-given ability to interpret dreams (Ge 40–41).
20–23 Through the order of Pharaoh, Joseph was released from prison and elevated to the high office of “master of his household” (cf. Ge 41:14, 40) and administrator over all Pharaoh’s possessions (cf. Ac 7:10). The king became an instrument of God’s plan. This again is providence. All recognized the “wisdom” given to Joseph so that he, a Hebrew, was given full liberty to instruct leaders and elders. Then through divine providence Israel (Jacob) entered Egypt (here called “the land of Ham”) as “an alien.”
V. The Protection of the Lord (105:24–36)
24–27 The first two verses summarize Ex 1: Israel’s multiplication and Pharaoh’s jealousy and hatred. The Lord blessed, providentially created Israel’s adversity, and was all too ready to protect his people. He then chose Moses (“his servant”; GK 6269) and Aaron (his “chosen” one; GK 1047)—both men instruments of redemption and of demonstrating his power in the form of “miraculous signs” and “wonders.”
28–36 The psalmist selects eight out of the ten plagues. The omission of two plagues and the variation in order have no bearing on the historicity of what happened in Egypt. The plagues are framed between the ninth and the tenth affliction on the Egyptians: darkness (Ex 10:21–28) and the death of the firstborn (Ex 11:4–8; 12:29).
VI. The Fulfillment of Promise (105:37–45b)
37–41 The Lord then brought his people out of Egypt (vv.37, 43). He took marvelous care of them, sustaining them by his presence, protecting them, and providing for them in fulfillment of his covenant with Abraham. The people left Egypt with supplies of silver and gold to provide for their needs in the Promised Land. As they exited Egypt, the Israelites were glad and sang songs of victory. Egypt too was happy when Israel left, because with the departure of Israel came the end of the plagues. In the desert, the Lord continued to provide them with food and drink.
42–44 The exodus from Egypt and God’s presence, protection, and provision reveal his concern for the covenant. Abraham is God’s “servant” (GK 6269) and his descendants are God’s “chosen ones” (GK 1040). He brought them with great joy out of Egypt into the Promised Land. By right of conquest they freely inherited all the benefits of the Promised Land of Canaan.
| Miracle | Reference |
| Burning bush | Ex 3:1–14 |
| Rod becoming a snake | Ex 4:1–5; 7:8–13 |
| Leprous hand | Ex 4:6–12 |
| Ten plagues | Ex 8:14–12:30 |
| Dividing of the Red Sea | Ex 14:21–31 |
| Water from the rock | Ex 17:1–9 |
| Destruction of Korah | Nu 16:31–35 |
| Aaron’s staff budding | Nu 17:1–19 |
| Water from the rock in Kadesh | Nu 20:9–11 |
| Bronze snake | Nu 21:4–9 |
| Balaam’s donkey | Nu 22:20–35 |
| Jordan divided | Jos 3:7–17 |
| Fall of Jericho | Jos 6:1–20 |
| Sun standing still | Jos 10:1–14 |
| Slain lion | Jdg 14:5–10 |
| Dagon’s temple pulled down | Jdg 16:23–30 |
| Thunder and rain | 1Sa 12:16–18 |
| Jeroboam’s hand withered and restored | 1Ki 13:16 |
| Elijah fed by ravens | 1Ki 17:1–6 |
| Widow’s flour and oil | 1Ki 17:8–16 |
| Widow’s son raised from the dead | 1Ki 17:17–24 |
| Sacrifice consumed by fire | 1Ki 18:30–39 |
| Rain in answer to prayer | 1Ki 18:41–45 |
| Jordan divided | 2Ki 2:1–8 |
| Waters sweetened | 2Ki 2:19–22 |
| Widow’s oil multiplied | 2Ki 4:1–7 |
| Shunammite’s son restored to life | 2Ki 4:8–37 |
| Poison stew rendered harmless | 2Ki 4:38–41 |
| Feeding of one hundred men | 2Ki 4:42–44 |
| Naaman healed of leprosy | 2Ki 5:1–19 |
| Floating axhead | 2Ki 6:1–7 |
| Blinded eyes | 2Ki 6:8–23 |
| Dead man restored to life | 2Ki 13:21 |
| Hezekiah healed | 2Ki 20:1–7 |
| Three men delivered from blazing furnace | Da 3:23–27 |
| Daniel delivered from the den of lions | Da 6:10–23 |
| Sea stilled when Jonah cast in | Jnh 1:15 |
| Jonah delivered from fish’s mouth | Jnh 2:10 |
| Withering of the vine | Jnh 4:6–7 |
45a–b The emphasis throughout the psalm lies on God’s goodness. However, God’s purpose for his people was nothing less than to have a responsive people. The author reminds God’s people of their responsibility: keeping the precepts of the Lord. In doing so they express joyous gratitude for all the benefits the Lord has provided for his people.
VII. Concluding Praise (105:45c)
45c The psalm begins with a call to praise and ends on a fitting conclusion: “Hallelujah.”
Psalm 106: Remember the Lord’s Love and Israel’s Disobedience
This psalm favors the hymnic genre in its thematic approach to Israel’s history, revealing Israel’s unresponsiveness to all of the Lord’s mighty acts.
I. Invocation to Praise (106:1–2)
1–2 The doctrine of God shines through significantly even in the complaint, prayer, and history of rebellion. The doxology and invocation extol the Lord for his goodness and for his enduring “love.” Praise is linked to the revelation of God in history, given for “his mighty acts.” This God is none other than the powerful Divine Warrior.
II. Prayer for God’s Salvation (106:3–5)
3 In view of the goodness, love, and mighty acts of the Lord, “blessed” (GK 897) are all those who enjoy his benefits. As in Ps 1, the blessing is conditioned on pleasing the Lord and doing what is right.
4–5 In desperation and in a spirit of contrition, the author prays that the Lord may again bestow his blessing on the godly and “remember” (GK 2349) his covenant; the synonym for “remember” is “come to my aid.” The effect of God’s remembrance is salvation and restoration for individual members of the covenant people. They look to the change from alienation to salvation and from wrath to “favor” (GK 8356). God’s salvation results in renewal of his blessing, “joy,” and participation in the worship of the Lord.
III. Acts of God’s Love: Salvation (106:6–12)
6–7 The Divine Warrior is known to Israel for his mighty acts, as from the beginning of Israel’s history he displayed his power to deliver and fulfill by “miracles.” But Israel often went astray and acted corruptly. God delivered a people who resisted his authority and kingship, for “they rebelled” against him immediately after their deliverance from Egypt.
8–12 The Lord’s deliverance from Egypt discloses his fidelity to his covenant, his rule over the nations, and his “mighty power.” His power extends to his word, because by his “rebuke” (GK 1721) he brought the sea to submission. The Red Sea became an instrument of deliverance and judgment. (1) The Lord led his people to freedom, when the sea bed was dry, “as through a desert.” The Divine Warrior freed them from their foe, who vanished from sight. (2) The Lord judged the Egyptians as none of them survived. Israel saw the hand of the Lord in the great wonders and praised him for “his promises.”
IV. History of Israel’s Unbelief and God’s Judgment (106:13–43)
A. Impatience: Wasting Disease (106:13–15)
13–15 Israel’s faith faltered quickly. They readily gave in to impatience when he did not anticipate their needs. Their refusal to submit to his counsel signified an independence that would develop into their becoming stiff-necked and stubborn. They “put God to the test” with their selfish spirit. He gave them what they wanted; but the consequences were severe.
B. Jealousy: Death and Fire (106:16–18)
16–18 Korah (a Levite), Dathan and Abiram (Danites), and 250 leading men of Israel challenged Moses and Aaron in a most insolent manner. They were “envious” of their closeness to the Lord and argued in favor of the sanctity (priesthood) of all believers. The three leaders went down into the earth, whereas the company of 250 wicked men were destroyed by fire.
C. Idolatry: Near Destruction (106:19–23)
19–20 At Horeb Israel made the golden calf as a symbolic representation of deity, in violation of the second commandment. They worshiped the material rather than the resplendent “glory” of God. “Their Glory” is none other than their Savior-God.
21–23 Idolatry denies the nature of the God of revelation and the God of salvation. Too easily did the people overlook the manifestation of his mighty acts in Egypt (i.e., “the land of Ham”) and by the Red Sea. Thus the Lord was ready to “destroy them.” But Moses, their leader, interceded for Israel. “Stood in the breach” pictures the bravery of a soldier who stands in the breach of the wall, willing to give his life in warding off the enemy. The Lord responded to Moses’ intercession by not destroying the people.
D. Unbelief: Death (106:24–27)
24–25 At Kadesh Barnea the people rebelled again. This time they did not believe that the Lord could lead them into the Promised Land. “His promises” no longer seemed valid. Instead of praising him, they “grumbled” and “despised” his promise of the land.
26–27 The oath of God pertained both to that generation and to the generation of the Exile. In the desert the Israelites died without entering the Promised Land; in the Exile they were scattered “throughout the lands.”
E. Idolatry: Plague (106:28–31)
28–29 In their idolatrous practices the Israelites even devoted themselves to “the Baal of Peor,” a local Moabite god. They participated in the communion sacrifices devoted to “lifeless gods.” Thus they made God jealous and provoked his wrath, resulting in his immediate judgment.
30–31 Phinehas, the grandson of Aaron, killed an Israelite who had joined with a Midianite woman (Nu 25:7–8). This heroic act of devotion checked the plague. His faith was richly rewarded with a covenant promising a perpetual priesthood.
F. Rebellion: Trouble (106:32–33)
32–33 Less than a year before Israel was to enter the Promised Land, Moses too provoked the Lord. At Meribah he was to speak to the rock. Instead, he hit it, having been thoroughly provoked by Israel in their rebellion “against the Spirit of God.” But Moses’ “rash words” against Israel were not justifiable. Consequently he was punished in not being permitted to enter the land. This is what the psalmist calls “trouble.”
G. Idolatry and Acculturation: Exile (106:34–43)
34–38 Because of their commitment through marriages to the indigenous Canaanite population, the Israelites could not be faithful to doing what “the LORD had commanded.” The Canaanite “customs”—idolatry, sacrificial rites, human sacrifice, murder—entrapped them away from the revealed religion of Sinai. They “worshiped” the gods of the nations by the sacrifices of Israelite children, thus shedding “innocent blood.”
39 These various practices “defiled” (GK 3237) the people, rendering them ritually unclean for the worship of God. The pagan way of life was a form of religious prostitution. The people were unclean, and the land was equally defiled by the sinful practices.
40–43 Consequently Israel suffered the greatest humiliation in her history: Exile. God had sworn to scatter the rebellious people among the nations but had patiently waited. He had helped them many times. But their ancestors had not waited for his counsel in the desert, and the generation of the Exile rebelled by following their own counsel. Yet even in his anger the Lord still considered Israel as his own people!
V. Acts of God’s Love: Restraint (106:44–46)
44–46 The Lord permitted nations to invade, control, and oppress his people from time to time. On the other hand, he still heard their “cry” of “distress” and acted on their behalf. His “great love” is grounded in his “covenant” with the patriarchs. His anger is tempered by his great love.
VI. Prayer for God’s Salvation (106:47)
47 The whole community has sinned (v.6). Thus no one can fully enjoy God’s benefits until he restores his favor to his “chosen one’s . . . [his] nation” (v.5). To this end the psalmist prays, “Save us.” God alone is able to restore his people from adversity and affliction, because he is “LORD our God,” i.e., he has covenanted himself to be the God of Abraham and his descendants. His salvation will result in thanksgiving and praise.
VII. Invocation to Praise (106:48)
48 The last verse forms an appropriate conclusion to the fourth book of the Psalms (90–106). The doxology declares the praise of God as “the God of Israel.” As his “love endures forever” (106:1), so will his praise from his people be “from everlasting to everlasting.” In hope of deliverance and prosperity, the people of God respond with an “Amen!”
Book V: Psalms 107–150
Psalm 107: Lessons From the Experience of the Saints
This psalm is the first of the fifth book of psalms, a thanksgiving-wisdom psalm, and complements the confession of sin and prayer for divine favor and restoration (Ps 106).
I. Invocation to Give Thanks (107:1–3)
1–3 The congregation is called on to confess God’s covenant faithfulness, affirming his goodness and love toward the redeemed. This is a common liturgical formula, much like a confession of faith. “The redeemed of the Lord” have experienced adversity in exile and have been delivered by the Lord. He has delivered them from “adversity” (NIV “foe,” but preferably “trouble”; GK 7640). The Lord gathers his people, as it were, from all directions, wherever they are found.
II. Reasons for Thanksgiving (107:4–32)
A. Wanderers in the Desert (107:4–9)
4–5 The reference to the “desert wastelands” could be an allusion to the wandering of Israel in the desert or to the experience of the Exile (though “wandered” can also denote profligate living; GK 9494). The desert is a place to cross through, not to aimlessly wander in. There is no city for protection, and one’s supplies of food and water may readily be depleted. Life loses its meaning as one experiences purposelessness.
6–9 God heard the prayer of people in “trouble” (GK 7639). His deliverance was full of surprises, as he supplied all the needs of his people. He straightened the way; led them into the city; and provided for their shelter, food, and drink. This God is the object of the thanksgiving hymn, because he manifests his “unfailing love” (GK 2876) in his “wonderful deeds” (GK 7098). His mercy is not limited to the covenant people, because the Creator-God is kind to “men.”
B. Prisoners (107:10–16)
10–12 Suffering also comes in the form of captivity. The language of “darkness,” “gloom,” and “iron chains” connotes despair, deprivation of rights, and the judgment of God. Their misfortune was not accidental but resulted from an intentional breach of faith with the Lord. They “rebelled” against his revelation and despised his royal authority. “God . . . Most High” denotes the Creator-God, who sovereignly rules over his creation. Israel defied his authority, but he broke their rebellious spirit, forcing them to submit to his sovereignty by “bitter labor.” When they could not endure their lot, they “stumbled” like people without God.
13–16 Yet the Lord cannot forget his own people. He delivered them, regardless of their rebellious spirit, from every adverse condition. For this the “redeemed” may give thanks.
C. Sick People (107:17–22)
17–18 This is another description of God’s judgment on those who were “rebellious” against him. They were “fools” (GK 211) because they went astray in their love of wrong. Their “affliction” was sickness to death. They “loathed” their “food,” as they felt that death was nearby.
19–20 What the people deserved they did not get. The Lord “saved” them too when they cried to him in their “distress.” The “word” against which they rebelled became the word of promise, comfort, and restoration. The “word” (GK 1821) is personified here as God’s messenger of healing and deliverance from “the grave.”
21–22 The people must render thanks to the Lord. Thanksgiving is not an empty platitude but consists of a concrete expression of loyalty to the Lord by the giving of “thank offerings,” accompanied by “songs of joy.”
D. Sailors on the Sea (107:23–32)
23–24 Merchants who crossed the seas in search of fortune witnessed the marvels of God’s creation at sea. The Lord’s power is so great that he can easily stir up “mighty waters” and then calm them.
25–27 By the word of the Lord, he lifted up the waves of the sea, which frightened the merchants as they rose “up to the heavens” and “went down to the depths.” As the ship was being tossed about as a plaything, the seafarers, unable to do anything about their lot, became dispirited and terrified. They tried to hold on to something solid, like “drunken men” who stagger and try to find stability. All their skills at navigation were ineffective so that they became desperate.
28–32 The sailors too prayed in their distress, and the Lord responded to their prayer. He silenced the sea and brought the sailors safely to their destination, thus making them “glad.” Their joy brought them to expressions of devotion to the Lord. The proper response of thanksgiving finds its fullest development here. The merchants must publicly declare what God has done in communal worship and in places of leadership.
III. Reasons for Praise (107:33–42)
33–34 The hymn of praise ascribes to the Lord the power to change things. His authority is limitless. He can reverse the condition of anything and therefore the way of life of everybody! The wicked who prosper in their God-given land may find their land useless, parched, and “a salt waste,” as happened to the area of Sodom and Gomorrah.
35–38 The Lord can also transform the desert into a well-populated area. The “desert” was “parched ground” that, when supplied by the abundance of the Lord’s “pools of water” and “flowing springs,” blossomed into fields of harvest. Where there are water and good land, people may come and benefit from God’s good land. Their bounty is by the blessing of God, even as is their increase in number.
39–40 The people whom the Lord has blessed with fields, homes, and families are not dependable. In their prosperity they may exalt themselves. But in time God’s judgment will find them out. The people may suffer from “oppression, calamity, and sorrow.” Their “nobles” will be abased.
41–42 “The needy” (GK 36), i.e., the “upright” who wait for the Lord, draw comfort from seeing the justice of God. In his power he blesses them and silences the ruthless power and great evil of “the wicked.”
IV. Invocation to Gain Wisdom (107:43)
43 The conclusion to this psalm transforms the hymn of thanksgiving to a wisdom psalm. The righteous will become “wise” by studying the acts of “the great love of the Lord” in the affairs of humankind.
Psalm 108: Praise and Prayer
This psalm consists of two parts (vv.1–5, 6–13), each of which has its duplicate in another psalm. Verses 1–5 derive from Ps 57:7–11 and vv.6–13 are parallel with Ps 60:5–12. See these psalms.
Psalm 109: The Lord Loves the Needy
This is one of the imprecatory psalms. Its genre reflects the individual lament type.
I. Invocation to the God of Praise (109:1)
1 The noun “praise” (GK 9335) is not an attribute of the Lord but serves as a catch-all for all the reasons God is worthy of the praise of his people. The psalmist prays that the God who has responded in the past will act again on behalf of his covenant child by not remaining silent.
II. The Words and Acts of the Ungodly (109:2–5)
2 David charges his enemies because their words are untrustworthy. The threefold description of the speech of the wicked seems to be uppermost in his mind: it is “wicked,” “deceitful,” and “lying.”
3–5 The deceptiveness of the wicked comes out of a heart of “hatred.” In his friendship the psalmist had done acts of kindness, but the wicked had returned “evil for good.” During his friendship and even in his adversities he remained “a man of prayer,” in constant communion with God.
III. Imprecation (109:6–15)
A. Guilty on Earth (109:6–8)
6–8 The psalmist hopes that an evil person may be found guilty by “an evil man,” whom he also calls “an accuser” (lit,, satan; GK 8477). Through the instrumentality of human institutions and by means of wicked people, other wicked people are condemned, and in this process God’s righteousness is vindicated. The “accuser” stands “at his right hand” (cf. Zec 3:1, but cf. v.31) for the purpose of bringing accusations against one of their kind. The verdict must be “guilty” (GK 8401; the same word as “evil man”). When oppression, evil, and godlessness are cut short, the Lord establishes his rule over the earth by a built-in obsolescence of human structures.
B. Family (109:9–10)
9–10 The psalmist further prays that the family of the wicked man may be without support and comfort. The reduction of his wife to widowhood and his children to being orphans is a disgrace to the family name, as they would be at the mercy of others. The guilt of the father would thus affect his whole family. Out of destitution they would have to be “wandering beggars” and homeless.
C. Possessions (109:11)
11 The psalmist also prays that the family of the guilty man may never enjoy “the fruits of his labor.” The forfeiture of the family fortune by equally ruthless men (“strangers”) would further reduce the survivors to dependency and indebtedness.
D. Family (109:12–13)
12–13 In their destitute state, the widow and orphan had legal rights and claims on expressions of “kindness” (GK 2876). The psalmist’s imprecation extends to any who extend a helping hand to the survivors of the guilty. No “kindness” or “pity” was to be shown. The disgrace should even be greater, as the psalmist prays that the family name will be removed from the face of the earth. Sin does have consequences!
E. Guilty Before God (109:14–15)
14–15 The psalmist asks God to be just by always remembering the guilt of the whole family. Even when “their names” are “blotted out,” the psalmist prays that the Lord will never permit the memory of their sins to be “cut off.” While forgiveness is possible for repentant sinners, hardened sinners are beyond salvation. Unforgiven sins are viewed as “memorials” that “remain before the LORD.”
IV. The Acts and Words of the Ungodly (109:16–20)
16 The harshness of the psalmist’s attitude to the wicked was because they hated, cursed, oppressed, and harassed “the poor and the needy and the brokenhearted.” The psalmist himself is “poor,” “needy,” and “brokenhearted” (v.22) and is the object of the attack! The purpose of the hounding is the “death” of the righteous.
17–20 The wicked reject “friendship” (vv.4–5) and love in favor of “curse” (GK 7839), which was intended to destroy a human being, his position, his family, and the remembrance of his name. Their love for cursing became so much a part of them that it was as if they “wore cursing as [their] garment.” The wicked are evil through and through. It is “wrapped” about them and “tied forever” around them. The psalmist repeats the need for justice and vindication on the principle of lex talionis (retaliation).
V. Prayer for God’s Love and Judgment (109:21–29)
21 David, in his desperate need, attempts to move the Lord on the basis of the Lord’s nature, his own need, and a reminder of the wicked. The Lord, unlike the wicked, is good and full of “love” (GK 2876). His “name” is “LORD,” and he is the “Sovereign” over all of Life. To this covenantal God he prays: “deal well with me” and “deliver me.”
22–24 David reminds the Lord that he is “poor and needy” and his “heart is wounded within” him (see comments on v.16). It is as if life flows out of him, like the disappearance of “an evening shadow.” He is shaken “like a locust,” as farmers would shake locusts off trees and shrubs and destroy them. Psychologically and physically the psalmist falters. His body no longer sustains him.
25–29 The psalmist reminds the Lord of the adversaries, who seek his downfall by heaping “scorn” on him and by rejecting him. His principle is clearly that of just retribution: shame and disgrace. He wants them to be “wrapped in shame as in a cloak.” They must know that the deliverance of God’s “servant” is the Lord’s doing and that their judgment is also his work!
VI. Benediction of the God of Praise (109:30–31)
30–31 David concludes his prayer for deliverance and judgment with a fervent expectation of standing among the throngs of worshipers, filled with praise for the Lord. The Lord stands “at the right hand of the needy” as a protector. To this end the psalmist concludes on the note with which he began: the praise of God.
Psalm 110: The Kingdom of the Lord
This psalm may be classed with the royal psalms. Apostolic usage reveals a strongly messianic motif (cf. Mt 22:44; 26:64; Ac 2:34–35; Ro 8:34; et al.).
I. Promise (110:1)
1 The psalmist speaks of the promise of God pertaining to David and his dynasty. The Davidic king is a theocratic ruler in the sense that he rules over God’s people under the Lord and yet is very close to him, at his right hand. The Lord promises to extend his dominion by subjugating the enemies. To make the enemies a “footstool” signifies absolute control, as when a victorious king placed his feet on the necks of his vanquished foes.
II. Victory (110:2–3)
2 The Lord will give strength to his king, symbolized by the “scepter from Zion.” He has decreed that the Davidic king shall “rule” over the enemies.
3 We may infer from the military language that the royal troops are young, numerous, and valiant. The people come voluntarily on the day of battle. They consecrate themselves, are fully prepared, and place themselves at the service of the king. They will be as abundant as “dew” at dawn.
III. Promise (110:4)
4 From the priestly laws it appears that there is a clear distinction between Israel’s three theocratic officers: king, prophet, and priest. However, David was dressed as a priest (2Sa 6:14), was in charge of the sacrifices (2Sa 6:17–18), and gave a priestly blessing to the people (2Sa 6:18). This was also true of Solomon (1Ki 8:14, 55, 62–64).
The irrevocable oath is none other than what the Lord promised to David pertaining to his dynasty (2Sa 7:13). Here the Davidic king serves as God’s priest “in the order of Melchizedek.” Melchizedek was a priest-king over Jerusalem (cf. Ge 14:18), who worshiped the Creator-God as supreme. The Davidic king is charged with responsibility over the true worship of the Lord.
IV. Victory (110:5–7)
5–6 When the king goes out to war, “the Lord,” as the Master of the universe, supports him by being at his right hand. He furthers the king’s power by crushing the resistance of kings. A day of accountability has been appointed, and on that day the Lord will “judge the nations,” causing a great defeat for his enemies, symbolized by their “corpses” and “heads.”
7 The theocratic king enjoys victory because of the God who fights for him. The king will tire himself out in battle but will be refreshed by a brook along the way of pursuit. The reason for the king’s lifting up of his head in triumph is because of God’s help.
Psalm 111: Celebration of God’s Faithfulness
Psalms 111 and 112 form a unit. Psalm 111, celebrating the wonders of the Lord, is in the form of a hymn but has a clearly defined concern with wisdom.
I. Public Praise for God’s Mighty Acts (111:1–3)
1 The psalmist calls on the community to praise the Lord. His praise is from the “heart,” and he encourages the people of God to join in. The people of God belong to the “upright” (GK 3838) only because they do not belong to the category of “the wicked” (112:10). The “assembly” is the gathering of Jacob’s descendants who fear the Lord.
2–3 The acts of God are marvelous and awe-inspiring. They bear further investigation, not to be fully comprehended, but to “ponder” and “delight in.” His works are also “glorious and majestic.” His royal splendor is particularly evident in his great acts of redemption on behalf of his people. They reveal his “righteousness,” which is unfailing.
II. The Works of the Lord in Redemption (111:4–9)
4–9 The Lord has ordained the remembrance and proclamation of his redemptive acts—particularly the Exodus, the desert wanderings, the Conquest, and the revelation at Sinai—in the calendar of Israel. His name is “holy” and “awesome.” The Lord has shown himself to be “gracious and compassionate” in his providential care of his people. His acts reveal his commitment to the “covenant” made with the patriarchs and confirmed at Mount Sinai. They also reveal that he is “faithful” and “just.”
The “precepts” of God were to give order to God’s people, that they might reflect the nature of their King in their national existence. God’s word is “trustworthy” (GK 586) in that all of his promises come to pass. They reflect his “faithfulness” (GK 622) to his people. Thus the inspired author brings out the coherence between the Lords acts and words. They all reflect his divine nature.
III. Response to God’s MightyActs (111:10)
10 The revelation of the Lord’s character and his fidelity to the covenant call for a response of wisdom in which God’s people will “fear” (GK 3711) him, submitting to his rule and following his precepts. The fear of the Lord is “the beginning of wisdom.” The wise have “good understanding.” Another response is perpetual praise to the Great King.
Psalm 112: The Triumph of Faith
Psalm 112 is a wisdom psalm. It is an acrostic; it uses the “blessed is the man” formula, the vocabulary and concerns of wisdom literature, the contrast between the righteous and the wicked, and the blessings of wisdom.
I. Blessedness of Those Who Delight in Wisdom (112:1)
1 Those “blessed” (GK 897) by the Lord show themselves to be in active pursuit of godly wisdom. They begin with the fear of God and end with finding “great delight in his commands.” These commands reflect “grace and truth” as exemplified by Jesus (Jn 1:14).
II. Blessings of Righteousness (112:2–3)
2–3 The blessed are righteous, and they make every effort to establish God’s righteous kingdom on earth, for their way of life shows a concern for God’s majesty, glory, and greatness (111:2–3). The Lord rewards them with many and blessed descendants, wealth, and honor. They enjoy success in life, and their children share in the blessing of their godly parents. Thus godliness has its rewards in this life, in future generations, and in the life to come.
III. Blessing in Adversity (112:4)
4 The realism of the psalm breaks through. Adversity also comes on the path of the godly. When it does, however, they receive light. Their godly character is a “light” in darkness. They are “gracious and compassionate” like God.
IV. Blessings of Being Gracious and Compassionate (112:5)
5 Here “good” (GK 3202) is the quality of the righteous. They are “good” in that they are concerned about those in need and generously lend out money. They do not give their money away but invest it in the unfortunate, expecting to get it back only without interest. They show themselves a people of “justice” (GK 5477). They know God’s revealed will.
V. Blessing in Adversity (112:6–8)
6–8 Because the wise hold to the precepts of God, they are “steadfast” in that they “will never be shaken,” they “will have no fear,” and their “heart is steadfast” and “secure.” The wise may experience all kinds of surprises in life, but they will persevere in doing good. In all situations of life, they trust in the Lord, knowing that “in the end” God will turn the gloatings and fortunes of the wicked. Godliness has its rewards in this life and in the life to come.
VI. Blessings of Righteousness (112:9)
9 The psalmist has singled out generosity and compassion as the hallmarks of wise living. Such living leads to lasting success. The work of the godly endures; their reward is in the exaltation and honor of their children.
VII. The Curse on the “Longings” of the Wicked (112:10)
10 The wicked, as they see God’s reward on the righteous (vv.6, 9), are filled with anger, bitterness, and jealousy. However, such anger will not last, for they will destroy themselves in their resentment. The wicked will not succeed. All their schemings and plans “will come to nothing.”
The Egyptian Hallel: Psalms 113–118
The Hallel psalms are found in three separate collections: the “Egyptian Hallel” (113–118), the “Great Hallel” (120–136), and the concluding Hallel psalms (146–150). The Hallel psalms had a significant part in the “praise” (Heb. hallel; GK 2146) of the Lord. The Egyptian Hallel and the Great Hallel were sung during the annual feasts (Lev 23; Nu 10:10). The Egyptian Hallel psalms received a special place in the Passover liturgy, as 113–114 were recited or sung before and 115–118 after the festive meal (cf. Mt 26:30; Mk 14:26). The concluding Hallel psalms (146–150) were incorporated in the daily prayers in the synagogue after the destruction of the temple (A.D. 70).
Psalm 113: The Lord Is Exalted in His Saving Acts
Psalms 113 and 114 are both in the form of descriptive praise psalms.
I. Call to Praise the Lord (113:1–3)
1–3 The “servants of the LORD”—i.e., his loyal people together with the priests and the Levites— comprise all those who know the Lord. The threefold repetition of the “name of the LORD” calls attention to the acts and the self-revelation of the Lord. The praise of the Lord, who acted and revealed himself in creation and in redemption, is to be a lasting “praise” (GK 2146). Furthermore, the worship of the Lord is to be universal. With the coming of our Lord Jesus Christ, the true worship of God has been extended to all the globe.
II. The Sovereignty of the Lord (113:4–6)
4–6 The Lord is sovereign over everything. This bold statement evokes a rhetorical question: “Who is like the LORD our God?” The Lord is exalted in his rule, “enthroned on high.” Yet he has also accommodated himself to the needs of his people; he “stoops down” to his needy children! What a marvellous God—high and mighty, and yet deeply caring about people.
III. Callto Praise for His Acts of Deliverance (113:7–9)
7–9 The Lord takes care of the needs of the “poor” and “needy” by moving them from being outcasts of society to having a position of prominence. A barren woman in ancient society was a social outcast. However, the goodness of the Lord extends to blessing his people with children. The psalm concludes on the note it began with: “Praise the Lord.”
Psalm 114: We Are the People of God!
Psalm 114 is one of the Egyptian Hallel Psalms (see Ps 113). By genre it is a hymn of descriptive praise.
I. The Covenant People (114:1–2)
1–2 Israel was marvelously delivered out of a foreign land, from a people who spoke a different language. It was this nation that the Lord chose for his “sanctuary” (GK 7731; often translated “holy”) and “dominion” (GK 4939). These two words echo God’s promises to all the Twelve Tribes. In Ex 19:5–6 he promised Israel that they would become his “treasured possession,” a “kingdom of priests and a holy nation.” The whole people became “holy” to the Lord; Israel had become his “sacred dominion.” The references to “Judah” and to “Israel” in v.2 are not contrastive but parallel. All Twelve Tribes had become the “sacred dominion” of the Lord by covenant at Mount Sinai.
II. The Witness of Nature (114:3–6)
3–6 The wonder of Israel’s election as the covenant people has its effect on the world of nature. The psalmist chooses the motif of Israel passing through the Red Sea and the Jordan River as a background for a celebration of the wonder of God’s revelation to Israel. The mountains and hills “skipped” upon hearing about the victorious power of the Lord in these redemptive events (first stated positively, then by a series of rhetorical questions). It is as if the psalmist calls on nature to bear witness to that great event, when God established his kingdom on earth.
III. The Covenant God (114:7–8)
7–8 The repetition of “at the presence of” introduces the answer to the questions and the climactic conclusion. The God of Israel is “Lord” (GK 123), and the Master of the universe is no other than “the God of Jacob.” His powerful and marvelous way has not ceased, for he continues to turn (lit. tr.) “the rock into a pool, the hard rock into springs of water.”
Psalm 115: We Are the Servants of God!
Psalm 115 may be classified as a psalm of communal confidence. These psalms are closely related to communal thanksgiving songs and to communal laments.
I. Community Prayer for Help (115:1–3)
1 The community has suffered. With the adversity of God’s people, the glory of the Lord is at stake. Consequently, they are concerned about the honor and glory of the name of the Lord. Only after making their protest with an appeal to his glory do the godly remind the Lord of his promised “love and faithfulness.”
2–3 Because of the present adversity, the “nations” were quick in casting aspersions on the honor of Israel’s God. The godly firmly believe that God is “in heaven” and that he can do whatever “pleases him”; but out of concern for his reputation among the nations, they raise this argument.
II. Impotence of Idols (115:4–8)
4–8 Whereas the Lord has the creative powers, the idols are “made” by human beings. They are limited in power because they are human artifacts, share in human limitations, and are made of materials that come out of the earth. They have human anatomical features, but they are powerless. Ultimately divine revelation is the difference between human religions and the true religion of the Lord. Not only are idols worthless, those who worship them are also vain. False worship is not innocent but demoralizing, and ultimately the worshipers will perish together with their perishable idols.
III. Confidence in the Lord (115:9–11)
9–11 How different is the religion of revelation! The people of God, led in worship by the priests, do not come to him with images. He comes to them with the promise of blessing (“help”) and protection (“shield”). In response to his covenant, he expects nothing but loyalty from his people. The threefold call “trust in the LORD” has a corresponding threefold assurance of God’s protection.
It is unclear whether those “who fear him” are a separate class from the house of Israel (i.e., the “God-fearers” or proselytes), or a synonym for “house of Israel,” or a euphemism for all Israel (i.e., laity as well as priests). But the conclusion is the same, as the psalmist calls on everyone to “trust in the Lord” by abandoning false worship.
IV. Blessing of the Lord (115:12–15)
12–13 The godly are assured that the Lord will always “bless” (GK 1385) his own. Though they may experience affliction and testing, he “remembers” (GK 2349) those with whom he has made a covenant. The Lord does not discriminate between the tribes of Israel, between the laity and priesthood, or between the important and the social outcasts. He is the God of his people, and all his own will be the recipients of his blessing.
14–15 The blessing as a word of promise holds out a great future for God’s people. In accordance with his promise to Abraham (Ge 12:2), the Lord will bless his people with fruitfulness in descendants. During periods of adversity, the people were concerned with their future. The Lord renews the promise through these words of benediction.
V. Power of the Lord (115:16)
16 The certainty of blessing, increase, and protection (vv.9–15) lies in Israel’s belief in who God is: He is “the Maker of heaven and earth” (v.15), who sovereignly rules over everything he has created. He is enthroned in “the highest heavens,” though he has graciously given the dominion of the created earth to humans— in the service of the Lord.
VI. Community Praise (115:17–18)
17 Humans must be submissive to the Lord alone. However, if the adversities of God’s people persist, more and more may die. They will go down to “silence” in the grave and can no longer join in the processions, annual feasts, and liturgies.
18 Those singing this psalm pray for the opportunity to fulfill their calling to praise the Lord. Regardless of the outcome of their present dilemma, they know that their God will deliver them, because he has elected them to praise him on his earth. They affirm their commitment to “extol” him “both now and forevermore.” The concluding exhortation “Praise the LORD” is the usual conclusion of each of the Egyptian Hallel psalms.
Psalm 116: Be at Rest, for the Lord Is Good
This psalm is the fourth of the Egyptian Hallel psalms (see Ps 113). By genre the psalm belongs to the classification of individual thanksgiving hymns.
I. Thanksgiving (116:1–2)
1–2 An emphatically placed “I love” opens the psalm. The psalmist’s reason for the expression of endearment is motivated by answered prayer. The Lord has heard the “cry for mercy.” God’s attentiveness to prayer is restated in v.2, and the psalmist is encouraged to call on him “as long as I live.”
II. The Need for Deliverance (116:3)
3 “Death” and the “grave” (GK 8619) are personified as hunters lying in wait with “cords” to entangle the godly. The psalmist had been in great distress; life had become like “hell.”
III. God the Deliverer (116:4–6a)
4–6a In this terrible situation the psalmist resorted to his only hope: the “name” of the Lord, which signifies everything a human needs in life and death. He is fully aware that the Lord is “gracious” in his forgiveness and in sustaining his children, “righteous” in keeping the covenant, and “full of compassion” in his understanding of the limits of his children. This affirmation of the character of God is why he gives thanks.
IV. Thanksgiving (116:6b-7)
6b-7 The description of the character of the Lord evokes from the psalmist an affirmation of how the Lord “saved” him. The psalmist called on the Lord, “Save me” (v.4), and the Lord was true to his promise. Then reflecting on his past misery, he can speak words of comfort to himself because of God’s goodness. He can be “at rest” because he knows his God.
V. God the Deliverer (116:6–11)
8–9 Only the Lord can change “death,” “tears,” and “stumbling” into a “walk before the Lord” and a joyful celebration of life “in the land of the living.”
10–11 Especially in his distress, the psalmist learned the lesson of true faith: “I believed even when I said . . .” (see NIV note). He admits that in his “dismay” he became more aware of human limitations as he saw “men” (GK 132) for what they really are: “vain” (i.e., “liars”).
VI. Vows of Thanksgiving (116:12–14)
12 The Lord was faithful, and the psalmist responds to his acts of goodness with a question that has only one answer. There is no way to “repay” the Lord.
13–14 As a token of his thanksgiving, the psalmist brings “a thank offering” (v.17), together with a drink offering, which he calls “the cup of salvation.” At that time he called again “on the name of the LORD,” this time to thank him and praise his holy name for his fidelity to his promises. The thank offering was a fulfillment of the “vows” made during the distress.
VII. God the Deliverer (116:15–16)
15–16 The psalmist confesses the great love of the Lord for his “saints” in that he does not lightly permit adversity or an early death. They are “precious” to him. The psalmist is God’s “servant,” born within the household of faith. Again he affirms the Lord’s faithfulness to him.
VIII. Vows of Thanksgiving (116:17–19)
17–19 In the presence of the godly, the psalmist will show his gratitude to the Lord for his deliverance. He will present a “thank offering” (see comment on vv.13–14). As prescribed in the priestly laws, he had to present his offering in the courts of the temple in Jerusalem.
Psalm 117: Great Is His Love Toward Us
Psalm 117 is the fifth of the Egyptian Hallel psalms (113–118; see Ps 113). It is the shortest psalm, consisting of only two verses. Its genre resembles that of the hymns of descriptive praise.
1–2 The usual “praise the LORD” in the Egyptian Hallel psalms is directed to the covenant community. However, this time the psalmist calls on the Gentiles (“nations”; GK 1580) to praise the Lord. The reason for the universal praise lies in the Lord’s relationship to Israel: he reveals a constancy of “love” and “faithfulness.” These two perfections are often paired, as God’s love is always faithful.
Psalm 118: Open the Gates of Righteousness
Psalm 118 is the last of the Egyptian Hallel psalms (see comments on Ps 113). The psalm exhibits features of communal and individual thanksgiving.
I. Call to Communal Thanksgiving (118:1–4)
1–4 All Israel had enjoyed the benefits of God’s “goodness” and his unfailing “love”: the congregation of Israel, the priests, and “those who fear the LORD.”
II. Thanksgiving (118:5–21)
5 Apparently here an individual worshiper represents the people in giving testimony to the Lord’s goodness. Originally the worship leader may have been the king or a priest, but anyone of God’s people may recite God’s acts in response to the prayers of God’s people. The worshiper thanks the Lord because he has heard his cry of “anguish.” He was without perspective and in dire straits, but the Lord answered him by “setting [him] free.”
6–7 The psalmist knew that the Lord was with him in all circumstances of life; based on that conviction he was not afraid of troubles caused by his fellow human beings. The presence of the Lord is personal. He comforts with his support and gives a new perspective on the future.
8–9 In a hymnic celebration, the individual worshiper confesses his confidence in the Lord. Such confidence is far superior to relying on flesh and blood. The mention of “man” in parallelism with “princes” is a literary manner of including all of humanity, both lowly and exalted.
10–12 The language of the troubles may be interpreted literally or metaphorically. If a king is the speaker, the reference to “all the nations,” the repetition of “surrounded me” and “I cut them off,” as well as the metaphorical comparison (“bees,” “burning thorns”) may be interpreted as a great victory over the enemies. On the other hand, this can also be interpreted as a hyperbole of great adversity. Great as the adversity was, the psalmist overcame his feeling of anguish “in the name of the LORD,” which is powerful indeed.
13–14 The adversity was so great that the psalmist felt himself pushed and was “about to fall.” However, the Lord was faithful to his promise to keep his own from falling or stumbling (121:3). The word “strength” (GK 6437) denotes his power in saving while “salvation” (GK 3802) suggests the whole process of his mighty acts, his judgment on the adversaries, and his help to his children. “Song” may mean “victory song.”
15–16 The victory of the Lord provides the occasion for communal rejoicing. The godly join in the celebration of God’s mighty acts. They sing a chorus or refrain whose subject is the Lord’s “right hand.”
17–18 The psalmist has individually experienced the Lord’s power to restore and sustain life. The troubles are likened to death, but the Lord’s favor is life. “Live” (GK 2649) signifies here the joyful proclamation of “what the LORD has done”: his acts of discipline (cf. Heb 12:5–11).
19–20 In the festal procession only the “righteous” (GK 7404) are permitted entrance to the presence of the Lord, symbolically guarded by “the gates of righteousness.” The psalmist strongly confesses his unswerving loyalty to and trust in the Lord. Those who enter into the Lord’s presence must meet this requirement of covenant loyalty and trust.
21 In this company of the righteous, the psalmist shares his testimony of “thanks” for the Lord’s victory. The emphasis is on the Lord’s “salvation,” which is consistent with the emphasis in this psalm on the Lord’s gracious and complete deliverance of his people. The Lord has been with the individual as he was with Israel of old, in the days of Moses.
III. Thanksgiving Liturgy (118:22–29)
22–23 The Lord has given prominence to his suffering servant like a “capstone.” This was an important stone that held two rows of stones together in a corner (“cornerstone”) or stabilized the stones at the foundation. The Lord changed the speaker’s adversity, likened to the throwing away of a capstone, into a “marvelous” demonstration of himself.
24–25 The day of thanksgiving is the day of salvation. The songs of rejoicing encourage the godly to renew their prayers for God’s help. The phrase “save us” (Hosanna; GK 3828) is related to the noun rendered “salvation.” The congregation requests the Lord to continue to do his wonderful acts so that they will “prosper.”
26–27 In response to the people’s trust in the Lord, the king or priest blesses all who come to the Lord in his “name.” The people respond to this blessing with a confession that “the LORD is God,” by whose “light” they exist and are protected from the darkness of famine, war, and exile. They also renew their thanksgiving to the Lord in making a procession to the temple in Jerusalem. They demonstrate their commitment in concrete acts, whether they come with “boughs in hand” during the Feast of Tabernacles (Lev 23:40) or with “festal sacrifices” (see NIV note).
28–29 The worship leader leads the community in the affirmation that the Lord alone is God. Israel must give thanks to him, because “he is good; his love endures forever” (cf.v.1)
Psalm 119: The Joy of God’s Law in Distress
This longest psalm in the Psalter is well known for its teaching on God’s law. Yet the beauty of this psalm lies in the psalmist’s absolute devotion to the Lord. The genre corresponds most closely to that of the wisdom psalms. Yet the psalm also reflects elements of lament, thanksgiving, innocence, praise, and confidence. Psalm 119 is an alphabetic acrostic psalm, consisting of twenty-two stanzas of eight verses each.
The psalmist uses eight words for God’s law:
1. “Law” (torah; GK 9368) occurs twenty-five times. In the broad sense it refers to any “instruction” flowing from the revelation of God as the basis for life and action. In the narrow sense it denotes the Law of Moses, whether the Pentateuch, the priestly law, or the Deuteronomic law.
2. “Word” (dabar; GK 1821) is any word that proceeds from the mouth of the Lord. It is a general designation for divine revelation.
3. “Laws” (mishpatim; GK 5477) pertain to particular legal issues (“case laws”) that form the basis for Israel’s legal system. God himself is the Great Judge.
4. “Statute(s)” (eduth/edoth; GK 6339) derives from the word that means “witness,” “testify”; “testimony” is often synonymous with “covenant” (cf. 25:10; 132:12). The observance of the “statutes” of the Lord signifies loyalty to the terms of the covenant between God and Israel.
5. “Command(s)” (mitswah/mitswoth; GK 5184) is a frequent designation for anything that the Lord, the covenant God, has ordered.
6. “Decrees” (huqqim; GK 2976) is derived from the root for “engrave,” “inscribe.” God reveals his royal sovereignty by establishing his divine will in nature and in the covenant community.
7. “Precepts” (piqqudim; GK 7218) occurs only in the book of Psalms and appears to be synonymous with “covenant” (103:18) and with the revelation of God (111:7). Its root connotes the authority to determine the relationship between the speaker and the object.
8. “Word” or “promise” (imrah; GK 614) may denote anything God has spoken, commanded, or promised.
I. The Aleph Strophe (119:1–8)
1–8 The blessing of God (see 1:1) rests on those who give themselves to wise living. They are people of integrity (“blameless”), whose walk follows the path set out in God’s revelation, “the law” (torah). In his “statutes” (edoth) God sets down how he is to be loved, and his loving children respond to his wishes. The “decrees” (huqqim) of the Lord give order to human lives, even as they uphold order in the created world. Negatively, the people of integrity “do nothing wrong.”
The hope of the godly lies in the Lord. The psalmist prays that his response to God’s revelation may be acceptable and that no “shame” or ultimate disgrace may overtake him. “Shame” (GK1017) connotes a state of being abandoned by the Lord and condemned to utter ruin. Thus he prays that the Lord will have mercy on his servant and “not utterly forsake” him.
The psalmist looks for God’s favor by which he may again praise his God “with an upright heart.” The “laws” (mishpatim) of God are “righteous” in that they establish divine order in this world, granting the godly a sense of deliverance and freedom. As a final expression of commitment, the psalmist stresses that he will “obey” the “decrees” of God.
II. The Beth Strophe (119:9–16)
9 The young man may keep his way “pure” (GK 2342) by the practice of godliness by living according to God’s “word” (dabar).
10–16 The teacher exemplifies the wise response to God’s revelation in vv.10–16. He demonstrates his sincere love for God by treasuring his “word” of promise (imrah) in his “heart.” The act of “hiding” (GK 7621) God’s word is not only memorization but extends to living in devotion to the Lord.
The teachable spirit begins with a proper regard for God. Little instruction in godliness takes place unless the heart is full of praise. The psalmist declares repeatedly that his inner “delight” and joy are in God and his revelation, not material acquisition. The external expression of this inner loyalty to the Lord is joyful obedience. Part of his practice of godliness is to speak positively about God’s “laws” (mishpatim), which he treasures as having come out of the “mouth” of the Lord.
III. The Gimel Strophe (119:17–24)
17–20 In difficulty and distress, the Lord and his word are a comfort to the godly. The prayer for help presupposes a close relationship between the Lord and the psalmist. As a “stranger,” his yearning for God and his word is so strong that he feels as if crushed in his alienation from God. He prays that he may “live” a life of fellowship with God and in obedience to his “word” (dabar), and he longs to see the “wonderful things in [God’s] law.”
21–24 God’s blessing rests on those who submit themselves to the law of God, whereas his curse comes on all those who “stray” deliberately from it. The “arrogant” despise God and godliness with their “scorn and contempt.” By contrast, God’s “servant” shows his loyalty to God’s “statutes” (edoth) by observing them and by “meditating” on his “decrees” (huqqim). In spite of opposition from the community and her “rulers,” the psalmist receives joy and guidance from God’s “statutes” (edoth) as his “counselors.”
IV. The Daleth Strophe (119:25–32)
25–27 The psalmist’s experience of mortality forces him even closer to the Lord. Only God can deliver him and through his “word” (dabar) give him a new lease on “life.” In his adversities he becomes more teachable. He opens his life to God, believing that the Lord answers prayer. In his devotion to God, he desires to understand and apply God’s word and thus deepen his dependence on the Lord. The word opens up the greatness of God’s acts in creation and in redemption.
28–32 The word of God has the power to “strengthen” those overwhelmed with “sorrow.” The word of God also keeps one from the ways of the world, as it renews an inner, burning desire to live a life of devotion to God. Such devotion focuses on doing God’s will. On the one hand, the psalmist fully depends on the Lord for life, sustaining grace, and illumination (vv.25–29); on the other hand, he is fully responsible in “seeking” the kingdom of God by choosing and living a life of loyalty to God and his word.
The psalmist further prays that his lifestyle will keep him from anxiety and adversity (“shame”). He will not only “walk” (vv.1, 3) in the “path of your commands,” but he will “run.” The Lord has given him a sense of freedom from anxiety and care.
V. The He Strophe (119:33–40)
33–37 The purpose of God’s positive direction and protection from evil is to encourage the psalmist to keep the law. Keeping the law was not a matter of external conformity in the OT but required “a heart” of absolute devotion to God. By God’s help he will “follow” his “decrees” (huqqim) and receive God’s reward. His “delight” of radical loyalty from the heart is a work of grace. He prays that the Lord may “preserve” him as he walks in the way of God.
38–40 The mood of the prayer changes abruptly to a call for action. The psalmist asks the Lord to “fulfill” his “word” or “promise” (imrah) of “righteousness” (GK 614) to his servant. In his righteousness God delivers, frees, preserves life, and removes a dreaded “disgrace.” The delight in God’s laws is in direct relationship to his prayer that the Lord’s righteousness be established for him and for all of God’s servants.
VI. The Waw Strophe (119:41–48)
41–42 This strophe continues the elements of prayer and commitment. The words “unfailing love” and “salvation” explicate the prayer for renewal “in your righteousness” (v.40). The “righteousness” of God extends to deliverance and vindication from one’s adversaries. The dreaded “disgrace” will be removed, and the psalmist will rebuke the one who “taunts” him. Hope in salvation is grounded in God’s word of “promise,” and his promise calls for “trust.”
43–45 The psalmist pleads with the Lord to be true to his promises. The psalmist promises to remain loyal to the Lord throughout life. His devotion is a free expression of his love for God, and in this walk he experiences the Lord’s blessing and bounty.
46–48 The psalmist vows to speak about God’s “statutes” (edoth) unashamedly, even in the presence of “kings.” He is so full of love for God and so filled with joy in the prospect of salvation that he strongly asserts his “love” and “delight” as he prays and meditates.
VII. The Zayin Strophe (119:49–56)
49–56 The psalmist knows that the Lord’s promises are sure; therefore he has “hope” and “comfort” even in suffering. The “arrogant mock” him, but he gets more provoked at their apostasy from God than at the suffering they cause him. They drive him to greater loyalty. The word of the Lord sustains and restores life. He can therefore sing the praises of God’s “decrees” (huqqim) day and night. This lifestyle does not develop overnight but comes from habitual practice.
VIII. The Heth Strophe (119:57–64)
57–64 The strophe begins with a familiar formula of trust and ends on an exclamation of God’s cosmic and unfailing “love” (GK 2876). The psalmist promises a deeper commitment “to obey” God’s words. His petition for God’s grace is urgent and corresponds to his diligence toward God’s law. Even if the Lord delays his redemption, permitting the wicked to triumph for a while, the psalmist affirms his loyalty as being of primary importance. Faith in God’s “righteous” laws triumphs and brings out a song of thanksgiving, freeing him from the “ropes” of the wicked (a metaphor for their reign of terror). The psalmist shows his love by his attentiveness to the word of God and by associating with the godly, who “fear” the Lord and “who follow [his] precepts.” The world of creation witnesses to his love.
IX. The Teth Strophe (119:65–72)
65–72 The Lord is “good” because he is faithful to his word. “Knowledge” (GK 1981) primarily denotes the knowledge of God in one’s communion with him and secondarily the response to the life of fellowship with the Lord. The psalmist’s experience of humiliation and affliction, caused by “the arrogant,” was good. Because of it he has given himself more to “learning,” applying, and loving of God’s “precepts” (piqqudim), “law” (torah), and “decrees” (huqqim). The discipline of the Lord has changed his life; he used to “go astray,” but now he obeys God’s word and is restored in fellowship.
X. The Yodh Strophe (119:73–80)
73–74 The psalmist believes that God has “made” him for the purpose of having “understanding” to fulfill his “commands” (mitswoth). Since he has initiated the relationship, the psalmist is confident that the righteous may soon rejoice.
75–80 The psalmist can say, “I know” that God’s “laws” (mishpatim) are “righteous” and faithful, because he has an experiential knowledge of God, of his “unfailing love,” and of his “compassion.” God’s purpose for affliction is to refine the relationship with his children. When he looks at humans, the psalmist sees the “arrogant,” who have wrongfully dealt with him and must get their just deserts. While waiting he continues to “delight” in God’s “law” (torah), to “meditate” on the Lord’s “precepts” (piqqudim, v.78), and to walk in a “blameless” way before God. The psalmist also prays that they who “fear” the Lord may be encouraged and rejoice at God’s vindication.
XI. The Kaph Strophe (119:81–88)
81–88 In his despair the psalmist looks only to the Lord for his “salvation,” as promised in his “word.” He is being persecuted “without cause,” and his endurance is wearing down. His soul “faints,” his “eyes fail,” and he feels as if he is near the end of his strength. He feels himself to be “like a wineskin in the smoke,” i.e., useless, shriveled, and unattractive because of being blackened with soot. In his loneliness he wonders when God will comfort him, and he asks the Lord to execute “justice” (mishpat). In contrast to the “arrogant,” he loves God and his word. Thus he also submits himself to the Lord’s “help” for preservation of life.
XII. The Lamedh Strophe (119:89–96)
89–93 The nature of the Lord is reflected in everything he has created, and “all things serve” him. The psalmist found “delight” in the “law” (torah) of the Lord. Had he not found meaning in his “affliction,” he feels that he would have perished like a falling star. Therefore he will not forget the “precepts” (piqqudim) of the Lord, for they give order and preservation of life.
94–96 The psalmist knows that he belongs to God. Therefore he prays that the Lord will continue to sustain his life, in spite of the opposition of “the wicked.” As their violence increases, he seeks refuge in a diligent study of the “statutes” (edoth) of the Lord. The “commands” (mitswoth) of the Lord liberate him and give him a new lease on life.
XIII. The Mem Strophe (119:97–104)
97–104 The love of God’s law derives from love for God. “Meditation” (GK 8491) is a form of devotion. The psalmist delights in his understanding of God’s law. He reflects on his devotion in relation to the “enemies,” “teachers,” and “elders,” and he rejects the way of the wicked. He was obedient to the Lord and did not “depart” from his laws. The “words” of promise (imrah) are likened to “honey”; God’s instructions are sweet, and they lead to understanding and obedience.
XIV. The Nun Strophe (119:105–12)
105–12 The psalmist who hates “every wrong path” thanks the Lord that he has given him his “word” (dabar) as a guide and life-sustaining source (“light”) as he walks on the “path” of life. The “laws” (mishpatim) of God are “righteous” and are comforting even in adversity. The psalmist affirms that the Lord alone can “preserve” life. Even in affliction he has learned to give the Lord “willing praise.”
The wicked attempt to hunt down the psalmist and catch him. But he is determined to be loyal to the Lord. Thus far he has not yet strayed. His joy and determination to please the Lord are much greater than the affliction with which he lives constantly.
XV. The Samekh Strophe (119:113–20)
113–20 The ways of the righteous and the wicked are clearly divergent. The wicked are “double-minded,” “evildoers,” disobedient to God’s word, and deceptive. The psalmist “hates” that lifestyle, but he “loves” the law of the Lord. He draws near to God for “refuge,” for he is the psalmist’s “shield” or protection. He thus prays that the Lord will “sustain” and “uphold” him so that he may “live.” He also believes that the Lord’s righteous judgment will come on the wicked. The Lord will “discard” them like “dross,” the scum that forms when a precious metal is being refined. How different are the godly! They have hope. They draw near to God and find delight in his word.
The psalmist concludes with a final affirmation of godly fear. He stands in “awe” of the Lord and “trembles.”
XVI. The Ayin Strophe (119:121–28)
121–28 The psalmist has done what is “righteous and just.” Now he expects the Lord to conform to his “righteous promise,” according to which the godly will be delivered from all adversities. God’s “salvation” extends to all the needs of his people, as they look for a renewal of God’s “love” (GK 2876) and deliverance from the “arrogant.” The godly psalmist also reveals that he has a teachable spirit.
The psalmist affirms his love for the Lord’s “commands” (mitswoth) and compares them favorably with “gold, more than pure gold.” He also affirms his commitment to the Lord by expressing loyalty to his “precepts” (piqqudim). Together with the psalmist’s affirmation of devotion is a righteous indignation at the way the ungodly have broken God’s “law” (torah).
XVII. The Pe Strophe (119:129–36)
129–31 The psalmist considers the many benefits of God’s word. His “statutes” (edoth) are “wonderful”; through them he gains insight into God’s revelation. The psalmist uses the metaphor of “mouth” to suggest that he has a great appetite for the “commands” (mitswoth) of the Lord. He “pants” for them as he waits with great anticipation.
132–36 The Lord’s blessing brings “mercy,” directs and protects from sin and adversities, and extends God’s favor to all of life. The psalmist’s prayer for God’s blessing is in accordance with God’s own promises. He gives himself with greater commitment to do God’s will and weeps over the continuation of rebellion and transgression. “Streams of tears” is a hyperbole for deep sorrow and anguish of soul.
XVIII. The Tsadhe Strophe (119:137–44)
137–44 The conviction that the Lord is “righteous” and “trustworthy” evokes a response of “zeal,” which increases as the psalmist’s adversities increase. His adversaries “ignore” God’s laws, whereas he does not “forget” them. Instead, he “loves” them and finds his “delight” in them. Yet he feels that his loyalty to the Lord and his devotion to godliness have been unrewarded. Instead, troubles have come his way. But he holds on to faith in the Lord, praying humbly that he may “understand” so as to be revived in his inner being.
XIX. The Qoph Strophe (119:145–52)
145–49 Out of the conviction of God’s righteousness, the psalmist cries out for God’s help. He feverishly presents his lament before the Lord that he may “answer” him in delivering him from adversity. While waiting for God’s deliverance, he faithfully holds to God’s expectations. His longing for God is so intense that he prays “for help” throughout the night. At that time he also “meditates” on God’s “promises” (imrah). He waits for the Lord to come through, having put his “hope” in God’s word and in renewal of God’s “love” (GK 2876).
150–52 Though the wicked hunt the psalmist down, the Lord is nearby. Moreover, his relationship with the Lord has been well established. His “statutes” (edoth) are constant.
XX. The Resh Strophe (119:153–60)
153–60 The psalmist again affirms his loyalty to the Lord as the godless haunt him and flaunt the commandments of the Lord. As he looks at them, he also affirms his innocence in that he has purposefully avoided their influence (cf. 1:1). They are “the faithless” (GK 953), i.e., they have broken the covenant relationship with the Lord and their words and acts are unreliable.
There is the deep cognizance that only the Lord can “deliver” and “redeem.” Therefore the psalmist prays for the Lord to “defend my cause.” The very nature of his existence is in jeopardy. His adversaries are many, but God’s “compassion” (GK 8171) is “great.” The expression “all your words” means that from the beginning God’s word is true, even as his “laws” (mishpat) are forever “righteous” (GK 7406). The fidelity and righteousness of his word sustain the psalmist.
XXI. The Sin and Shin Strophe (119:161–68)
161–65 The context of adversity is unchanged, as the “rulers” of the people continually “persecute . . . without cause.” But the psalmist rejoices in the “promise” of the Lord and in God’s instruction, like a warrior returning with “great spoil.” He praises the Lord many times a day for his “righteous laws.” The godly magnify God’s name because they know he will vindicate them. Therefore they have “peace.” Though surrounded by adversity, they are confident that with the Lord’s help they will not “stumble.”
166–68 In anticipation of that great day of “salvation,” the psalmist gives himself to hopeful waiting and to the practice of godliness. He obeys God’s precepts from a committed heart. He keeps God’s laws out of “love,” for God discerns all his activities, emotions, hopes, and fears.
XXII. The Taw Strophe (119:169–76)
The last strophe of this lengthy psalm contains a prayer for the Lord’s salvation. The issues have not been resolved, but the design of the psalm is such that it raises the spirit of expectation in those who love God’s word.
169–72 The psalmist comes before the Lord with a broken spirit, crying out for mercy. He appeals for “understanding” to discern how best to respond to his adversities with hope in the promises. He also asks for deliverance. In anticipation of that moment of redemption, he contemplates the joyful expressions of thanksgiving. Then he will bubble forth with “praise” and will respond in song to God’s fulfilled “word.”
173–76 Verses 173–75 repeat the motifs of prayer, a commitment to God’s word, and an anticipation to praise the Lord for his redemption. “Hand” is a metaphor for God’s powerful deliverance, for which the psalmist “longs,” because God’s deliverance preserves life. The last verse of the psalm is a cry from a broken spirit, not a confession of apostasy. The psalmist feels helpless, like a “lost sheep,” and cries to his Good Shepherd to “seek” him, for he has not neglected God or his word.
Psalm 120: The Lord, I, and They
Psalms 120–134 form a collection known as the “Songs of Ascents,” which in turn is a major part of the Great Hallel psalms (120–36; see comment on Ps 113). The meaning of the designation “song of ascents” is not clear. Likely the songs were sung in the three annual festival processions, as the pilgrims “ascended” to Jerusalem (cf. Ex 23:14–17; Dt 16:16). Though not beyond dispute, Ps 120 is an individual lament.
I. Assurance of Answered Prayer (120:1)
1 “On the LORD” expresses the sole dependence on God in the hour of distress. It is more natural to understand v.1 as having taken place in the past. The psalmist has already received assurance from the Lord that he will deal with his problem.
II. Prayer for Help (120:2–4)
2–4 The psalmist prays for relief and deliverance from false accusations and treachery. As the wicked have spoken deceptively, he prays that God will bring on them the fulfillment of their own words. The “deceitful” tongue is compared to a bow whose arrows are the words. The wicked must be uprooted for the sake of God’s honor.
III. Expression of Desperation (120:5)
5 The psalmist laments his present condition, as he still dwells like a stranger “in Meshech,” “among the tents of Kedar.” Meshech is located in Asia Minor by the Black Sea; Kedar denotes the Arab tribesmen who lived in the Arabian Desert. In essence the psalmist is saying that his enemies are no better than hostile barbarians. He himself does not feel at home among an ungodly people.
IV. Longing for Peace (120:6–7)
6–7 The psalmist reminds the Lord that he has suffered long enough in his present situation. He has “lived” among apostates who “hate peace.” They malign, slander, and make every aspect of life difficult for the godly. Tired of his affliction, he asks the Lord to establish peace.
Psalm 121: The Lord Is My Guardian
Psalm 121 is one of the fifteen “Songs of Ascents” (120–134; see Ps 120).
I. The Lord Is the Creator (121:1–2)
1–2 The psalmist is looking with great anxiety or longing to the hills. Perhaps he expected robbers to be hiding there. Or he may have looked with great anticipation if he were on a pilgrimage to Jerusalem (125:2). The “help” (GK 6469) the psalmist is concerned with pertains to protection, guidance, and blessing, which can only come from the Lord. He comforts himself with the thought that the Lord is “the Maker of heaven and earth.” The creedal statement originally signified an apologetic statement on the Lord’s sovereignty over all realms, thereby excluding any claims by pagan deities.
II. The Lord, the Guardian of Israel, Is “Your” Guardian (121:3–6)
3–6 The ground for the psalmist’s confidence lies in the further development of the doctrine of God: the guardian (“he who watches”) of Israel is the guardian of every believer. He protects, guides, and blesses his own. He will be their “shade” as he protects them day and night. The intensity of his care is further amplified as he never sleeps nor slumbers. The Lord is always there to help and to protect his people.
III. Blessing (121:7–8)
7–8 The Lord’s care extends to all adversities, as he is sovereign over all affairs of life, especially the “life” (lit., “soul”; GK 5883) of his own child. Whatever his children do—whether they arrive at Jerusalem, go on a far journey, or return home—the Lord will “watch” over their affairs, “now and forevermore.”
Psalm 122: May There Be Peace in Zion
This is one of the “Songs of Ascents” (120–134; see Ps 120). It is a Song of Zion by genre (46; 48; 76; 84; 87; 132), psalms that have much in common with the royal psalms as they celebrate the glories associated with Jerusalem: temple and kingship.
I. The Pilgrim’s Joy (122:1–2)
1–2 The psalmist is reflecting on the many times that he has heard the call to go to the house of the Lord. At this point he is standing in Jerusalem and rejoicing—with the thousands of other pilgrims during one of the three pilgrimage feats, Passover, Firstfruits, and Booths. These held a special redemptive-historical significance, as they commemorated God’s goodness in the Exodus, the Conquest, and his continual care (cf. Dt 16:16).
II. The Pilgrim’s Praise (122:3–5)
3–4 In praise of Jerusalem the psalmist looks above the heads of the throngs, where the walls and buildings of the city rise, giving the sense of being joined together. The Israelite tribes came together to praise “the name of the LORD” as an act of loyalty to his command (cf. Dt 12:5–6; Ps 81:3–5).
5 Jerusalem was not only the religious center, symbolized by the “house of the LORD” (v.1), but also the political center, symbolized by “the thrones for judgment.” The kings of Judah upheld God’s kingship to the extent that they were faithful in dispensing justice.
III. The Pilgrim’s Prayer (122:6–9)
6–9 The psalmist longs for “the peace [shalom; GK 8934] of Jerusalem.” The city whose name means “city of peace” did not always experience peace; nor did she provide “security” (GK 8932) and “prosperity” (GK 3202) to her population. The psalmist thus prays that Jerusalem may truly be a city of peace to all who love her, i.e., for “my brothers and my friends.” In his reflective prayer on the peace of Jerusalem, the psalmist mentions her “walls” and “citadels,” as well as “the house of the LORD.”
Psalm 123: Have Mercy, O Lord
This is one of the “Songs of Ascents” (see Ps 120). It is a combination of individual lament and community lament.
I. Dependence on the Lord (123:1–2)
1–2 The Lord, to whom the psalmist looks dependently, rules sovereignly. He is exalted on the throne. This God is faithful to his people. They are threatened by the “arrogant” (v.4), and they look to the Lord for his intervention and mercy.
II. Prayer for Mercy (123:3–4)
3–4 The need for “mercy” arises out of a deep awareness of injustice done to God’s children. They have unjustly “endured” great “contempt” and “ridicule” from the “proud” and “arrogant” of the world.
Psalm 124: Our Helper Is the Maker of Heaven and Earth!
This is one of the “Songs of Ascents” (see Ps 120). Its genre reflects that of the communal thanksgiving songs.
I. The Presence of the Lord (124:1–2a)
1–2a The repetition here is for the purpose of emphasis. Because the Lord has been with his people, they have not perished. The OT saints had a grateful awareness of God’s presence in their midst.
II. Protection From Dangers (124:2b–5)
2b–3 The presence of God results in his blessings, which include protection from enemies and dangers. Throughout her short history Israel was attacked from all sides. It often seemed as if enemies vented their anger with the living God against his people. The nations intended to destroy “life,” which God had given to his people. However, life granted by the Lord cannot be smothered to death.
4–5 The violent acts that threatened to overwhelm God’s people are likened to “the flood,” “the torrent,” and “the raging waters.” The metaphor of water as a destructive force is common because of the torrential rains known to that part of the world. God’s people nearly succumbed to its power, but the Lord was on their side (vv.1–2).
III. Praise to the Lord for Protection From Dangers (124:6–7)
6–7 The praise of the Lord is a transition between the confession of God’s past acts of protection (vv.1–5) and the confession of confidence in the Lord. The song of thanksgiving praises God for delivering his own from the wicked, who, like wild animals, devour their prey. This is the Lord’s doing; therefore he is to be praised!
IV. The Presence of the Lord (124:8)
8 The motif of God’s presence begins and concludes this magnificent psalm. He is our “help,” and he protects us by his “name.” We need not fear, for the Maker of heaven and earth is in full control.
Psalm 125: Peace Be on Israel
This is one of the “Songs of Ascents” (see Ps 120). It is a mixture of confidence and lament, hence it could be either a communal psalm of confidence or a communal lament.
I. Internal Strength (125:1)
1 Mount Zion symbolizes God’s power and help, his presence in blessing and protecting his people, and the privileges of the covenantal relationship. Because of their unshakable confidence in the Lord, the people are strong like Mount Zion.
II. Confidence in the Lord’s Help (125:2)
2 Surrounded by mountains, Jerusalem was secure by its natural defensibility. So the psalmist compares the Lord to the hills around the city and the people to Mount Zion. The hills connote endurance and a sense of assurance and protection. God is “around” and present with his people.
III. Confidence in the Triumph Over Evil (125:3)
3 The “scepter [a symbol of rule] of the wicked” cannot coexist with the presence of God. Israel knew that the Lord had promised never to permit the wicked to prevail over the righteous, and this promise included the promise of “the land” of Canaan. If evil were to prevail, it might be an occasion for some of the godly to be tempted, to lose heart, and to fall away. For the sake of God’s people, wickedness must come to an absolute end!
IV. Prayer for the Lord’s Help (125:4–5b)
4–5b The people ask the Lord to remember them by doing good. He delivers “those who are good,” i.e., “those who are upright in heart.” Good works are expressions of an “upright heart.” The “evildoers” are apostates who have turned “to crooked ways.”
V. Peace (125:5c)
5c The benediction of God rests only on those who trust in him. They will receive God’s “peace” (shalom; GK 8934).
Psalm 126: The Restoration Is Here!
This is one of the “Songs of Ascents” (see Ps 120). Its form reflects the genre of the community laments.
I. Joy of God’s People (126:1–2a)
1–2a The restoration of “the captives to Zion” took place in 538 B.C. The people knew about the promises of restoration; but when the actual moment came, it was an overwhelming experience—they were like those “who dreamed.” Great had been the sorrow of God’s people in exile; but the restoration from exile filled their hearts with happiness, and they proclaimed with “laughter” and “shouts of joy” what God had done for them.
II. Proclamation Among the Nations (126:2b)
2b So great was the act of restoration that the “nations” (GK 1580) heard about it, too. Whenever the Lord “has done great things,” his mighty works witness to his glorious ability to deliver his own.
III. Thanksgiving (126:3)
3 The wonder of deliverance is precious to God’s people. First, they are in shock (v.1), but then they are overwhelmed with “joy.”
IV. Prayer (126:4)
4 The returnees’ prayer reflects on the harshness of their existence. Though they were restored, “nature” was not smiling kindly on the people. They pray for a restoration of their well-being in the land, like “streams in the Negev.” The wadis in Canaan are generally dry; but when it rains, the water runs down its “streams” with great rapidity.
V. Assurance of Answered Prayer (126:5–6)
5–6 The short but intensive prayer of v.4 is answered. The Lord will turn their “tears” into “songs of joy.” That assurance of blessing also encourages them to be responsible. The people are to go out and sow whatever little they have left, because the Lord will bless them. They must “lose” their seed before they can gain. The psalm concludes on the expectation of another divine miracle to take place: the people will “return” singing “songs of joy,” because of the plentiful harvest.
Psalm 127: The Blessing of the Lord
In this song of ascent (see Ps 120), a wisdom psalm, the futility of life and the blessing of God are two contrastive themes.
I. Futility and Blessing (127:1–2)
1 The building of the house may refer to construction of a house or the raising of a family. In the OT it is usual to speak of a family as a “house” (cf. Ge 16:2; Ex 1:21; Ru 4:11; et al.). A second concern is the protection of the city—the Lord himself guards it. Thus the psalmist suggests that human efforts in the construction of one’s house and involvement in the community’s welfare are useless unless one trusts in the Lord.
2 The psalmist does not depreciate the importance of hard work. But he decries this as an inferior way of life if the hard work is only to provide daily food and clothing for oneself and the family. The higher way of life begins with trusting the Lord in one’s work. With his blessing on their labor, the godly can rest without anguish.
II. God’s Blessing on the Family (127:3–5)
3–5 The blessings of the Lord on the godly family are many. He gives children as an inheritance, and he also gives them a sense of security and protection. The psalmist likens the children of one’s youth to “arrows.” As the arrows protect the warrior, so the godly need not be afraid, when blessed with “sons.” A house full of children, born before one becomes old, serves as a protection against loneliness and abandonment in society. These children have received a godly example at home; and when they come together in the city gate (the place where court was held), they will speak on behalf of their aging father in the presence of their enemies.
Psalm 128: The Family Blessed by the Lord
This psalm of ascent (see Ps 120) is a wisdom psalm (see Ps 127).
I. The Blessing of a God-Fearing Family (128:1–4)
1–2 The wise man is primarily concerned with walking in the ways of the Lord. The one who fears the Lord is a man of integrity; he receives a blessing from the Lord in all his labors.
3–4 The blessing mentioned in this psalm extends to the man’s home. He will enjoy the warmth of wife and family around his table as he eats the fruit of his labors. His wife is compared to a fruitful vine, a plant that expresses tranquility, peace, and prosperity. His children are likened to olive shoots; the olive tree is a symbol of longevity and productivity. These images remind one of the eras of David and Solomon and of the messianic era. The blessedness of the godly man will extend to other generations.
II. The Benediction (128:5–6)
5–6 Blessing is not to be limited to a few days or years but to one’s entire life. God’s blessing goes with his people everywhere, even when they are not in Jerusalem. For the NT people of God, the blessing of God is on all those who are indwelt by his Holy Spirit.
The godly in the OT were concerned about the worship of God, the defense of Jerusalem, and the welfare of the Davidic dynasty. They knew that if a godly king were ruling over Jerusalem and if godly priests were serving in the temple, God’s blessing would extend to his people. To see ones children’s children is equivalent to “all the days of your life.” The final blessing, “Peace be upon Israel,” is equivalent to the prayer that the godly may see “the prosperity of Jerusalem” (cf. 122:9).
Psalm 129: The Lord Is Righteous
This is one of the “Songs of Ascents” (see Ps 120). The psalm reflects the genre of a communal confidence psalm.
I. Prayer for Divine Deliverance (129:1–4)
1–2 The psalmist has effectively brought together the individual in relation to the people of God. Difficult as certain moments in Israel’s history have been, the people have been miraculously spared.
3–4 The psalmist likens the enemies to a farmer who plows the fields with long rows. The “plowmen” are the warriors, the long furrows are the wounds and adversities, and the field is “the back” of Israel. In spite of all their troubles, the Lord has delivered his own. The “cords” denote the yoke whereby the plow was attached to the neck of an animal.
II. Prayer for Divine Judgment (129:5–8)
5–8 The enemies who “hate Zion” are those who have no regard for God and his promises. “Zion” denotes the Lord’s presence among his people, his covenant and blessing, and the hope in the victorious establishment of God’s kingdom. The people pray that the wicked may wither like “grass on the roof,” which is soon forgotten.
The enemies of Zion include not only the wicked of the world but also the Israelites who do not fear the Lord (cf. 125:5). They may feign piety, but in reality they are against God. The psalmist particularly singles out the godless Israelites who enjoyed hearing the greetings “The blessing of the LORD be upon you” and “we bless you in the name of the LORD” but whose lives were far from the Lord.
Psalm 130: May the Blessing of the Lord Be on You!
This psalm is classified as one of the seven penitential psalms (6; 32; 38; 51; 102; 130; 143). It also belongs to the “Songs of Ascents” (see Ps 120). Its genre reflects some features of the individual lament.
I. Lament (130:1–2)
1 To the godly, sin, guilt, and God’s fatherly discipline are like being cast into “the depths” of the sea, a metaphor of adversity and trouble (cf. Jnh 2:2, 5), connoting a feeling of alienation from God. In his dire situation the psalmist calls on the “LORD,” his covenant God.
2 The psalmist prays that the Lord may “be attentive” to his petition for “mercy” (GK 9384). This presupposes a servant-master relationship in which the “servant” petitions his “master” (“Lord”) for a particular favor.
II. Confession of Sin (130:3–4)
3–4 The mercy of the Lord is found in forgiveness. He does not “keep” our “sins” in mind. If he did, even the most godly could not “stand” (GK 6641) in his presence, i.e., pass through his judgment and enjoy the benefits of his presence. God is feared, not only because of his great judgment and harshness, but also because of his great love in forgiving.
III. Waiting for the Lord (130:5–6)
5–6 The psalmist hopes in the Lord. He has learned to be submissive to God, the fountain of grace. From his concern with waiting like a watchman, who waits to be released from guard duty at the dawning of a new day, and from the concluding assurance that the Lord will redeem his people from their sins, we deduce that the anticipated “word” (GK 1821) denotes a new act of salvation by which the godly are upheld. The repetition in v.6 creates a deep sense of longing, dependence, and assurance.
IV. Confidence in Redemption (130:7–8)
7–8 Confidence in the Lord inspired the psalmist to call on all Israel to renew their submission to the Lord. The call “put your hope in the LORD” flows out of his own experiences (v.5). God’s “unfailing love” (GK 2876) and “redemption” (GK 7014) are unmerited favors, which he sovereignly bestows on his children. His “full redemption” is so great that he can even forgive all his people from all their sin and free them from its consequences.
Psalm 131: Contentment With God
This is one of the “Songs of Ascents” (see Ps 120). In form it is an individual psalm of confidence.
1 The psalmist has experienced how wonderful complete submission to God is. The godly know that true godliness begins in a “heart” that is not proud, with eyes that do not envy, and with a walk of life that is humble rather than being preoccupied with “great matters.”
2–3 David has enjoyed his walk with God in which he “stilled” himself and “quieted” his soul. He was like “a weaned child.” This is a picture of contentment. Based on his wonderful relationship and walk with the Lord, David calls on Israel to trust in the Lord forevermore.
Psalm 132:TheTabernacling of the Lord
This psalm is one of the “Songs of Ascents” (see Ps 120). It is a tenth-century composition, celebrating the bringing of the ark of the covenant into Jerusalem (cf. 2Sa 6:12–19; Ps 132:6–10). The literary genre seems closest to a Song of Zion, especially because of its emphasis on the temple and on God’s election of Zion.
I. Prayer for David (132:1, 10)
1, 10 The psalmist or a grateful congregation prays that the Lord will kindly remember all the acts of David’s devotion. David had endured great “hardships” in the conquest of Jerusalem (2Sa 5:6–12) and in bringing the ark to Jerusalem. Verse 10 completes the thought of v.1. The prayer upholds David by the special designations “your servant” and “your anointed one” (GK 5431). These designations apply to David and to all his descendants who were anointed as kings over Israel or Judah.
II. David’s Devotion (132:2–5)
2 Though the “oath” and “vow” to the God who had protected, guided, and blessed Jacob are not recorded in 2 Samuel, David was determined to bring the ark to Jerusalem and to have a temple built. When he heard that God had blessed Obed-Edom, the guardian of the ark (2Sa 6:12), he immediately made efforts to bring the ark to Jerusalem.
3–5 David strongly desired to build a temple for the Lord, a “place” for God’s “dwelling.” He made a temporary structure for the tabernacle and later desired to build a more permanent structure. That latter one had to wait until Solomon’s reign to be constructed.
III. David’s Concern for God’s Presence (132:6–9)
6–8 David and his men heard of the whereabouts of the ark when they were at Ephrathah, “in the fields of Jaar.” The people joined in the festal procession as the ark was led from Obed-Edom’s house to Jerusalem, “his dwelling place,” also known as God’s “resting place.” The placement of the ark in Jerusalem ushered in a new era in God’s rule over Israel: the Davidic era.
9 The priests who served in the presence of the Lord were his instruments for dispensing “righteousness” This word (GK 7407) is synonymous here with “salvation,” signifying victory, blessing, and deliverance. This blessedness resulted in great joy to God’s loyal servants.
IV. Prayer for David (132:10)
10 See the comments on v.1.
V. God’s Reward to David (132:11–12)
11–12 The Lord responded to David’s “oath” (v.2) with his own “oath.” David’s concern and effort in establishing a “dwelling” (v.5) for the Lord were symmetric with the Lord’s concern to establish the throne of David. The promises to Abraham (Ge 17:6) came to fulfillment during that grand era of David’s and Solomon’s kingship. David was the divinely appointed “seed” by whom the promises of the covenants were fulfilled.
God’s promises must be balanced by responsibility. The king by his unique office must keep the “covenant,” i.e., “the statutes” of the Lord. Only if the kings remained loyal to the covenant God would the dynasty of David rule.
VI. God’s Presence in Zion (132:13–18)
13–14 The presence of the Lord on earth is related to his choice of Zion. In Zion, the earthly city of the Great King, God made his “dwelling” and “resting place.” David prayed that the Lord might establish a “place” for “his footstool” in Jerusalem (vv.5, 7); and the Lord assured him that he “has chosen” and “desired” to establish his kingdom there.
15–16 The presence of the Lord guarantees his beneficence in “salvation,” “abundant provisions,” and “joy.” The “poor” and the “priests” will share in this new age.
17–18 The “horn” (GK 7967) denotes the great vigor of the Davidic dynasty, by whom the Lord planned to rule over the earth (89:24–29; cf. Lk 1:69–75). David was further assured that his “lamp” (cf. 2Sa 21:17) had been “set up” and would be kept burning by the Lord. Through his dynasty (“crown”) God’s kingship was established, because God subdued his enemies. God’s word of promise contains the Christian hope in the majesty, rule, and dominion of our Lord Jesus Christ, who as David’s son will put down all of God’s enemies (cf. Rev 19:17–21).
Psalm 133: The Communion of the Saints
This is one of the “Songs of Ascents” (see Ps 120). The metaphors, images, and blessing formula favor the classification of wisdom psalms.
I. Blessing (133:1)
1 The psalmist pronounces a blessing on those who “live together in unity.” During the pilgrimages, the pilgrims came to Jerusalem from many different walks of life, regions, and tribes. Their unity was in conformity with the regulations for the three annual feasts (Ex 23:14–17; Lev 23:4–22, 33–43; Nu 28:16–31; 29:12–39; Dt 16:1–17). During these feasts the Jews celebrated their common heritage: redemption from Egypt and encampment around the tabernacle in the desert (cf. Nu 2).
II. Comparison With Oil and the Aaronic Ministry (133:2)
2 Fellowship of God’s people on earth is an expression of the priesthood of all believers (cf. Ex 19:6; cf. 1Pe 2:9–10). The psalmist compares the expression of harmonious unity to the special, fragrant oil used by the priests (cf. Ex 30:22–33). Only the high priest and the other priests could be anointed with this oil. Aaron as the “head” of the priestly clan is representative of all the priests. Through the priestly institution the Lord assured his people of forgiveness and blessing.
III. Comparison With Dew (133:3a)
3a Because of its high altitude and abundant precipitation of rain, snow, and dew, Mount Hermon was proverbial for lush greenery even during the summer months (cf. 89:12) and for its dew that sustained the vegetation. The experience of the pilgrims is like that of the refreshing dew of Hermon. During the summer months virtually no precipitation falls on Jerusalem. During these months at least two pilgrimages were held: the Feast of Firstfruits in May/June and the Feast of Booths in September. Regardless of how harsh the conditions of the pilgrimage, the fellowship of the brotherhood of God’s people was refreshing.
IV. Blessing (133:3b)
3b Where God’s people live together “in unity,” “there” the Lord sends blessing—“even life forevermore.” “Life” (GK 2644) is a gift of God, not as an end in itself, but for communion with the people of God.
Psalm 134: May the Lord Bless You From Zion!
This is the last of the “Songs of Ascents” (see Ps 120). It is a liturgical hymn.
I. Call to Worship (134:1–2)
1–2 The psalmist calls on the priests to lead the people in worship. The priests are “the servants of the LORD,” who “minister” (lit., “stand”; GK 6641) in the temple (“the house of the LORD”). They praise the Lord in song and with musical instruments both day and night. They also offer up prayers with hands lifted up “toward” the sanctuary, i.e., toward the Most Holy Place (cf. 1Ki 8:30).
II. Priestly Benediction (134:3)
3 These words are reminiscent of the priestly blessing (cf. Nu 6:24–25). The blessing extends to all of life, wherever the people of God may go or live, because the Lord is “the Maker of heaven and earth.”
Psalm 135: The Lord Is Free in His Marvelous Acts
This psalm is a hymn of descriptive praise of God the Creator and Lord of history.
I. Israel’s Praise (135:1–4)
1–2 Verse 1 is practically identical to 113:1 and together with v.2 is a continuation of 134:1–2 (see comment on 134:1–2). The “praise” (GK 2146) of God included a recitation of his mighty acts in creation and in redemptive history as an expression of devotion to the covenant God.
3–4 The praise of the Lord celebrates that he is “good” (GK 3202) to his covenant people and “pleasant” (GK 5833) to those who have experienced his electing love. The joyous proclamation of the name of the Lord evolves out of a relationship initiated (cf. “chosen”) and maintained by him.
II. The Lord’s Greatness as Creator (135:5–7)
5–7 The confession of God’s greatness is expressed in the personal language of faith—“I know.” His greatness pertains to his rule over all creation, to the exclusion of any other deities. The Lord is God over all realms because he is the Creator of all; his authority is unlimited. His greatness even extends to the elements of nature. Only the Lord has powers to “the ends of the earth.”
III. The Lord’s Acts in Redemptive History (135:8–14)
8–12 The power of the Lord is displayed in nature and in Israel’s history. His greatness in the Exodus and Conquest motif is portrayed in climactic strokes: the tenth plague (Ex 12:29) as the last of his “signs and wonders” in Egypt and the victory over the “many nations” and “mighty kings” in Transjordan and the Promised Land. These lands he sovereignly gave to his people Israel as their “inheritance.”
13–14 The psalmist celebrates the name and the remembrance of the Lord in this liturgical conclusion. The “name” of the God of Israel is Yahweh (“the LORD”; GK 3378), as revealed to Moses (Ex 3:15; 6:3, 6–8). That name increased in significance as the Lord increased his activities throughout the history of redemption and revealed more and more of himself. God promises to “vindicate his people” from their adversaries and thus to “have compassion on his servants.”
IV. The Inability of Idols (135:15–18)
15–18 The affirmations of God’s acts in creation and in redemption—together with his promise to continue to act in history—are set in the polemical context of the exclusive powers of the Lord. The psalmist illustrates the vanity of idolatry by an extensive quotation from Ps 115:4–8.
V. Israel’s Praise (135:19–21)
19–21 The only appropriate response to the message of this psalm is to “praise the LORD,” for he is the source of Israel’s blessing. As a part of the liturgical significance of this psalm, the psalmist celebrates the promise of the Lord to be present in Zion (= Jerusalem).
Psalm 136: The Lord Is Good!
This is the last of the Great Hallel psalms (see Ps 120) or, according to some Jewish authorities, the only Hallel psalm. It was assodated with the Feast of Passover. The literary form is that of an antiphonal hymn.
I. Hymnic Introit (136:1–3)
1–3 The hymn opens on a note of thanksgiving familiar from other psalms. However, this psalm is different in that it repeats the liturgical formula “His love [GK 2876] endures forever” after every colon. The reason for praising the Lord lies in his beneficent acts. Since he is “the God of gods” and “the Lord [GK 123] of lords,” he alone is to be thanked for all the acts in creation and in redemption.
II. Creation Hymn (136:4–9)
4–6 Since the Lord alone is God and King, he alone is to be praised for his “great wonders” (GK 7098). His work of creation reveals his great “understanding.” In his wisdom he made the heavens and “spread out” the earth on the waters of creation like a tent or curtain.
7–9 Though God’s creation on earth reflects great glory, his work in space has always seemed overwhelming. Heaven, with the sun and moon, affects life on earth and hence is evidence of God’s goodness to all on earth.
III. Redemption Hymn (136:10–22)
10–15 Of the many wonders in Egypt, the tenth plague receives particular mention. The Lord brought Israel out of Egypt “with a mighty hand and an outstretched arm,” a metaphor for God’s great and personal strength on behalf of his people. In Egypt and at the Red Sea, the Lord showed up Pharaoh and his forces by judging them, while he delivered the Israelites.
16–20 The Lord guided his people through the desert. Not only did the Lord strike down the firstborn in Egypt, he also struck down the great and mighty kings, beginning with Sihon and Og. The psalmist is selective in his choice of events, for he makes no mention of the giving of the law and the covenant at Mount Sinai, nor does he mention Israel’s many rebellions.
21–22 The conquered land became Israel’s “inheritance” (GK 5709). In 135:12 Israel is called “his people Israel,” whereas here the term is “his servant Israel” (cf. especially Isa 41:8; 44:1–2).
IV. Redemption Hymn (136:23–24)
23–24 The mighty acts of God in Egypt, in the desert, and in the conquest of the land are a sampling of his power and his purpose. Israel hereby confesses that the Lord is a Redeemer-King, who alone is able to deliver them from their enemies. He remembers his people in their distress.
V. Creation Hymn (136:25)
25 The hymn returns to a reflection of God’s goodness as the Creator. His love is evident in that he continually cares for his creatures.
VI. Hymnic Conclusion (136:26)
26 The hymn concludes on a note of thanksgiving. In vv.2–3 the psalmist referred to the Lord as “the God of gods” and “the Lord of lords.” Here he adds a related concept: “the God of heaven.”
Psalm 137: If I Forget You, O Jerusalem
This psalm has a mixed classification: communal lament (vv.1–4), a song of Zion (vv.5–6), and a curse (vv.7–9). Strictly speaking, it is a communal lament, the genre being determined by the opening of the psalm.
I. The Lament (137:1–4)
1–2 For many Judeans life in Babylon was good. They lived by the Tigris and Euphrates rivers and enjoyed regular harvests because of a complex system of irrigation canals. But that does not mean that the godly were happy in Babylon, being far removed from Jerusalem. In the midst of plenty, they “wept,” mourning the loss of Zion.
3–4 The dainties of Babylon were tainted with the taunts of the captors, who “demanded songs of joy.” These taunts may have focused on the magnificent “songs of Zion,” celebrating the majesty and protection of the Lord over his people. The Israelites could not sing of the glories of Zion and the strength and protection of their God, because the city lay in ruins and the people were captive in a “foreign land.”
II. The Confession of Confidence (137:5–6)
5–6 For the exiles the love for God and for Jerusalem was intertwined because of the temple. Loyalty lies in remembering instead of forgetting. The godly vowed never to forget God’s promises and to persevere, waiting for the moment of redemption. As part of the vow, the godly took on themselves a formula of self-cursing.
III. Prayer for Divine Intervention (137:7–9)
7 As the psalmist reflects on the moments of Judah’s fall, he remembers the Edomite involvement. They had done everything to disgrace Judah and to keep the Judeans from escaping (cf. La 4:21; Eze 25:12–14; 35:5–15; Ob 11–14). They also encouraged the Babylonians to “tear [Jerusalem] down to its foundations!” The word “foundations” (GK 3572) also pertains to the God-established order in creation, in his rule, and in the election of his people. The Edomites hoped for the destruction of the Lord’s rule on earth.
8 The psalmist prays that Babylon, personified as the “Daughter of Babylon,” will come to an end. A blessing (“happy”; GK 897) will lie on anyone who helps bring down Babylon. That is, the idiom of blessing is used here for the purpose of imprecation (“curse”).
9 The psalmist prays that the Lord will bring on Babylon’s head the atrocities they had committed in Judah and elsewhere. Wars were very cruel in the OT, and the Babylonians were famed for their cruelties. The psalmist relishes the thought that some day the proud Babylonian will be rendered so defenseless that they are unable to defend even their infants.
Psalm 138: The Lord Delivers the Humble
This psalm has the distinctive features of the individual thanksgiving psalms.
I. Individual Thanksgiving (138:1–3)
1–3 The praise of the Lord is both an expression of devotion and a witness against the impotence of idols. Praise of the “name” of the Lord involves a personal experience of God’s covenant perfections: his “love” (GK 2876) and “faithfulness” (GK 622). The Lord is constant in his love toward his children, and so great is his faithfulness that the psalmist exclaims that whatever the Lord has done in the past is dwarfed by what he is still doing! His praise ends with a confession as to what the Lord has done. He not only answers prayer but strongly encourages the psalmist, revitalizing his life.
II. Communal Thanksgiving (138:4–6)
4–6 The nations together with their gods and kings will some day pay homage to the Lord. The psalmist’s confidence lies in his conviction of the Lord’s faithfulness to “the words” of promise to his people. The fulfillment is evident in “the ways of the LORD” at the sound of which the nations will respond with song. Exalted as the Lord is in his kingship, he deals favorably with “the lowly” so as to deliver them out of their affliction. Pride is offensive to him because he alone is the Exalted One.
III. Confidence in the Lord’s Presence (138:7–8)
7–8 Confident of his God, the believer confesses his indubitable faith in the Savior-King. He anticipates “trouble” because the life of a believer is not immune from adversities. However, he rests assured. The Lord will keep him alive, delivering him from his “foes.” The psalmist portrays the Lord as reaching out his “hand” as an expression of help, while dealing in judgment with those who cause his adversity.
The psalmist’s confidence also comes from a recognition that the Lord has a purpose that includes individuals. His concern is of the most profound and lasting kind, as it is nothing less than his enduring “love” (GK 2876).
Psalm 139: The Lord Knows Me!
The various components of this psalm expose us to the intensely personal relationship between the psalmist and his God. The psalm defies the canons of genre criticism.
I. The Lord’s Discernment of Individuals (139:1–6)
1–6 The Lord “knows” (GK 3359) his own—a word that means complete divine discernment. In his prayer (vv.23–24), the psalmist prayed for the Lord to examine him as in a judicial case and to declare him to be innocent of all charges. Now that the ordeal is over and he has been justified by the Lord, the psalmist testifies that the Lord is a righteous judge. The Lord knows him through and through.
The accused is not afraid of his judge, for the Judge is more than an arbiter; he is the one in whom the psalmist has found protection. The knowledge of God referred to here is a knowledge that graciously discerns in favor of those who are loyal to the Lord. By grace humans are blessed. The psalmist exclaims that God’s favorable acts toward him are “too wonderful” and “too lofty” to apprehend.
II. The Lord’s Perception of Individuals (139:7–12)
7–12 The “presence” (parallel with “Spirit”) of God is everywhere; hence he perceives all things in all places. We cannot hide from the all-seeing eye of the Lord. Unlike pagan deities, the Lord’s authority extends to “the heavens . . . the depths . . . the wings of the dawn . . . the sea.” The Lord’s hand protects his children wherever they are, even in “darkness.” There is only light with God, and his light brightens up the darkness so that the psalmist can say affirmatively, “The night will shine like the day, for darkness is as light to you” (v.12).
III. The Lord’s Purpose for Individuals (139:13–18)
13–14 Confidence in the Lord’s ability to discern the nature and needs of his people comes from a belief in God’s purpose. He is the Creator, and his creative concerns include individuals! All of God’s “works” are “wonderful,” but the believer senses more than any other part of God’s creation that he personally is “fearfully and wonderfully made.” He lives with a personal awareness of God’s gracious purpose. The psalmist reveals a unique awareness of God’s grace toward him and responds with thanksgiving.
15–16 Even in the early stages of formation in the womb, the Lord had a purpose for the undeveloped embryo. God’s writing in the book refers to his knowledge and blessing of his child “all the days” of his life. His life was written in the book of life, and each of his days was numbered.
17–18 The “thoughts” of God are too magnificent, too numerous, and too exalted for a human being to comprehend, whose “thoughts” are fully known to the Lord. But the Lord’s love is real. When awake the psalmist knows that he still enjoys God’s presence.
IV. Prayer for Vindication (139:19–24)
19–20 Overwhelmed as he is with gratitude for God’s purpose in him, the psalmist sees no purpose in the existence of the wicked. They foil God’s purposes by their rebellious ways. They are destructive, scheming, and rebellious to the rule of God. The ascription “bloodthirsty” (GK 1947) denotes a lack of respect for life and a disregard for justice and righteousness. The psalmist commits the wicked into God’s just hands.
21–22 Devotion to the Lord excludes any loyalty to those who hate him and rebel against him. The psalmist hates, abhors, and shuns the enemies of God. In doing so, he affirms his own devotion to the Lord.
23–24 The psalmist asks for God to discern his motives and his actions, especially in the context of vv.21–22. This prayer comes out of a situation when evil people had accused him. Instead of directing himself to his adversaries, he raises up his voice in lament to God, who alone as the righteous Judge can discern his “heart” and “thoughts.” He desires nothing less than conformity to God’s will. He closes by acknowledging that there are only two ways that a person can follow: one leading to destruction and the other to life and fellowship with God.
Psalm 140: You Are My God!
The psalmist has been falsely accused and turns to the Lord for deliverance, because he is the righteous Judge. The psalm exemplifies the spirit of the individual lament.
I. Prayer for Deliverance From Evil (140:1–5)
1–5 The psalmist’s lament arises out of a real situation, in which wicked people perpetrate their evil. They are “evil men” because of their violent acts. They also sow discord with their speech (“their tongues”). They devise wicked schemes in their evil hearts, leading to intentional anarchy and perpetual agitation.
The psalmist prays for God’s deliverance, lest the wicked control him. Because of the intensity of evil, he casts himself wholly on the Lord. Those who are violent scheme maliciously and act viciously. They are intent on entrapping and destroying the righteous, just as a fowler ensnares animals with the “snare,” the “net,” and the “traps.”
II. Confidence in God’s Deliverance (140:6–8)
6–8 In contrast to the lying speech of the wicked, the psalmist declares, “I say to you, ‘You are my God.’” He seeks protection from no other than the “LORD,” the covenant God and Master of the world. This God will avenge and deliver his people. He is “strong” in his salvation. In v.8, the psalmist renews his lament, pleading for God to act, lest evil succeed and wickedness be lifted up arrogantly.
III. Prayer for Divine Justice (140:9–11)
9–11 This imprecation is an expression of concern for God’s just rule. The psalmist prays that the Lord will boomerang on the heads of the wicked what they have spoken with their lips. The “burning coals,” “fire,” and “miry pits” are metaphors for divine judgment. As long as there are “slanderers,” justice is not established. Hence the psalmist prays that the wicked may not have a place among the people of God. The “men of violence” should find no rest.
IV. Confidence in God’s Deliverance (140:12–13)
12–13 The psalmist’s lament changes to a victory cry: “I know.” In v.6 the psalmist speaks confidently, “You are my God,” being fully persuaded in his whole being that the Lord is the just Judge who will interpose for his people. His people are “the poor” (or “the humble”; GK 6714), as they are dependent on him for deliverance. At the time of the divine intervention, “the righteous” will alter their prayers for deliverance to songs of triumph, sung in the presence of the Lord.
Psalm 141: May My Prayer Be Like Incense!
The spirit of this lament resembles that of Ps 140.
I. Prayer for Deliverance (141:1–2)
1–2 With great urgency the psalmist raises his hands in prayer to God—an act symbolizing dependence on and praise to the Lord. The repetition of “call” and the different verbs for God’s intervention express the frequency of prayer and the urgency of the situation. Though David is in a precarious situation, his “prayer” is like a sweet-smelling offering to the Lord. Incense was presented on the altar of incense every day to the Lord as a pleasing offering (cf. Ex 30:7–8). Gradually incense became associated with prayer (cf. Rev 5:8).
II. Prayer for Wisdom (141:3–5c)
3–4 Evil comes in many forms: the sins of speech, of the heart, and of action. The psalmist asks the Lord to help him in his struggle with any form of temptation. Speech especially indicates one’s relationship to the Lord. The wise trust in him to guard “over the door” of their lips.
The word “men” (GK 408) denotes men of land, rank, and status within the community. However, these members of the aristocracy are “evildoers” who practiced “wicked deeds.” Their riches permit them the enjoyment of the “delicacies” in life.
5a–c Instead of receiving encouragement and privilege from the well-to-do but godless members of the community, the righteous receive joy from the discipline and words of rebuke by the wise. A wise person responds to wisdom as an expression of “kindness” (or “love”; GK 2876) and welcomes it like “oil,” a symbol of honor extended to a welcome guest (cf. Pr 27:9).
III. Prayer for Vindication (141:5d–7)
5d–7 This prayer is an imprecation against the godless aristocracy. The psalmist prays that they may die a cruel death, being thrown down the cliffs. The shock of God’s judgment on their despotic regime will affect their followers and may bring them to their senses.
IV. Prayer for Deliverance and Vindication (141:8–10)
8–10 The psalmist’s “eyes” of faith are toward the “Sovereign LORD,” who provides “refuge.” He prays for deliverance on the one hand and for vindication on the other. God’s deliverance brings life. The wicked destroy life, as they set “traps” and “snares” for the righteous. God’s vindication comes in the form of retribution on them.
Psalm 142:The Lord Alone Is My Portion in the Land of the Living
This psalm is an individual lament.
I. Lament of the Individual (142:1–2)
1–2 In two parallel expressions the psalmist makes his lament known to the Lord. These phrases illustrate the tension between anguish of soul and dependence on the Lord.
II. Loneliness in Suffering (142:3–7a)
3–4 The psalmist’s adversity and prayers have brought him to the point of total exhaustion. Nevertheless, he relies on his God, who knows his situation. At the present time, he is walking on a “path” that is repressive and full of entanglements. Regardless of where he looks, the Lord is not at his “right” hand. He has no one to defend him against his adversaries. He yearns for the path of the Lord, which leads to salvation.
5–7a The psalmist cries from his heart for relief. At the same time he confesses that the Lord is his “refuge” and his hope. He then remembers his present situation, his “desperate need.” “Prison” may denote actual imprisonment or may be a metaphor for his desperate condition. The psalmist further prays that the Lord’s deliverance will give him a renewed opportunity to praise his name.
IV. Public Thanksgiving (142:7b)
7b The resolution to his despair will not only bring him to thanksgiving but will serve as an encouragement to the righteous community. They too will hear the psalmist’s thanksgiving and will be edified. God’s acts of deliverance are acts of “goodness” (GK 1694).
Psalm 143: Lead Me on Level Ground
This psalm is classified as one of the seven penitential psalms (6; 32; 38; 51; 102; 130; 143). It is an individual lament.
I. Prayer for God’s Righteousness (143:1–2)
1 In an urgent appeal David throws himself on the “faithfulness and righteousness” of the Lord. Both qualities connote the absolute fidelity and perfection of God in keeping his promise with his covenant children.
2 Another reason for the urgency of God’s response lies in the psalmist’s awareness of his own unrighteousness. He knows that God’s judgment could find him guilty and thus condemn him to remain in his troubles.
II. Lament (143:3–6)
3–4 The adversity is described in general terms. The enemy hunts the psalmist down so that he feels as if he lives “in darkness,” like those who have been “dead” for a long time. Having no apparent reason for living, the psalmist is discouraged to the point of despair.
5–6 David’s alienation and despair grow as he reflects on what God has done in the past. He does “remember,” “meditate,” and “consider” the acts of God in creation and in the history of redemption. He turns to the Lord for help with outspread hands. His need for God is so great that he likens himself to “a parched land.”
III. Petitions and Prayer (143:7–12)
A. Petitions for Deliverance (143:7–8a, 9a)
7–8a, 9a Out of his deep despair the psalmist calls on the Lord to renew his “unfailing love” (GK 2876) and to “rescue” him speedily. He waits for God’s deliverance as a watchman waits for dawn. As long as God hides his face, he feels cut off from God’s favor and is like “those who go down to the pit,” i.e., as good as dead.
B. Expressions of Confidence (143:8b–c, 9b, 10b)
8b–c Even in the depth of his despair, the psalmist is confident of the Lord. He has put his trust in him (“for to you I lift up my soul”).
9b, 10b The reason for the psalmist’s trust is that the Lord is his refuge and his covenant God. He is sustained by the Lord’s promise to be the God of his people (Ex 6:7).
C. Petitions for Guidance (143:8b, 10a, c)
8b, 10a As an expression of humility and hope in the future, the psalmist desires to know “the way” he should go, i.e., the way of the Lord’s “will.” Doing that will as revealed in God’s word implies complete submission, so that what we do is acceptable in his sight.
10c The psalmist believes that if the Lord instructs him and guides him on a level path, he will experience divine illumination by the Spirit of God. The presence of the Spirit will further guarantee God’s protection.
D. Concluding Prayers (143:11–12)
11–12 These verses form a proper conclusion. (1) The psalmist petitions the Lord for deliverance for his “name’s sake,” returning to the promises of his “faithfulness and righteousness” (v.1). (2) All of “life” is before the Lord, but the psalmist feels as if he is dead. Therefore, he prays that the Lord will preserve his “life” by delivering him from “trouble.” (3) He prays that the Lord may deal righteously with his adversaries by silencing them. (4) He himself vows to remain God’s “servant.”
Psalm 144: The Lord Is My Warrior
In this psalm the king prays for the Lord’s help for himself and for God’s blessing on his people.
I. Hymn of Praise (144:1–2)
1–2 The king praises the Lord his God in the language of Ps 18: “my Rock”; “my fortress, my stronghold and deliverer”; and “my shield.” According to his promises to David, the Lord gives military success so that the nations will be subject to him. The jubilant praise motivates the king to boldly petition the Divine Warrior to act on his behalf.
II. Human Need (144:3–4)
3–4 David knows his God and is convinced that the Lord does “care for him” and “think of him.” In his praise of God, he exclaims that human beings, finite and unreliable, are unworthy of the love of the Lord. They are unstable and short-lived. The “care” of the Lord is nothing less than his commitment to be gracious and to fulfill his promises.
III. A Prayer for God’s Involvement (144:5–8)
5–8 The psalmist calls on the Lord to appear as he did at Mount Sinai, where in the midst of smoke, lightning, and earthquake he came down to his people (cf. Ex 19:11, 18–19). The enemies are the object of the “lightning,” also called “arrows,” so that their power will be effectively eliminated. Their words and intimating actions are nothing but “lies.” The people of God are the object of his deliverance, as he puts forth his right hand to “deliver . . . and rescue.” The marvel of grace is that the exalted God condescends to “come down” to the aid of his own!
IV. Hymn of Praise (144:9–10)
9–10 Despite the calamity the king confidently sings praise to the Lord. He expects God to be faithful in giving “victory” to him and the “kings” that follow. Subsequent to the victory, “a new song” will be raised to the Lord, celebrating the new acts of God.
V. Prayer for God’s Involvement (144:11)
11 This verse is a repetition of vv.7–8 and appears to be here for the purpose of symmetry.
VI. Prayer for Blessing on God’s People (144:12–15)
12–15 David prays unselfishly for the blessing of the Lord on his nation. He prays that their “sons” may grow to be strong like verdant plants, that their “daughters” may become pleasing maidens, like richly decorated “pillars” adorning a Near-Eastern palace, and that the Lord may lavish riches on them by increasing the fields, flocks, and herds without fear of foreign invaders. Blessed are the people that experience the Lord’s ability to save, protect, and bless.
Psalm 145: Great Is the Lord’s Universal Kingdom!
This psalm is an alphabetic acrostic, except for the letter nun.
I. In Praise of the Lord’s Kingship (145:1–3)
1–3 Synonyms for “praise” set the mood for the psalm. The object of the praise is “my God the King.” The psalmist calls on the community to praise God unceasingly. The reason for praise lies in God’s greatness. As the “great” King he deserves human “praise.” In his presence, we must admit our limitations, for no one can fully understand God’s purposes and his ways.
II. In Praise of the Lord’s Faithfulness to the Covenant (145:4–9)
4–9 The unceasing praise of the Lord comes from the grateful instruction of the new generation by the older generation. The process of transmission of salvation history from one generation to another is by the telling of God’s “mighty acts” of deliverance. The “works” of the Lord reveal his “might,” his “glorious splendor,” his “power,” his awe-inspiring nature, his greatness, his “abundant goodness,” his “righteousness,” and his relational perfections (i.e., that he is “gracious and compassionate, slow to anger and rich in love”). God’s kingship is magnificent, his sovereignty beneficent, and his redemptive acts manifold. His is the kingdom, the power, and the glory!
III. In Praise of the Lord’s Kingship (145:10–13a)
10–13a The meditation on the mighty acts of God occasions a renewed praise of the Lord’s kingship. All his works, including the “saints,” praise the Lord and give thanks for the expressions of his “glory,” “might,” and “kingdom.” The marvel of divine condescension lies in his magnificence and eternal dominion.
IV. In Praise of the Lord’s Covenant Fidelity (145:13b–21)
13b–16 The Lord is “faithful” (GK 586) and “loving” (GK 2883) to “all he has made,” including his creation. His love evidences itself in his acts of restoration and in acts of provision. He satisfies the needs of every living creature as the master of a house opens his hand to all who are dependent on him.
17 These observations lead the psalmist to a renewed reflection on the nature of God. He is “righteous” (GK 7404) and “loving.” His acts of restoration, redemption, and vindication extend to his whole creation.
18–20 Members of the Lord’s fellowship are special because they “call on him,” “fear him,” and “love him.” He hears the prayers of those who submit to his will “in truth”; i.e., they respond to his faithfulness with faithfulness. The Lord delivers his own in their time of need. He preserves those who love him, but he will avenge the “wicked.”
21 The psalmist appropriately concludes this section with a vow to praise the Lord. Because the kingdom of God extends to all creation and because the Lord’s acts are to all his creation, it is only appropriate that all humankind should respond to his “holy name.”
Psalm 146: The Lord Reigns Forever and Ever
Psalms 146–150 constitute the last Hallel (“praise”) collection (see comment on Ps 113). These five psalms are in the characteristic genre of the hymn of descriptive praise.
I. Call to Praise (146:1–4)
1–2 The communal call (v.1a) serves as the basis for the psalmist’s determination to join in. He speaks to his own soul, “Praise the LORD, O my soul.” His personal commitment to praise the Lord issues from the understanding that life is to be lived for the purpose of praising God.
3–4 The commitment to praise the Lord requires a dissociation from dependency on other people. The negative exhortation here is a positive way of renouncing humanism and of affirming a God-centered way of life. Humankind is unable to “save” because a person may die at any time, whenever God removes the “spirit” of life. A “man” (adam; GK 132) is mortal and to the “ground” (adamah; GK 141) he must return (cf. Ge 3:19). At death, all of his “plans” for help go down with him.
II. God the Creator (146:5–6)
5 The blessing of “the God of Jacob” rests on those who look to him for “help” (GK 6469). The psalmist may be alluding to the Songs of Zion, reminding God’s people that the Lord, whose dwelling is in “Zion” (cf. v.10), is their “help” (cf. Ps 46:7, 11; 76:6). His kingship is established.
6 The “God of Jacob” is “the Maker of heaven and earth.” He uses his power and control over all of his created universe, including the sea, to bless every creature. He is “faithful” (GK 622) to his people “forever.”
III. God the Sustainer (146:7–9)
7–9 In hymnic style the psalmist celebrates the many acts of God. The Maker of heaven and earth “upholds . . . gives . . . sets free . . . gives sight . . . lifts up . . . loves . . . watches . . . sustains.” The psalmist does not introduce anything new in this description of the Lord’s mighty acts, but the manner in which he brings the various ways of divine sustenance together is most creative, including the conclusion.
IV. God the Great King (146:10a)
10a The reference to the Lord’s rule in Zion has already been anticipated by the allusions to the Songs of Zion (cf. v.5). God’s people expect him to be faithful, so that he will sustain them “forever.”
V. Call to Praise (146:10b)
10b The hymn appropriately concludes with a renewed call to “praise the LORD” (cf. v.1).
Psalm 147: The Blessedness of the People of God
See the introduction to Ps 146.
I. In Praise of God’s Restoration, Creation, and Redemption (147:1–6)
1–3 God’s people praise God because of his fatherly goodness to his children, as well as to all his creation. First, the Lord is good in bringing restoration to his people. He restores “Jerusalem” by permitting its walls and institutions to be rebuilt after they had been lying in ruins. He will see to it that his people, the scattered “exiles” (GK 5615), who are further described as those who are “brokenhearted” and “wounded,” will prosper within the walls of Jerusalem (cf. Isa 65:18). The Lord also “heals” the wounds of his grief-stricken children.
4–5 Second, the Lord is good to his creation. The Great Creator “determines” (GK 4948; i.e., takes an interest in and knows) the number of the stars. The psalmist exclaims how “great” God’s royal sovereignty is in “power” and wisdom!
6 Third, the Lord is a good judge in the vindication of his people. He “sustains” the needy but judges the wicked.
II. In Praise of God’s Creation and Love for His People (147:7–11)
7The psalmist renews the imperatival call to praise with the emphasis on “thanksgiving” and the instrumental accompaniment. The verb for “sing” (GK 6702) belongs to the semantic field of praise.
8–9 Praise is due God because he is the good King. He sustains everything he has created: the “cattle” and “ravens”—representatives of two realms of the animal kingdom. The Lord is sovereign over and concerned with not only the magnificent stars but also the lowly creatures on earth.
10–11 The Lord rewards those who “fear [GK 3710] him,” i.e., those “who put their hope in his unfailing love” (GK 2876). They know the vanity of military, logistical, or human power, because the “strength of the horse” or “a man” is nothing in comparison with the Lord’s “power” (v.5).
III. In Praise of God’s Restoration, Sovereignty, and Revelation (147:12–20)
12–14 The praise of the Lord begins with Zion, because the Lord has promised to be her God, to dwell in her, and to rule over her. He “builds up Jerusalem” (v.2) by fortifying her, by blessing her population with secure borders, and with prosperity.
15–18 The praise of God is evoked by a further reflection on his power in the world of nature. He orders and ordains everything in his created order, whether it be “snow,” “frost,” “ice,” “hail,” or “water.” His “word” (GK 1821) is true and constant in nature.
19–20 Therefore God’s people have hope! They too have received his “word” (GK 1821). Therefore they praise him. This word is first and foremost “his laws” by which Israel had to order their ways. God’s word is to have the same effect on his people as it has on nature—order and constancy. The psalm closes with a call to communal praise of the Lord.
Psalm 148: Praise to the Lord, the Wise Creator
See the introduction to Ps 146.
I. Call on Heaven to Praise the Lord (148:1–6)
1 The psalm begins and ends on the familiar call, “Praise the LORD.” The very “heights above,” where God rules, together with outer space and the atmosphere of the earth, are invoked to join in Israel’s praise.
2–4 In their order of closeness to the Lord, the psalmist addresses rhetorically the “angels,” the starry hosts, and the elements to praise God. “His heavenly hosts” most likely refers to the angelic hosts that surround the throne of God. The “shining stars” could well be “the morning stars”; these are the planets visible at dawn. The “waters above the skies” refers to various forms of precipitation, which join in God’s praise.
5–6 Praise of the Lord is due him because he is the Creator. The creative acts of God are marked by three characteristics. (1) The Lord created everything by his word. (2) He permanently ordered and regulated the world of nature. (3) The order and regularity of the heavenly bodies and of the forms of precipitation are due to his creative involvement.
II. Call on Earth to Praise the Lord (148:7–12)
7–8 By poetic license the psalmist put the “sea creatures” at the beginning of this list. The “sea” and its mysterious depths were associated in the Canaanite religion with the powers of Baal. Thus the psalmist is demonstrating the supremacy of the Lord over all objects of pagan worship, whether they be the starry hosts above or the “depths” of the sea.
9–10 The Lord has also fashioned the relief of the earth (mountains and hills). On it he has planted trees good for food, for building materials, and for nesting. He has made the animals that may find refuge and food on the mountains and hills.
11–12 The psalmist now portrays the world of people, consisting of kings and nations, old and young, male and female. The Lord created them all, all are subject to his bidding, and all owe him praise.
III. Rationale for Praising the Lord (148:13–14)
13–14 The psalmist restates the universal obligation of all creation to demonstrate their allegiance to God by praising him. The praise is to be given in the “name of the LORD.” He is the exalted Ruler, sovereign over all. His kingship is endowed with “splendor.” He is also to be praised because of his unique concern for his own people, who do his bidding on earth. This is the climax of the psalm. God loves and cares for all his creation, but he has a special affinity for “his people,” “his saints,” “Israel,” also known as “the people close to his heart.” He has endowed them with glory, symbolized by “a horn.” He has raised them up for the purpose of giving him “the praise.”
Psalm 149: The Lord Delights in His People
See the introduction to Ps 146. Psalm 149 celebrates a victory. Since it also shares the language and hope of the imprecatory psalms, it seems best to take it as an eschatological hymn.
I. The Present Joy of the Saints (149:1–5)
1–5 This psalm opens with the characteristic ascription of praise. This song is “new” because of the present occasions for praising the Lord: restoration and eschatological expectation of the Lord’s full victory over evil (vv.6–9). The beneficiaries are the “assembly of the saints,” a designation for the godly within the larger covenant fellowship.
The object of praise is “the LORD.” He is their “Maker” (GK 6913), for he has elected, redeemed, and fashioned the descendants of Jacob into a community characterized by holiness and royalty. He is also their “King”; he has established his residence among his people, symbolized by “Zion.” The “delight” (GK 8354) of the Lord guarantees his forgiveness, blessing, and restoration. He “crowns” his people with glory and splendor, thus sharing the benefits of his victory. “Salvation” and “honor” are synonymous.
The resultant expression on the part of the godly can only be joy. They are portrayed as “dancing.” The people of God regularly celebrated the Lord’s victory and blessing in dance (cf. Ex 15:20; Jdg 11:34). Also at home “on their beds,” they rejoice in the glory bestowed on them by the Lord.
II. The Hope of the Saints (149:6–9)
6–9 “The praise of God” goes together with “a double-edged sword,” as the one denotes a spirit of trust and confidence and the other a spirit of watchfulness. The Lord will grant victory to his people. He will avenge, punish, and bind in accordance with his “sentence written against them.” The “sentence” (GK 5477) decrees that on the Day of the Lord, the wicked (individuals, nations, and kings) will be fully judged for the deeds done against God and against his people (cf. Isa 24:21–22; 41:15–16; Eze 38–39; Joel 3:9–16; Mic 4:13; et al.). The Lord will “inflict vengeance” by punishing the nations, by defeating their kings, and by dishonoring the nobles of the nations.
The psalmist returns to the motif of “glory” (GK 2077) as a reminder of the occasion for rejoicing. All the acts of God in judgment are to assure his own of his love and must evoke a response of divine “praise.”
Psalm 150: Praise the Lord
See the introduction to Ps 146. In contrast to other hymns, Ps 150 is an enlarged introit, lacking the descriptive praise. It functions as a final doxology, bringing the Psalter to a solemn and joyful conclusion.
I. Praise the Lord in Heaven (150:1)
1 The psalm begins and concludes with “Praise the LORD” (Hallelujah), like so many other Hallel psalms (113–118; 120–136; 146–150). The angels in his heavenly “sanctuary” and in the heavenly bodies together with the waters “above the skies” are summoned to praise “God.” The “mighty heavens” have been made by him and assure the order and well-being of humankind on earth.
II. Praise the Greatness of God (150:2)
2 The voices in heaven and on earth join together in the praise of the Lord’s mighty acts. His “firmament” (NIV “heavens”) together with “his acts of power” reveal how great he is.
III. Praise the Lord With Great Intensity (150:3–5)
3–5 The greatness of the Lord is celebrated with a corresponding devotion to him by wind, string, and percussion instruments, as well as by dancing.
IV. Praise the Lord on Earth (150:6)
6 All of God’s creation that “has breath”—particularly humankind—is summoned to praise the Lord. The word “breath” (GK 5972) denotes all living creatures endowed with life by the Creator (Ge 1:24–25; 7:21–22), but always in distinction from the Creator (cf. Isa 2:22).
The Old Testament in the New
| OT Text | NT Text | Subject |
| Ps 2:1–2 | Ac 4:25–26 | Kings against the Lord |
| Ps 2:7 | Ac 13:33; Heb 1:5; 5:5 | You are my Son |
| Ps 2:9 | Rev 2:27; 19:15 | Ruling the nations |
| Ps 4:4 | Eph 4:26 | Anger and sin |
| Ps 5:9 | Ro 3:13 | Sin of humanity |
| Ps 8:2 | Mt 21:16 | Children praising God |
| Ps 8:4–6 | Heb 2:6–8 | Lower than the angels |
| Ps 8:6 | 1Co 15:27; Eph 1:22 | Everything subject to Christ |
| Ps 10:7 | Ro 3:14 | Sin of humanity |
| Ps 14:1–3 | Ro 3:10–12 | Sin of humanity |
| Ps 16:8–11 | Ac 2:25–28, 31; 13:35 | Resurrection of Christ |
| Ps 18:49 | Ro 15:9 | Praise among the nations |
| Ps 19:4 | Ro 10:18 | General revelation |
| Ps 22:1 | Mt 27:46; Mk 15:34 | God-forsaken cry |
| Ps 2:18 | Mt 27:35; Jn 19:24 | Dividing garments by lot |
| Ps 22:22 | Heb 2:12 | Declaring God’s name |
| Ps 24:1 | 1Co 10:26 | The earth is the Lord’s |
| Ps 31:5 | Lk 23:46 | I commit my spirit |
| Ps 32:1–2 | Ro 4:7–8 | Blessings of forgiveness |
| Ps 34:12–16 | 1Pe 3:10–12 | Turn from evil |
| Ps 34:20 | Jn 19:36 | No broken bones |
| Ps 35:19 | Jn 15:25 | Hated without a cause |
| Ps 36:1 | Ro 3:18 | Sin of humanity |
| Ps 40:6–8 | Heb 10:5–9 | Offerings and obedience |
| Ps 41:9 | Jn 13:18 | A double-crossing friend |
| Ps 44:22 | Ro 8:36 | Sheep for the slaughter |
| Ps 45:6–7 | Heb 1:8 | God’s eternal throne |
| Ps 51:4 | Ro 3:4 | God’s righteous judgment |
| Ps 53:1–3 | Ro 3:10–12 | Sin of humanity |
| Ps 62:12 | Ro 2:6 | God’s fair judgment |
| Ps 68:18 | Eph 4:8 | Ascension and gifts |
| Ps 69:4 | Jn 15:25 | Hated without a cause |
| Ps 69:9 | Jn 2:17 | Zeal for God’s house |
| Ps 69:9 | Ro 15:3 | Insults on Christ |
| Ps 69:22–23 | Ro 11:9–10 | Judgment on enemies |
| Ps 69:25 | Ac 1:20 | Judgment on Judas |
| Ps 78:2 | Mt 13:35 | Speaking in parables |
| Ps 78:24–25 | Jn 6:31 | Bread from heaven |
| Ps 82:6 | Jn 10:34 | You are gods |
| Ps 91:11–12 | Mt 4:6; Lk 4:10–11 | Protecting angels |
| Ps 94:11 | 1Co 3:20 | God knows human thoughts |
| Ps 95:7–11 | Heb 3:7–11, 15; 4:3, 5, 7 | No rest for the wicked |
| Ps 102:25–27 | Heb 1:10–12 | The unchangeable God |
| Ps 104:4 | Heb 1:7 | Angels and winds |
| Ps 109:8 | Ac 1:20 | Replacement for Judas |
| Ps 110:1 | Mt 22:44; Mk 12:36; Lk 20:42–43; Ac 34–35; Heb 1:13 | At God’s right hand |
| Ps 110:4 | Heb 5:6; 7:17, 21 | Melchizedek |
| Ps 112:9 | 2Co 9:9 | Gifts for the poor |
| Ps 116:10 | 2Cor 4:13 | Faith and speech |
| Ps 117:1 | Ro 15:11 | Nations praising God |
| Ps 118:6–7 | Heb 13:6 | The Lord is my helper |
| Ps 118:22–23 | Mt 21:42; Mk 12:10–11; Lk 20:17; Ac 4:11; 1Pe 2:7 | Rejected cornerstone |
| Ps 118:26 | Mt 21:9; 23:39; Mk 11:9; Lk 13:35; 19:38; Jn 12:13 | Blessed is he who comes |
| Ps 135:14 | Heb 10:30 | God judges his people |
| Ps 140:3 | Ro 3:13 | Sin of humanity |
| Ps 146:6 | Ac 4:24; 14:15 | God the creator |