1:1, 2 See section 3 of Truth-In-Action following Ps. 41.
1:1 Blessed is the word that not only begins this psalm, but in it lies the essence of what is promised to those who read and meditate on all the psalms. In the Hebrew it is plural (blessings) and is equivalent to the Greek word for “blessed” or “happy” (Matt. 5:3). The influence one allows others to have determines to a large extent one’s spiritual destiny. The walks-stands-sits seems to suggest a progression of influence that results from initially turning one’s attention in this wrong direction.
1:2 See section 1 of Truth-In-Action following Ps. 41.
1:2 If the child of God can “pray without ceasing” (1 Thess. 5:17) and “thank God without ceasing” (1 Thess. 2:13), then it is also possible to meditate day and night on God’s truths. This suggests a constant state of communion and fellowship with God.
1:4 Chaff, the empty husks of grain, has no weighty substance to stabilize it, but is easily blown by winds of adversity.
2:1–12 This is a messianic psalm in which nations and kings are warned to serve God because ultimate judgment has been entrusted to Christ. It is applied to Christ at least five times in the NT.
2:1 The combination of rage and vain thing indicates rebellion without chance of success. According to Acts 4:23–31, this is what Jesus experienced at the hands of civil and religious leaders, and it is what the church continues to experience as the gospel is met with official resistance.
2:2 The English word “Messiah” is a transliteration of the Hebrew word here translated Anointed. The anointed one here is probably a king of Israel, who prophetically is a type of Christ, the true Anointed One (Acts 4:27).
2:4, 5 Such futile resistance deserves the laughter of an omnipotent, sovereign God and the wrath of His righteousness and justice.
2:6–9 God is speaking in v. 6, and then the enthroned King states the decree of God in vv. 7–9.
2:7 Jesus was always conscious that He was the Son of God (John 5:18–20), and it was this declaration that caused the Jewish elders to crucify Him (Matt. 26:63–66).
2:8 Matthew records that Jesus recognized this power in His commissioning the disciples to make disciples of all the nations (Matt. 28:18–20). The Book of Revelation testifies to the fulfillment of this promise, both in a positive way (Rev. 5:9; 7:9, 10; 21:22–27) and in a negative way (Rev. 19:11–16).
2:12 See section 3 of Truth-In-Action following Ps. 41.
2:12 Kiss is a sign of submission (1 Kin. 19:18); thus “do homage” is the meaning here. God’s anger and wrath are always expressions of His perfect righteousness and justice exercised against sin, not the self-serving, out-of-control expressions that are common to man.
3:1, 2 The repetition of many reveals the traumatic feeling David experienced when his nation turned against him. Increased is the same root word used in 2 Sam. 15:12 to describe the growth of rebellion.
3:2 Worse than any threat of people turning against David would have been the suggestion that God would not be his help because David was a man who trusted not in others or in himself but in God alone (Ps. 4:8). The precise meaning of Selah is uncertain (see Introduction to Psalms: Content).
3:3 Shield was a common symbol for God’s protection, first revealed to Abraham (Gen. 15:1). Lifts … head: David’s head was bowed low in humiliation as he left Jerusalem in a hurry (2 Sam. 15:30).
3:4 The holy hill refers to the location of the ark of the presence of God within the elevated city of Jerusalem (2 Sam. 15:25). Heard: That is, heard and answered with help.
3:5 Slept: Loss of sleep because of anxiety from all kinds of pressures is overcome, now as then, by relating to the Lord in prayer (Phil. 4:6).
3:6 Thousands: Many of the people of Israel followed Absalom in revolt (2 Sam. 15:12, 13), but victory was not dependent on numbers (1 Sam. 14:6).
3:7 To break teeth means to render powerless.
3:8 This phrase about salvation is David’s answer to the mockery of v. 2 where “help” is the same word in Hebrew.
4:1–8 This is sometimes labeled “an evening prayer” due to the references in vv. 4, 8.
4:2 God is speaking in this verse. Worthlessness and falsehood are words used repeatedly in the OT to describe idols (Is. 41:29). See Rom. 1:23.
4:4, 5 See section 3 of Truth-In-Action following Ps. 41.
4:4 This and its NT counterpart (Eph. 4:26) are not invitations to be angry but warnings against allowing anger to cause one to commit the sin of turning from God to idols (see note on 4:2). Be still is related to v. 8 and means to maintain trust in God.
4:6 Lift … countenance means “to look favorably on us.”
4:7 The satisfaction derived from materialistic success never comes close to the abundance of gladness in knowing God’s presence. See Luke 12:15.
4:8 Sleep: This verse closes the psalm like the fading notes of a lullaby. The LORD alone is the true basis for a peaceful mind (John 14:27).
5:1–12 This is sometimes labeled “a morning prayer” due to the reference in v. 3.
5:1 The Lord considers not only words, but also the inner motives of the heart. Meditation may include “sighs” since the Hebrew word means a dull tone or low sound.
5:3 Look up refers to waiting for the answer to his prayer.
5:4 A comparison of God with the deities worshiped by surrounding nations makes us appreciate the One we worship.
5:7 Worship toward is “bow down toward” in Hebrew.
5:9 This is quoted by Paul to show that Jews as well as Gentiles have sinned and need a Savior (Rom. 3:13). An open tomb indicates the spiritual death that is within their being, made evident by their words.
5:10 This imprecatory (cursing) language is found in other psalms as well. It can be explained partly on the basis of the psalmist’s zeal for God’s cause, a desire to speed the eventual triumph of righteousness and justice over evil. Also, biblical revelation is not yet complete. David does not know the depths of God’s grace or the details of hell’s punishments, which compel NT Christians to forgive and intercede for their enemies.
5:12 That God is a shield was first revealed to Abraham (Gen. 15:1), though here the reference is to a larger one able to guard the whole body.
6:1–10 Do not rebuke: Though not in all cases is sickness the consequence of sin, yet when it is, the pain can be instrumental in bringing the sinner face-to-face with God (1 Cor. 11:30). This is the first of seven “penitential psalms” (also Ps. 32; 38; 51; 102; 130; 143).
6:2, 3 David’s troubled body greatly troubled his soul, showing the effect sickness can have on the moods and attitudes of the mind. Soul: This was quoted by Jesus as He headed toward crucifixion (John 12:27).
6:2 Bones are mentioned repeatedly in the Psalms as a symbol for the health of the whole body.
6:5 The grave (Hebrew she’ol) was thought to be a place of gloomy darkness. David’s information on the spirit world was incomplete. NT revelation would shed more light on it.
6:7, 8 As vultures gather around a wounded prey, so enemies gather to rejoice over the calamities of the struggling and take advantage of any weaknesses.
6:9, 10 Prayer is seen as the prescription that not only heals the body, but strengthens the weakened soul, so that the villains are the ones who become greatly troubled and must flee.
7:1–17 According to the psalm’s title, Cush is a Benjamite; this may recount David’s flight from Saul and his men, the Benjamites.
7:1 Persecute: Pursue. This is one of several psalms of David regarding his flight from Saul and his men, the Benjamites.
7:3 If I have done this refers to Cush’s false accusations against David.
7:4 Repaid evil: Just the opposite was true! David had shown good to those who were his enemies (1 Sam. 24:1–22; 26:1–25).
7:6 Although in reality God never sleeps, the psalmist prays for Him to rise up. Describing God in human terms is common in the Psalms. Because of can be translated “against.”
7:8 David’s integrity is the foundation on which he stands in his pleadings with God.
7:9 Minds: The human conscience.
7:12 Turn back in Hebrew is the same as “repentance” in the NT. If a sinner does not turn back in repentance, God will bring judgment.
7:14–16 Pit: This is David’s picturesque way of illustrating the principle, you reap what you sow!
7:17 This closing verse sets forth one of the main reasons we have for praising God: His attribute of righteousness. Sing praise: Worship is often best expressed in lofty song. LORD Most High is the Hebrew Yahweh ’Elyon, the Jewish covenant name of God, combined with the supreme title for God, familiar to Jews and Canaanites alike.
8:1–9 See section 1 of Truth-In-Action following Ps. 41.
8:1–9 This psalm of David is a nature psalm showing the littleness of physical man and the greatness of God. Although man is minuscule in relation to the immense universe, he is, nonetheless, the pinnacle of creation and the object of God’s watchful care.
8:1 LORD our Lord: This is the personal name of God, combined with the title meaning “Master, Sovereign.”
8:2 Babes: Jesus plucked the first phrase of this verse and used it to justify young people praising Him as Messiah (Matt. 21:16). The Septuagint, or Greek Bible, from which Jesus quoted, considered the Hebrew word here rendered strength to be better translated “praise.”
8:3 Heavens: No scientific discovery by astronomer (v. 3) or biologist (vv. 7, 8) negates the unique significance and value of human beings as created beings.
8:4 Man, son of man (Hebrew ’enosh, ben ’adam; man in weakness, man in origin, that is, from earth). “Son of Man” is a title applied to the Messiah in the NT, and the author of Heb. applied this passage to Jesus specifically (Heb. 2:6), as did Paul (1 Cor. 15:27).
8:5 Human beings were made … a little lower than the angels, not evolved a little higher than apes. There is a distinct separateness of man and animal. Angels (Hebrew ’elohim) is used in the OT to mean God, gods, or supernatural beings. The Greek Septuagint translates it as angels, as does the author of Heb. (Heb. 2:7).
8:6 This parallels the assignment given to Adam and Eve in Gen. 1:26–28.
9:1—10:18 Ps. 9 and 10 form an alphabetical (acrostic) poem with the words beginning each stanza corresponding to the letters of the Hebrew alphabet. The Greek and Vulgate Bibles count these as only one psalm, although Ps. 9 deals with corrupt nations outside Israel, and Ps. 10 deals with corruption in the nation of Israel.
9:3 Perish: Judgment on wicked nations has occurred throughout Israel’s history and will culminate in the final Judgment Day. See note on Obad. 15.
9:5 To have the family name, or tribal name, lost to succeeding generations was considered by ancient cultures to be a horrible event. Its preservation was highly guarded.
9:7 When evil does not seem to receive its just reward, it should be noted that provision is already made in heaven for final judgment.
9:8 Judge: This is underscored by Paul on the Areopagus (Mars’ Hill) in Acts 17:31.
9:10 See section 4 of Truth-In-Action following Ps. 41.
9:10 Name is a poetic symbol for the total person and personality it represents. Here it stands for the reliable character of God.
9:13, 14 Gates were the public gathering places of ancient times, both of the living and the dead. The two gates are vividly contrasted here. Death (Hebrew she’ol): The thought of the place of the dead being like a walled city with gates is carried into the NT (Matt. 16:18), where the Greek hades is equivalent.
9:16 Meditation: The Hebrew for this word (higgaion) is hard to translate but seems to have the thought of a solemn or harmonious sound (92:3).
9:17, 18 Hell is the same word translated “death” (Hebrew she’ol) in v. 13. The thought is that the wicked nations will be destroyed, brought to the grave, for God will not let them continually oppress the poor.
10:1–18 Combined with Ps. 9, this would be an alphabetic (acrostic) poem (though lacking in parts), in which the stanzas begin with successive letters of the Hebrew alphabet.
10:1 Stand afar: The psalmist, like others in distress, at first speaks from his own pain. Because he hurts, he feels that God is distant. See Job 13:24.
10:2 This verse begins a long list describing the despicable conduct of the wicked in this heartless, morally bankrupt society.
10:4 None of his thoughts: The secularization of any nation, with its removal of any mention of God in its schools, businesses, or politics, is a step toward its ultimate downfall and judgment.
10:7 This verse is quoted by Paul to show that both Jews and Gentiles have deceit, and all need a Savior (Rom. 3:14).
10:11 The sinner is just as wrong in assuming that God ignores him (also v. 13) as he is in ignoring God (v. 4).
10:14 Your hand: There are times when the wicked cannot be restrained by the righteous in society. Trust in God for ultimate justice becomes the only hope.
10:18 The man of the earth is contrasted with the Deliverer of all who are oppressed in John 3:31.
11:1–3 Though David would like to get away from it all and flee from his troubles, it is impossible because he is surrounded by his enemies and circumstances.
11:3 The foundations are probably societal foundations of right living.
11:4–7 It is a repeated theme in the Psalms that God sees and eventually punishes all evil, regardless of how unseen and unpunished it may appear to be.
11:4, 5 It is a test of the righteous person’s patience and faith when he sees wicked men committing injustice. The Lord waits momentarily to see who will remain loyal to just ways.
11:6 Brimstone is sulfur and is often associated with judgment (Gen. 19:24). The cup represents dire experiences one must face. See Matt. 26:39, where Jesus had to drink a bitter cup, awareness of His own approaching sacrificial death.
11:7 Beholds: The reward of a good man is face-to-face fellowship with God in heaven.
12:1 Godly men cease to be godly when they engage in speech that is insincere (v. 2) and arrogant (vv. 3, 4).
12:3–6 See section 5 of Truth-In-Action following Ps. 41.
12:5 Disrespect for authority and self-will (v. 4) are not merely matters of independence; they lead to excesses and unaccountable behavior resulting in the oppression of others.
12:6, 7 See section 4 of Truth-In-Action following Ps. 41.
12:6, 7 God will speak up for the poor; we have the assurance of His words.
12:6 Seven indicates full or complete refining.
12:8 Wicked prowl: Crimes increase in cities where immorality is promoted or flaunted by civic leaders, elected officials, or media personalities.
13:1–6 The feeling of being forgotten is addressed in this song.
13:3 Enlighten: That is, restore the sparkle in my eye—the sign of vitality. Sleep does not refer to unconsciousness after death, but rather it is a description of death from the viewpoint of the mourners. David asks for a hopeful perspective to be given to him lest despair quicken his death.
13:6 Sing: No matter how distressed when the psalm began, David ends with a song of praise.
14:1–7 This psalm is in essence the same as Ps. 53, except that here Yahweh (Lord) is used as the name of God along with ’Elohim (God). This duplication shows that the Israelites had several smaller collections of psalms, much as we have many different hymnals in our churches containing some of the same songs.
14:1–3 The fool is not someone of diminished intellectual capacity, nor a court jester, but one who makes an intellectual decision to choose moral perversion as a life-style. The Hebrew word for “fool” (nabal) is also the name of a man who opposed David and died foolishly, so this song may have grown out of that encounter (1 Sam. 25). These verses are quoted by the apostle Paul to show that Jews also are corrupt and in need of a Savior (Rom. 3:10), just as Gentiles are.
14:1 Corrupt is a word first used in Gen. 6:5 to describe the wickedness before the Flood.
14:4–6 Eat up my people: Vile men do not just wander in their own moral darkness; they attack the people of the light as well.
14:4 All heathen, as well as civilized men, have evidence and knowledge that there is a higher moral Agent governing this universe (Rom. 1:20).
14:5 Foolishness (vv. 1–4) turns to fear as sinners realize they were wrong in failing to acknowledge God.
14:7 Brings back the captivity means “restores them to prosperity again” (Job 42:10). Jacob, the ancestor of the 12 tribes, is symbolic for the whole nation of Israel. Ultimate deliverance is a motive to praise God and to rejoice!
15:1 Who: This same question is posed in 24:3 where the list may be considered supplementary to this list. The tabernacle and the holy hill refer to the resting place of the ark of the covenant where the presence of God was, and where worshipers assembled.
15:4 See section 3 of Truth-In-Action following Ps. 41.
15:4 Swears refers to a man’s giving his word on a business deal that turns into a deficit, but in which he still keeps his word.
15:5 Usury: The Levitical law prohibited demanding interest on loans to the poor (Lev. 25:36). The man who conducts himself by these guidelines in vv. 2–5 will not be moved or shaken from his steadiness and well-being.
16:title Michtam: Six psalms (16; 56—60), as well as the psalm of Hezekiah in Is. 38:9–20, are so designated, yet the meaning of Michtam is obscure. It seems to refer to deliverance from death.
16:2 The first Lord is the name of God (Hebrew Yahweh); the second Lord is a title meaning “Ruler, Master” (Hebrew ’adonai). Thus, You have said to [Yahweh], “You are my [Master].”
16:5, 6 Lot and lines refer poetically to the division of the Promised Land by Joshua, which climaxed the fulfillment of God’s promises (Josh. 21:43–45). God is as special to the psalmist as this inheritance of land (portion).
16:9 Glory is a poetic expression for the soul, the glorious part of a man.
16:10, 11 Sheol is the domain of the dead. David not only expresses his faith that death will not separate him from God (Rom. 8:38, 39); but also, he prophetically declares that the Holy One (Jesus) will be resurrected from the dead, bodily, without corruption (decay). This was the exuberant announcement of Peter on the Day of Pentecost (Acts 2:25–31).
16:11 See section 2 of Truth-In-Action following Ps. 41.
17:1 Hear a just cause resembles the words of an accused man as his own lawyer, setting the mood for this prayer of David.
17:2–9 See section 2 of Truth-In-Action following Ps. 41.
17:3 See section 5 of Truth-In-Action following Ps. 41.
17:3 Tried has reference to being in a refiner’s crucible and found not to have any impurities or dross.
17:7 Lovingkindness (Hebrew chesed): To obtain justice and protection David appeals not only to his own innocence and integrity, but also he appeals to God’s character, compassion, and covenant faithfulness.
17:8 The phrase concerning the eye is drawn from Deut. 32:10 and refers to sight, which is greatly cherished and diligently protected.
17:9 The incident with Saul in 1 Sam. 23:26 is an example of the enemies who surround David.
17:10 Fat hearts refers to overindulgence, perhaps leading to arrogance (James 5:5).
17:14 Portion: The wicked men are those who are earthly minded, sensual, materialistic (Phil. 3:19), and who are so gorged that they have an abundance to leave to their children.
17:15 Likeness: This may have been a verse the apostle John had in mind when he wrote of the future resurrection and its rewards for those who were mistreated in this present life (1 John 3:2).
18:1–50 This psalm is a repeat of the song recorded in 2 Sam. 22 and is the longest psalm in Book One.
18:1 This Hebrew word for love (racham) is used only here in all of the OT for a person’s love for God. It expresses an especially tender, deep emotion.
18:4, 5 David identifies the seriousness of his enemies’ threats.
18:6 See section 5 of Truth-In-Action following Ps. 41.
18:7–15 Shook and trembled: David waxes eloquent with a group of colorful verses, comparing God’s intervention on his behalf to spectacular cataclysms in nature.
18:20 My righteousness: These are not statements of arrogance, but declarations of innocence and integrity, undeserving of the ill-treatment received from Saul.
18:25–27 Merciful: Jesus reinforced these moral guidelines in the Sermon on the Mount (Matt. 5:7, 8).
18:42 Beat: The total physical conquest pictured here was a part of the Old Covenant era and is not to be construed as an example for conduct under the New Covenant of Christ and His spiritual kingdom (Matt. 5:43, 44).
18:49 This was quoted by the apostle Paul in Rom. 15:9 to show that Christ came to be the Savior both of the Jews and the Gentiles.
19:1–14 This psalm appropriately unites the two ways God has revealed Himself to man: by general revelation in His creation (vv. 1–6; Rom. 1:19, 20), and by specific revelation in His inspired Word (vv. 7–14; Heb. 1:1).
19:1 The firmament is the stretched-out expanse of the sky.
19:4 Has gone out: The apostle Paul used this verse to show that the Jews have known the word of truth; but, having heard it, they refused to obey it, with the result that a door has been opened to the Gentiles to hear the gospel (Rom. 10:18).
19:6 Circuit: David describes the rotation of the Earth from the viewpoint of a man on Earth and is not teaching that the sun revolves around the Earth. By comparison, we use words like “sunrise” and “sunset” to describe the Earth’s rotation, when technically the sun does neither.
19:7–11 See section 1 of Truth-In-Action following Ps. 41.
19:7 The general revelation about God was introduced by using the nonspecific name for God (Hebrew ’El, v. 1); but the specific revelation is marked by the revealed name of God (Hebrew Yahweh) translated in vv. 7–9 six times as Lord.
19:12–14 Cleanse me: The correct reaction to seeing and hearing God’s revelations is personal introspection (James 1:21–25).
19:14 See section 3 of Truth-In-Action following Ps. 41.
20:1–9 Trouble: This psalm may have been a typical congregational prayer used with sacrifices offered just before going to war.
20:1 The God of Jacob refers to the fact that God delivered Jacob in times of distress (Gen. 35:3).
20:2 This is one of the 19 uses of the same Hebrew word for help that is associated with Eve in Gen. 2:18, 20. In all 19 instances, the one who helps is strong, never inferior or subordinate. Most often, as here, the word is applied to God.
20:6 Now I know is a statement of faith that prayer is heard.
20:7 Advanced nations used chariots and horses in warfare, whereas the Israelites had a more primitive arsenal—thus the total reliance on the Lord for victory. Later Solomon acquired a number of chariots and horses (1 Kin. 10:26–29), contrary to the Law (Deut. 17:16).
20:9 Or as the Septuagint Greek version translates: “O LORD, save the king, hear us when we call.”
21:1–13 This psalm seems to be a thankful praise for victory in response to the previous pleas in Ps. 20. Some commentators, as well as Jewish rabbis, see here a prophetic type of king Messiah (Jesus) ascending in victory.
21:1–7 See section 2 of Truth-In-Action following Ps. 41.
21:3 For example, after victory over the Ammonites, David received the royal crown of the conquered king (2 Sam. 12:30).
21:7 Most High is a title for God (Hebrew ‘Elyon).
21:8 Will find means “will seek out the fleeing or retreating enemy.”
21:9 Fiery oven: God’s judgment is often described as fire (Mal. 4:1), and it is declared that this will be the means of bringing the final Judgment Day to a conclusion (2 Pet. 3:7).
21:10 Offspring: Having no one to carry on the family name was considered a great curse in Middle Eastern culture.
22:1–31 This psalm is quoted frequently in the NT Gospels with reference to the crucifixion of Jesus. It parallels the Suffering Servant theme of Is. 53.
22:1 My God, My God: While on the Cross, the tortured Jesus cried out these words (Matt. 27:46; Mark 15:34). Hell is total separation from God as a punishment for unrepented sin, a state of being forsaken. Jesus went through this hell experience in our place for our sins, so we will not have to.
22:3 Since God is enthroned in the praises, worship is the key to entering fully into His presence. The concept here is that praise releases God’s glory, thus bringing to the worshipers actualized responses of His kingly reign. His enthroned responses through the Holy Spirit can take many forms, such as prophecy, healings, miracles, affirmation to individual hearts, a call to reverential silence and awe, conviction of sin, and salvation of sinners. This verse should be a guiding goal for all personal and corporate worship times.
22:8 The jeers of the mocking crowd at the Cross for God to deliver Jesus are found in Matt. 27:40–43.
22:12, 13 Bashan is a grain-growing region east of the Sea of Galilee, ideal for raising cattle. Bulls with horns are fearsome when charging a victim, as are hungry lions tearing their prey.
22:15 A potsherd is a fragment of pottery.
22:16 Dogs refers generally to all types of evil men. The piercing was literally fulfilled when Jesus was crucified (John 20:25–27).
22:18 Clothing: This is quoted in all four Gospels concerning Christ’s robe being gambled for by the soldiers who carried out the Crucifixion.
22:21 You have answered Me: The resurrection of Jesus was an answer to His prayer and to the agonizing prayer of every sin-laden human soul.
22:22 The NT equivalent for the OT assembly is the “church,” which Christ calls His “brethren” (Heb. 2:11, 12).
22:27 For fulfillment see Rev. 7:9, 10.
22:29 This is reflected in Phil. 2:9–11, where it is said every knee shall bow before the Lord of all.
23:1–6 See section 4 of Truth-In-Action following Ps. 41.
23:1–6 This refreshing pastoral psalm reflects absolute trust and peaceful confidence in God. It is divided into two metaphors: the Shepherd (vv. 1–4) and the Host (vv. 5, 6).
23:1 The picture of God as Shepherd is fulfilled and completed in the Person and work of Jesus Christ who is presented as the redeeming Good Shepherd (John 10:11), the resurrected Great Shepherd (Heb. 13:20), and the returning Chief Shepherd (1 Pet. 5:4).
23:3 Daily restoration of the anxious, weary soul is a major human need (2 Cor. 4:16). Walking the paths of righteousness that the Lord marks results in bringing honor to His name.
23:4 The key to provision is the presence of God (Josh. 1:5–9). This awesome thought causes the psalmist to change from mere statements (He …) to spontaneous heavenward praise (You are with me).
23:5 Of the two kinds of oil, the priestly anointing oil and the Oriental perfumed oil, this is the latter. This act shows favor and excellent hospitality.
23:6 Mercy (Hebrew chesed) is the unfailing, steadfast covenant love of God. This lovingkindness is similar to the NT word “grace” (John 1:16, 17).
24:1–10 Some scholars consider this psalm to be a joining of two smaller poems: vv. 1–6 and vv. 7–10. The first one is similar to Ps. 15. These were probably written when the ark was brought to Jerusalem by David.
24:1 The apostle Paul quoted this in 1 Cor. 10:26, 28 to show that all foods were created and “owned” by the Lord, and therefore fully available to His creatures for sustenance.
24:3 Who: This same question is asked in 15:1 and in Is. 33:14–17, with a variety of answers given. Even though every person is the Lord’s creation (v. 1), only certain ones are allowed in His presence.
24:4, 5 This is not mandating perfection or suggesting that salvation must be earned with one’s own goodness. It is stating that the external (clean hands) and the internal (pure heart) both must be turned in God’s direction rather than toward another source (an idol) or toward deceitfully portraying oneself. Then righteousness from God will be received.
24:6 Or translated, “Who seek Your face, O God of Jacob” (Greek Septuagint), or “Who seek Your face, as Jacob did” (Gen. 32:22–30).
24:7 While the holy congregation waits inside, the King with His procession approaches the gate and asks entry.
24:8 The doorkeeper within asks who He is, and the response is shouted back. The password gains Him immediate entry.
24:9, 10 For emphasis the poet repeats the words of the herald of the King.
24:10 LORD of hosts (Hebrew Yahweh Sabaoth): The Captain of all the angelic armies (Luke 2:13), of the armies of Israel (Josh. 5:14), of all the hosts of nations (Jer. 3:19), in fact, of everything in heaven and Earth (Gen. 2:1)!
25:1–22 Although not complete, this is an alphabetical (acrostic) psalm, with the first word of each verse beginning with successive letters of the Hebrew alphabet. The opening and closing verses (1–3, 16–22) focus upon David’s pleas for deliverance; the center verses (4–15) are more relational, focusing upon David’s regard and desire for God’s teaching.
25:5 Salvation here primarily means immediate deliverance from adversity.
25:8–10 Good and upright: The penitent writer enters into worship in the middle of his prayer.
25:8 The Hebrew word for sinners means “someone who misses the mark or loses his way,” so the mention of the way throughout is a subtle play on words with deep significance.
25:12–14 Four benefits result when the man who has lost his way returns, out of fear (reverent respect), to the way of mercy and truth.
25:12 Or translate, “in the way that He should choose.”
25:14 God reveals His secret counsel in close friendships, as He did to Abraham who feared the Lord (Gen. 18:17–19), and as He did to the apostles (John 15:15).
25:15 Net is a common Hebrew symbol for dangers laid out by an enemy.
25:16 Desolate and afflicted are literally “alone and poor.”
25:18 David realizes that inward sins make the soul more susceptible to attacks from the enemy without.
25:22 King David’s problems are his kingdom’s problems as well; thus he pleads for Israel, too. Redeem here means to deliver from physical bondage primarily, but verses such as these may have a spiritual application from the NT perspective.
26:1 The psalmist’s trust in the Lord sets the mood of this plea apart from that of the self-righteous Pharisee of Luke 18:11–14.
26:2 Mind is literally “kidneys,” a symbol for the conscience.
26:4, 5 These verses are reminiscent of the standard that is set in Ps. 1:1, avoiding the influence of evil men. Gathering oneself with evildoers in life can result in being gathered with them in death (v. 9).
26:6 Wash my hands: This is a seemingly ancient ceremony or oath (Deut. 21:6, 7) that was also performed by Pontius Pilate at Jesus’ trial (Matt. 27:24). See Ps. 73:13.
26:8 I have loved: This gives us a glimpse into the reason David was a delight to the heart of God. When love for the house of God is a high priority in one’s life, God responds with His own unfailing love (“mercy,” v. 11). People who love God love to bask in His Spirit’s presence and glory.
26:10 Bribes: That power corrupts and absolute power corrupts absolutely is well documented in the history of world governments. It takes a real man of valor to stand with “integrity” (v. 11).
27:1 We readily recognize that God’s strength lessens our need for fear, but we may overlook this same potential in His light and salvation.
27:2, 3 These threats can be withstood because of the confidence David gains from what is described in v. 4.
27:4 See section 1 of Truth-In-Action following Ps. 41.
27:4 This desire of David gives us a key to understanding why he was a “man after God’s heart,” and so beloved and blessed by Him.
27:7–14 After the praise in the first half of this psalm, the topic swings to prayer, ending with the statement revealing the key to victorious living: Wait on the LORD.
27:10 This is the psalmist’s way of saying that God is more concerned about our welfare than even one’s cherished father and mother could ever be. God’s love transcends parental love. This is more of a “proverbial statement,” and is not to be understood as if David’s parents forsook him.
28:1–5 David is asking to be distinguished from those who disregard God and practice evil.
28:1 Rock is a symbol of God, emphasizing His protecting and sheltering characteristics.
28:6–9 Blessed: The order of prayer and praise is the reverse of that found in the previous psalm; but either way, both should be considered necessary ingredients in talks with God.
28:6 He has heard is probably a statement of faith, for praise often does have this element of faith in it (Mark 11:24).
28:7 Song: Not just thoughts of thankfulness, but actually verbalizing praise is appropriate when God graciously intervenes in one’s life.
28:8 What is experienced by David (vv. 6, 7) is equally available to all of God’s people.
29:3 In the following description of a storm there is no evidence of superstitious fears as in pagan cultures (Jon. 1:4–6), nor is God equated with the storm and thunder as polytheistic religions depict; but here God is above and over nature, commanding it with His spoken Word as at the Creation (Gen. 1).
29:6 Skip: Poetically the psalmist refers to an earthquake, or thunderous quake, in the Lebanon mountain range and at Sirion (Mt. Hermon), which splinters the biggest of trees, the mighty cedars, as if they were matchsticks.
29:7 This psalm traditionally is recited in synagogues on the Day of Pentecost and refers to the phenomena that occurred in Acts 2:1–4: wind and divided flames of fire.
29:9 The thunder makes the deer give birth prematurely. But in the temple of God there is a vantage point where all in safety and security can see the awesome power of God and respond with applauding shouts of glory.
29:11 Nature’s activities can evoke in man a sense of weakness and worry; but because God controls nature, His people enjoy a sense of strength and peace.
30:1–12 Formal dedication ceremonies with appropriate speeches were common in Israel’s history (Deut. 20:5; Ezra 6:16). Which house of David (see Ps. title) this song commemorates is uncertain (2 Sam. 24; 1 Chr. 22).
30:2, 3 Healed: This may have reference to the plague in 1 Chr. 21. An immediate prayer of repentance saved him and Israel; covering sin would have been fatal.
30:5 Life equals lifetime. The plague lasted all day, so the night was full of weeping. Endure literally means “lodge as a guest.” This verse gives good examples of contrasting parallelism common in Hebrew poems.
30:6 Never be moved: This haughty attitude may be the motive behind the forbidden census of 1 Chr. 21:1–3. High numbers of army recruits gave a false sense of security (Deut. 8:17). See Dan. 4:30.
30:7 David is reminded that any strength or steadiness that he enjoys has been provided by God. If God were to remove His favor (face), David would not be haughty but troubled.
30:9, 10 What profit: David describes his time of grief and pleads for mercy (see 73:23–26).
30:11 David describes the results of his prayer. As mourners today often wear black, mourners in David’s time wore sackcloth, a coarse material.
30:12 Glory is a poetic equivalent for the word “soul,” the glorious part of man. Ps. 7:5 has it translated as “honor.” See 16:9 where by parallelism it is equated with “heart.”
31:1 This psalm depicts the soul of man in trust, through times of tears and turmoil, on to triumph (v. 19). See 1 John 5:4.
31:5 Commit: Jesus quoted this statement of utmost trust as He died on the Cross (Luke 23:46).
31:6 Hated, as the opposite of trust in the LORD, would suggest resisting their influence or assistance.
31:9–13 The topic shifts to pleas for deliverance from unwarranted persecution and trouble, which seem to follow the righteous (John 17:14, 15).
31:15 The eye of faith sees that both troublesome times and times of triumph are in God’s hand.
31:19 That God has laid up goodness (rewards) for those who fear and trust Him is confirmed by Jesus in Matt. 5:11, 12.
31:20 See section 2 of Truth-In-Action following Ps. 41.
31:20 Repeatedly in the Psalms, David is presented as one who is wounded both by what others do against him and by what they say against him. Concern over others’ words is a legitimate sensitivity.
32:1, 2 The apostle Paul used these verses to describe the happy state of the man whose sin is forgiven by the grace of God, not by struggling to keep the works of the Law (Rom. 4:6–8). Transgression means rebellion; sin is missing the mark; iniquity is moral depravity; and there is also deceit. Sins are forgiven (literally, lifted away), covered, and not imputed (literally, erased from the record), so that the spirit of man is totally righteous in God’s eyes.
32:3 Groaning: Complaining, instead of confessing, results in physical and emotional repercussions.
32:6 When You may be found: That is, while God’s Spirit is prompting man’s spirit to be responsive; otherwise, God’s Holy Spirit is eventually pushed away by man’s sinfulness.
33:3 A new song, which occurs six times in the Psalms, most likely parallels Paul’s “spiritual songs” (Eph. 5:19; Col. 3:16). As such, it is a fresh, spontaneous expression of worship and praise sung to God from the hearts of dedicated worshipers. Both the words and the melody are often spontaneously created. According to 1 Cor. 14:15, the new song can be in one’s native language or in tongues. Joy is vital to true worship.
33:5 Goodness (Hebrew chesed) is also translated “unfailing love,” “lovingkindness,” “steadfast covenant love,” and “mercy.” See notes on 17:7 and 23:6.
33:6 The heavens (universe) did not evolve, but were created by the word of God. No scientific fact supports the evolutionary model of origins.
33:11 Counsel: That is, the whole program for mankind in history.
33:12 The people who have such a sense of security by knowing that the Creator of the universe, the Sovereign over nations, has specifically chosen them as His very own people, can be called no less than blessed. See note on 1:1 and 1 Pet. 2:9.
33:15 Against the backdrop of God’s creation of the universe, His involvement with individuals is all the more striking.
33:17 That is, a war horse, which pagan armies relied on for victories.
33:18 Both the “word of the LORD” (vv. 6, 9) and the eye of the LORD are associated elsewhere in Scripture with the ministry of His Spirit (Job 26:13; 33:4; Rev. 5:6).
33:20 For the second time in the psalms (see 20:2) the Hebrew word for help (‘ezer) that is applied to Eve in Gen. is used of God’s strong help.
34:title Abimelech may have been a title or another name for King Achish of Gath (1 Sam. 21:10–15).
34:1–22 One of the psalms most quoted in the NT, this is an alphabetical poem—though imperfect in parts—with each verse beginning with a successive letter of the Hebrew alphabet.
34:7 Angel: For other statements about the ministry of angels, see Ps. 91:11 and Heb. 1:14.
34:8 This same metaphor of tasting was used by Peter in calling inquirers to examine the wonders of God (1 Pet. 2:3).
34:12–16 This is quoted by the apostle Peter in his practical letter to Christian believers (1 Pet. 3:10–12).
34:12–14 See section 5 of Truth-In-Action following Ps. 41.
34:13, 14 Just as David was wounded by both words and deeds (31:20), he identifies both as being equally reflective of one’s reverence for God.
34:13 See the admonition on the tongue in James 1:26.
34:19 Paul applied this to his being persecuted in Asia Minor (2 Tim. 3:11, 12), and then adds that all Christians will suffer afflictions.
34:20 This was prophetic of Jesus on the Cross because none of his bones were broken (John 19:36). The Passover lamb, which is a type of Christ, was not to have its bones broken (Ex. 12:46).
35:1–28 This psalm eloquently expresses the frustration of one whose mind is tortured by the sufferings of injustice.
35:9 Instead of becoming isolated with bitterness and resentment, the psalmist shows that in all such circumstances the soul can be joyful by turning to the LORD.
35:13–15 Sackcloth is a garment of mourning and a sign of sympathy and concern for those suffering. David was, in return, shown ingratitude and betrayal.
35:13 When David’s prayers seemed unanswered, he continued carrying the burden (v. 14).
35:16 Gnashed means David’s reputation was ripped to shreds by unjust slander.
35:18 In response to God’s intervention in our lives, we should add to our thankful heart a public testimony.
35:27, 28 David’s vindication, because his cause is righteous, ultimately results in praise to God.
36:1–4 This oracle is a concise description of the soul totally given over to sin.
36:1 Oracle: A message of special insight or revelation. Transgression: Paul quoted this to show that Jews were sinners as well as Gentiles, and that both need a Savior (Rom. 3:18).
36:5–12 In stark contrast to the wicked, the character of the Lord is depicted.
36:7 Lovingkindness (Hebrew chesed) is also translated “steadfast love,” “mercy,” “goodness,” “unfailing love,” and is equivalent to the NT “grace.” See note on 33:5.
36:9 This light is further revealed in Jesus (John 8:12).
37:1–40 This is an alphabetic psalm (acrostic) where each pair of lines begins with successive letters of the Hebrew alphabet. It is written to men, rather than to God, and contrasts the life-style of the wicked and deceitful with the righteous and forgiven.
37:2 The fate of evildoers may not seem soon when compared with a lifetime or with human history; but when compared with the length of eternity, their presence and impact is brief.
37:3–7 See section 4 of Truth-In-Action following Ps. 41.
37:3 Eight times the thought dwell in the land, or inherit the land, is mentioned, showing to the righteous Jews that their future is secure.
37:7 The believer who waits patiently for the timing of God has nothing to fear or be envious about.
37:11 See Jesus’ application of this in the kingdom of God where the meek reign (Matt. 5:5). Meekness is not weakness but is a gentleness of spirit that connotes remarkable strength.
37:14 God keeps a record of the economic inequities in nations and of the oppression of the poor, and there will be a day of reckoning (Mark 10:23–31).
37:28 This verse summarizes this psalm.
37:40 The primary thought of this psalm is trust in God to bring about economic justice in His time.
38:1–22 According to this psalm’s title, prayer brings man to God’s “remembrance.” The word does not imply forgetfulness, but the bringing to mind so decisive action will be taken on behalf of someone (1 Sam. 1:19).
38:3–8 Not all sickness is the result of sin, but sometimes it is (1 Cor. 11:30).
38:7 The exact nature of David’s illness is unknown, but it is severe.
38:13, 14 David prefers to let God answer his friends who have ostracized him and his enemies who have tried to take advantage of his suffering.
38:16 Instead of restoring the penitent sinner (Gal. 6:1), acquaintances often turn against him, forgetting they too are not immune to failure.
39:title This psalm was to be given to the Chief Musician in the temple, Jeduthun, to incorporate into worship (1 Chr. 16:41).
39:1–6 Thinking about the pain and injustices of life often arouses indignation (v. 3, hot), and when these bring one to death’s door he realizes how fleeting life is (v. 5, vapor). See James 4:14.
39:12 Being a stranger and sojourner, he is therefore totally dependent on the hospitality and provision of God in whose land he resides.
40:4 Respect literally means “has not turned to,” that is, for help or companionship.
40:6–8 The author of Heb. applies these verses to Jesus, showing that His once-for-all offering of Himself on the Cross was to replace the sacrifice burnt year after year (Heb. 10:5–9).
40:10 What a description of failing to testify: hiding God’s righteousness, concealing God’s lovingkindness and truth. Someone who is keenly aware of his own need for God (v. 12) would never want to withhold God from others who are also needy.
40:17 Remember, it is the great king of Israel who is saying I am poor. That is the true humility that is required when coming into the presence of God (see 1 Pet. 5:6, 7).
41:1–13 This psalm and Ps. 55 and 109 describe betrayal by friends and are quoted in the NT with reference to Judas Iscariot (Luke 22:21–23).
41:1 Poor: That is, poor in health, the weak and gaunt (Gen. 41:19).
41:4 The sin of David, which resulted in the chaos about to be described, may have been his affair with Bathsheba (2 Sam. 12:9–14).
41:9 The friend referred to may have been David’s cabinet member Ahithophel (2 Sam. 17:23). We note similarities between Ahithophel and Judas, who ate the Passover bread with Christ before he betrayed Him (John 13:1). Both Ahithophel and Judas hanged themselves after their acts of betrayal.
41:10 Repay is in the sense of bringing the enemies to justice. As king, David was obligated to do so.
41:13 This verse is the closing doxology of Book One and is not an integral part of the psalm. Amen is from the Hebrew root word for “true” or “faithful,” and in the NT its equivalent is often translated “truly.”
42:1–11 Many consider Ps. 42 and 43 to be one psalm since the refrains of 42:5, 11 are the same as 43:5, and Ps. 43 has no title. These two psalms may be messianic since Christ also was “exiled” to Perea (v. 6; Mark 10:1), and was delivered to the Gentiles (43:1; Mark 10:32–34).
42:1, 2 See section 2 of Truth-In-Action following Ps. 72.
42:2 That is, appear in person at the temple sanctuary to worship again.
42:4 If corporate worship and fellowship was such a time of joy and praise in OT times, how much more festive should they be with the advent of Christ and His glorious gospel (Phil. 4:4)?
42:5–8 See section 4 of Truth-In-Action following Ps. 72.
42:5 The spirit of faith here addresses the soul cast down, taking its eyes off the circumstance and looking to God.
42:6 The land of Jordan is the mountainous strip of land east of the Jordan River, called Perea in the NT, where Jesus stayed because the religious leaders in Jerusalem desired to kill Him.
42:9 Forgotten: The subjective feelings of distress war against the facts of faith, and they are strengthened by the embarrassing questions of the enemies.
42:11 The ultimate course of action in any distress is to hope to the end, no matter how bleak the outcome appears to be.
43:1–5 Some ancient manuscripts join Ps. 42 and 43, though the Greek Septuagint lists them as two separate psalms, since this is the only psalm in Book Two without a title. In some traditional churches 43:1 is sung as the introit on Passion Sunday, recalling the last trip of Jesus to Jerusalem to stand trial.
43:1 David does not seek the type of self-justification that always sees oneself as right, but seeks God’s assistance against deceitful and unjust accusations.
43:2 Why is repeated from 42:9.
43:3, 4 Tabernacle: The return to corporate worship in the sanctuary of God’s presence is the heart’s desire of true believers of every age.
43:3 Still today, it is “‘Not by might nor by power, but by My Spirit,’ says the LORD of hosts” (Zech. 4:6).
43:5 These words described the agonizing soul of Jesus in the garden of betrayal (Matt. 26:38).
44:1–26 We have heard: This lament expresses the consternation of those who suffer defeat at the hands of evil men without apparent reason. See Heb. 11:32–40 for the NT answer to this dilemma.
44:3 Own arm: The Israelites were outnumbered (Deut. 4:38), poorly armed (Deut. 20:1), and without walled strongholds (Deut. 9:1) when they conquered the Promised Land. Still today, it is “‘Not by might nor by power, but by My Spirit,’ says the LORD of hosts” (Zech. 4:6).
44:9–16 Without God’s intervention, His people suffer shame and defeat. This may not be due to sin in their lives (vv. 17, 18), but because they suffer for God’s name (v. 22).
44:17–21 Dealt falsely: The psalmist is not suffering for any sins he has committed; he has a clear conscience.
44:22 The apostle Paul, with NT insight, consoles believers with the truth that although many are killed, none are ever separated from God and His love (Rom. 8:36–39).
44:23–26 Awake and arise stress the urgency of the psalmist’s need. These verses are echoed in the martyrs’ complaint of Rev. 6:9–11.
44:24 To forget in Hebrew thought is to be “inactive,” just as to remember is to “acknowledge a situation and respond accordingly” (Eccl. 12:1). According to NT revelation, justice delayed is not justice denied (2 Tim. 2:12).
45:1–17 My heart: This emotional wedding song prefigures prophetically the relationship of Christ and His bride, the church (Eph. 5:32). Ancient rabbis have applied it to the Messiah and His majesty.
45:2 As this earthly king is identified among the sons of men, King Jesus oftentimes identified Himself as the Son of Man.
45:6, 7 The writer of Heb. applies these verses to Jesus, the Son of God (Heb. 1:8, 9). “Messiah” represents the Hebrew word for one who is anointed.
45:9 That is, there stands the “soon-to-be” queen. Ophir was an ancient source of gold, perhaps located in Arabia or Africa.
45:10 Forget means more than leaving parents as in Gen. 2:24. The bride of a king was often from another nation, and so she had to break with her own culture to marry, just as Christians now must forsake marriage to worldly things in order to be part of the bride of Christ.
45:12 The daughter of Tyre represents the inhabitants of the richest commercial city in OT times. Those who become the bride of Christ also receive gifts (Mark 10:29, 30).
45:15 Gladness: Likewise, believers experience excitement and joy in meeting with Christ. See Deut. 28:47.
45:16 Sons: The pain of leaving the old culture is lost in the joyous expectation of seeing future generations—one’s own children—reigning with Christ (Eph. 2:6).
46:title Alamoth means “Maidens,” that is, soprano voices. Some scholars feel this is a subscript of Ps. 45, which speaks of the marriage of a royal princess. See Hab. 3:19 for this kind of subscript.
46:1–11 See section 4 of Truth-In-Action following Ps. 72.
46:1 Present help means a help that has been found to be reliable, or proven to be a reliable stronghold in the past, so that any future calamity is no reason to fear.
46:2 This example of poetic hyperbole exaggerates natural calamities to emphasize the extent of God’s help.
46:4 In contrast to the raging environment there is a peaceful river of supply in God’s sanctuary that produces life. Though Jerusalem had no such literal river, it is believed by many that there is a subterranean water supply that is the source of various fountains and pools in Jerusalem. The unseen river becomes a symbol of the inner life, grace, and joy that only God gives. God, the Father (Jer. 2:13), God, the Son (Zech. 13:1), and God, the Holy Spirit (John 4:14; 7:38) are all referred to as a river. Here the river refers to the ministry of the Holy Spirit, which flows to and brings life to every member of the church (the city of God). Streams: As the streams of the river make glad the city of God in a context of calamity, these streams may refer to the ministries of the Holy Spirit that are given to members of the body of Christ especially in times of trouble, producing joy (Acts 13:52; 1 Thess. 1:6).
46:5 Break of dawn is a likely time for the enemy to attack.
46:7 LORD of hosts (Hebrew Yahweh Sabaoth) is a phrase common to the era of the Hebrew kings and was used by Hannah in 1 Sam. 1:11.
46:8 Desolations is more appropriately “astonishingly terrific events,” such as destroying evil or overcoming wicked armies.
46:10, 11 Be still: This is not a call for “silent” worship. V. 10 is the voice of God addressing the wicked warring nations with a warning. In other words, “Cease and desist; it is I, God, who will be exalted in victory; you do not have a chance of winning.”
47:1–9 Clap your hands: This psalm was used in celebration of the New Year by later Jews with the thought that God would rule over the nations in the coming year. Christians have often applied this psalm prophetically to the Ascension because Jesus came to Israel, obtained our inheritance (Eph. 1:18), and has gone up (Acts 1:9, 10).
47:1–7 See section 2 of Truth-In-Action following Ps. 72.
47:2 Christ is not only King of the Jews (John 19:19), but King over all the earth and her kings (1 Tim. 6:15).
47:4 The inheritance is not merely land, but all the promises to Abraham, which includes the gospel of Jesus (Gal. 3:16–18). See Col. 1:12.
47:5 God has gone up in victory (Heb. 12:2), after having first come down to accomplish salvation (Phil. 2:6–10). Christ will return in like manner with the shout and the trumpet (1 Thess. 4:16).
47:7 Understanding (Hebrew maskil) is used in the title for several psalms and is thought to mean “instructive” or “contemplative.” See 1 Cor. 14:15 for the NT application of this phrase.
47:8 The NT affirms that Jesus is seated upon this throne (Heb. 8:1).
47:9 Shields, from an ancient Hebrew word (Gen. 15:1), is symbolic for protective rulers who all are under God’s dominion (Eph. 1:20, 21).
48:2 The city of Zion, which was the center of Jewish worship, is a prophetic type of the NT church (Heb. 12:22) established throughout the whole earth. This psalm is often read on Whitsunday (Pentecost) in celebration of the church’s birthday. Jesus affirmed that the great King is God (Matt. 5:35). The glorious temple was located in the north (northeastern) part of Mt. Zion.
48:4–6 The majesty and strength of a nation was somewhat ascertained by the majesty and strength of its capital.
48:6 A woman in birth pangs is a metaphor commonly used in Hebrew literature to show sudden calamity (1 Thess. 5:3).
48:7 The ships of Tarshish were sturdy, ore-bearing vessels used throughout the Mediterranean Sea.
48:12–14 That God is a mighty fortress with bulwarks (strong walls) never failing is the theme of Christian hymns written in many eras.
48:14 To death: The Greek Septuagint version reads “unto eternity”; the Hebrew is difficult to translate.
49:1–20 Hear this: This psalm gives hope to the “have-nots” when the “haves” are taking advantage of them (v. 5). The same problem is dealt with in Ps. 37 and 73.
49:2 Mentioning two extremes, such as rich and poor, is a common Hebrew poetic way of including the extremes and everything in between.
49:3 Wisdom and understanding are intensive plurals in Hebrew, implying “deep insight.”
49:4 On the harp: This psalm is to be regarded as a hymn containing deep theological insight.
49:6 See Christ’s teaching in Luke 12:16–21 on this subject.
49:7–9 None: Even with modern medicine, when it comes time even for a Christian to die, no amount of money can stop death. The last part of v. 8 could read, “and riches can never suffice.”
49:14, 15 Riches in this life do not have the final word; God has yet to speak and issue appropriate recompense. Receive is the same verb used of Enoch in Gen. 5:24. Sadducees and Pharisees at the time of Christ debated whether verses like these meant resurrection (Acts 23:6).
49:16, 17 Glory is symbolic for wealth with its high social status.
49:17 Dies: Death is the great equalizer of rich and poor alike. See 1 Tim. 6:7.
49:19 That is, the foolish rich man shall die just as certainly as his fathers before him died.
49:20 The impressive man who does not operate within the spiritual realm will die with no more advantage than an animal.
50:title Asaph was one of David’s skilled musicians who played the cymbals (1 Chr. 15:17–19) and who wrote psalms (2 Chr. 29:30).
50:1 The Mighty One, God the LORD in Hebrew are ’El, ’Elohim, and Yahweh, and emphasize His strength, His sublime nature, and His unchanging character. Earth means “all its inhabitants,” who are witnesses of what is to be said.
50:4 When God put two choices before Israel and when He identified the choice they eventually would make, He called heaven and Earth as witnesses (Deut. 30:19; 31:28).
50:6, 7 The witnesses have been called, the Judge is announced, the summons is given (v. 7); and now indictments and verdicts will be announced (“set … in order,” v. 21).
50:9–13 Bull: The writer separates the Israelite symbolic, sacrificial ritual from the heathen concept that pagan gods thrived on sacrifices.
50:10 Thousands may describe the cattle, not the number of hills. That is, “cattle by the thousands on the hill.”
50:14, 15 The ritualistic sacrifices are of no value unless they depict genuine thanksgiving to God (v. 14) and dependence upon God (v. 15).
50:17–20 The instructions referred to here are the eighth, seventh, and ninth commandments of the Decalogue (Ex. 20:14–16).
50:21 That is, God has ruled on the indictments, and has set forth His verdicts of guilty.
50:22 The judgment is tempered with mercy: a space of time to consider their ways and repent.
50:23 Salvation: Those who respond by restoring pure worship are saved from impending judgment.
51:1–19 See section 3 of Truth-In-Action following Ps. 72.
51:1–19 This is the most familiar of the seven “penitential psalms” (also Ps. 6; 32; 38; 102; 130; 143).
51:4 This is quoted in Rom. 3:4 to show the righteousness of God in all His ways. This does not mean that David’s sins did not offend others. It is God’s holy nature that makes sin identifiable and accountable, so all sin is first and foremost against God. Even when we attempt to rationalize our “right” to sin against others, there exists no right to sin against God.
51:5 David identifies the from-birth propensity toward sin of all humankind.
51:6 God’s Spirit prompts David’s spirit to live according to truth.
51:7 Hyssop was an herb associated with cleansing and purification (Num. 19:6) and is used here symbolically of cleansing the soul. The Hebrew word for wash is not the one used for the simple cleaning of a dish in water, but rather the washing of clothes by beating and pounding. David wanted a thorough cleansing from the sin nature.
51:8 God’s conviction bore down upon David, to the point of seemingly crushing him.
51:11 The absence of God’s presence is the same as the absence of His Spirit. David’s predecessor, Saul, had experienced this (1 Sam. 16:14) because he would not repent from sinfulness.
51:16, 17 Ritual sacrifice, or any other external religiosity, without a change of attitude in the inner spirit, falls short of true repentance.
52:2 The loose tongue of Doeg resulted in the slaughter of innocent godly priests (1 Sam. 22:9–23).
52:8 Trees were not planted within the temple’s boundaries; but an olive tree is known for its long life, so if one were planted in the court area, then it would experience many years of God’s presence.
53:1–6 This psalm is essentially the same as Ps. 14, except that ’Elohim is used instead of Yahweh for the name of God. This shows the hymnbook compilation process in ancient times. See notes on Ps. 14.
53:5 Past deliverances, where God had reduced the proud to fear and the haughty to shame, give the psalmist hope for future deliverance (v. 6).
54:1 The name of God, which represents His covenant-keeping character, is also the NT Christian’s basis for hope (Acts 3:16).
54:3 Oftentimes individuals are against the people of God because they are against God Himself (John 15:18).
54:7 Eye: That is, David has hope because he has seen victory over his enemies in the past.
55:6 Dove: The desire to run from problems is a common trait of all mankind, but confidence in God allows us to face difficulties (v. 16).
55:12–14 One of the deepest hurts is betrayal by a seemingly spiritual companion (v. 13), Ahithophel (2 Sam. 15:12, 31; 16:23). See Jesus’ experience with such a companion in Mark 14:18–20; Matt. 26:47–50.
55:17 The Hebrew day started at evening, so this list is in the correct order for praying all day long.
55:19 The fate of these evil men is not caused by David’s animosity or by God’s animosity toward them, but by their own stubborn refusal to repent of sin.
55:22 See section 4 of Truth-In-Action following Ps. 72.
55:22 Cast your burden is reflected in Peter’s admonition in 1 Pet. 5:7.
56:title The Silent Dove may be a subscript for the preceding psalm; it fits the topic there (55:6).
56:1 Swallow: This psalm may refer to the time David was harassed in the Philistine city of Gath (v. 6) after he had fled there from Saul (v. 2). See 1 Sam. 21:10–15.
56:3, 4 See section 4 of Truth-In-Action following Ps. 72.
56:8 The idea of God’s keeping a record in a book is found in Ex. 32:32 and is confirmed in the NT (Luke 10:20).
56:11 This trust in God’s watchful care is reaffirmed in Heb. 13:6.
56:12 Anticipating that God will hear and answer his prayer for deliverance, David notes that his promise to respond with praise will be among his binding vows.
57:1–11 A refrain in vv. 5 and 11 divides this psalm into two sections: a plea for protection and praise for providence.
57:7–11 This section appears in 108:1–5 of Book Five, thus showing something of how the Book of Psalms was compiled.
57:8 My glory is a poetic expression for “my soul.”
58:1–11 This strongly worded psalm is not a personal vendetta, but a call for the cleansing of corruption among the judges and in the justice system of Israel. See Deut. 1:16, 17.
58:1 The question is rhetorical because the answer is given in v. 2.
58:2 Justice is symbolically pictured as a balance of scales weighing justice impartially. These judges, however, tipped the scales with unjust violence.
58:3 There is a lifelong pattern of sin at work here, resulting from sinful human nature.
58:9 The meaning of the pots and thorns is uncertain, but the point is the quickness of God’s judgment.
58:11 The chief Judge of the most high supreme court is God, before whom lesser judges will all stand to give account.
59:3 Lie in wait: The story of David’s escape with Michal’s help is found in 1 Sam. 19:10–17.
59:6–9 At evening: This section and vv. 14–17 are similar and read like choruses in the two stanzas of this song of faith.
59:9 Though chased from his home, David took refuge in a more secure High Tower (literally translated here as defense).
59:16 See section 2 of Truth-In-Action following Ps. 72.
60:1–12 This psalm expresses national despair after enduring a military defeat.
60:4 The banner was a rallying point for the defense of the truth that Israel possessed in the midst of a pagan world of ignorance.
60:5–12 These verses also appear in 108:6–13.
60:6, 7 God speaks possessively about these territories and tribes that fall within Israel’s borders.
60:6 In His holiness is a phrase introducing a prophetic message (Amos 4:2), which reaffirms Israel’s possession of the land, as well as Israel’s victories over adjoining lands.
61:1–8 This picturesque psalm uses four metaphors to represent God as a shelter: a high rock (v. 2), a fortified tower (v. 3), a pitched tent (v. 4), and a mother hen with outstretched wings (v. 4).
62:1–12 So confident and assured is the psalmist of God’s justice that six times he repeats the thought of only, surely, and truly.
62:1, 2 See section 2 of Truth-In-Action following Ps. 72.
62:9 Status or rank carries no weight on the scales of justice in God’s eyes.
62:11, 12 Jesus adds the “kingdom” and the “glory” to this list of things that belong to God (Matt. 6:13).
62:11 The once and twice phraseology is not contradictory but is a poetic technique that gives emphasis to the tally (see Prov. 6:16).
62:12 See section 1 of Truth-In-Action following Ps. 72.
62:12 Work: This idea of accountability is underscored in Rom. 2:6 and in Rev. 22:12.
63:1, 2 See section 2 of Truth-In-Action following Ps. 72.
63:1 The second word for God in Hebrew is ’El, “the Strong One,” a title appropriate when the worshiper is feeling weak and exhausted. Thirsty land: David draws upon symbols from the natural environment of the wilderness in which he was hiding from Absalom (2 Sam. 15:23). See Matt. 5:6.
63:2–6 The psalmist is totally involved in this worshipful hymn to God: eyes (see, v. 2), lips (v. 3), hands (v. 4), soul (v. 5), mouth (v. 5), and mind (meditate, v. 6); as such, he serves as an example of the true worshiper.
63:3, 4 See section 2 of Truth-In-Action following Ps. 72.
64:1–10 It is uncertain who David’s enemies are, but something gives them a false sense of safety (v. 4).
64:9 Note the contrast between the secret counsel of evil (v. 2) and the open declaration of God’s works.
65:1–13 Praise is elicited in the psalm by recognizing God’s dealings in forgiving sin and restoring fellowship (vv. 1–4), in ruling the world (vv. 5–8), and in blessing the Earth with fruitfulness (vv. 9–13).
65:1 Added to praise will be the keeping of vows that were made to God.
65:9–13 Earth: God’s existence, as well as His sustaining role, are clearly evident in the ecological balance of nature (Acts 14:17).
65:11 Undoubtedly, this psalm was sung at the Harvest Festival at the end of the agricultural year.
66:1–20 The joyful shout of corporate worship is heard in vv. 1–12, while vv. 13–20 are the praises of a personal testimony.
66:10 Tested: This thought is echoed in 1 Pet. 1:7 where suffering is seen to have value in the process of discipline and maturation.
67:1, 2 See section 1 of Truth-In-Action following Ps. 72.
67:1 This psalm begins with the priestly blessing of Num. 6:24–26 where the shining face is equivalent to our modern “smile of approval.”
67:3, 4 It is evident here that God’s intent never was just for one race, but for all peoples and nations to know and enjoy Him.
68:1 Let God arise: David begins his psalm with the marching cry of Moses (Num. 10:35), and then follows it with several other ancient battle hymns.
68:3 See section 2 of Truth-In-Action following Ps. 72.
68:4 Rides on the clouds: Something that was ascribed to heathen gods is, instead, ascribed to God. Yah is the short form of Yahweh, the covenant name of God.
68:5, 6 David believes that defense of the defenseless is the motive for warfare.
68:7–10 You went out: David extracts this section from Deborah’s battle song (Judg. 5:4, 5).
68:12, 13 Those who did not participate in the battle nonetheless enjoy victory because it is won by the Lord.
68:15, 16 Other mountains are depicted as being jealous of Mt. Zion, Jerusalem’s location.
68:18 Ascended: Paul quotes the wording about this grand march of triumph and applies it to Christ’s triumph after the Cross (Eph. 4:8).
68:22 God’s enemies cannot escape by running to a high mountain or into the sea’s depths.
68:24–27 The procession is a victory parade after a battle. See Ex. 15:20, 21.
68:27 Representative tribes are named, with Benjamin and Judah being home to the first two kings of Israel and with Zebulun and Naphtali being cited for their warriors (Judg. 5:18).
68:30 Beasts of the reeds … herd of bulls: Poetic language for the Egyptians and other surrounding nations.
69:4 Jesus applies this phrase about hate to those who rejected Him (John 15:25).
69:9 These words about zeal are used to describe Jesus’ passion for cleansing the temple of commercialism (John 2:17). Relieving the reproaches of others was also exemplified in Christ’s life (Rom. 15:3).
69:21 According to Matt. 27:34, gall (a bitter plant) and “sour wine” (vinegar) were offered to Jesus during the agony of His crucifixion.
69:25 Judas, who betrayed Jesus, prophetically becomes the object of these curses, including the desolation of his habitation (Acts 1:16–20).
69:33 Jesus’ ministry was to the poor and to prisoners (Luke 4:18).
70:1–5 This psalm repeats 40:13–17.
71:1–24 I put my trust: This psalm is a personal testimony of a devout old man (v. 9) who has memorized Scripture, as is evident by his frequent quotations here.
71:8–24 His repetitious use of words, such as mouth, praise, mention, declare, sing, lips, tongue, emphasizes the fact that praise is to be expressed openly in the congregation, and not only as quiet thoughts in a secluded garden of meditation.
71:17 With copies of OT Scripture not readily available to the laity, this teaching would have to be the work of God’s Spirit speaking to the psalmist’s spirit.
71:20 All of life, the good times and the troubles, are in God’s providence.
71:22 Holy One of Israel is a most reverent title for God, used frequently by Isaiah in his prophecies (see Is. 5:19).
72:title While 1,005 songs are said to have been written by Solomon (1 Kin. 4:32), only two are ascribed to him in the Book of Psalms: 72 and 127.
72:1–20 The prosperity that is asked of God in this psalm is to be the result of the king’s righteousness and justice reigning.
72:11–17 See section 1 of Truth-In-Action following Ps. 72.
72:11 For fulfillment see Rom. 14:11, 12; Rev. 20:1–4, 11–13.
72:12–14 It is the duty of governments, whether monarchical or democratic, to be public servants and to help the poor and needy.
72:15 Prayer for governments is enjoined in the NT as well (1 Tim. 2:1–3), and is vital for peace in the affairs of men.
72:18, 19 Blessed: These two verses are a closing doxology for Book Two. See note on 1:1.
72:20 This subscription is to be taken as an ending of a previous smaller collection of psalms now incorporated into Book Two, for though most of the psalms in Book Two are David’s, some are not. There are more of David’s psalms in the remaining books within this Psalter.
73:4, 5 No pangs: Bitterness often hinders the mind from thinking clearly and tempts it to make sweeping generalizations that are not completely accurate, such as the one here.
73:15 He kept his nagging doubts to himself, instead of dragging God’s children down with him.
73:16, 17 See section 2 of Truth-In-Action following Ps. 89.
73:17 A beautiful expression of receiving spiritual insight in God’s presence.
74:title This prayer was not written by Asaph since its subject matter refers to a later era, but belongs to his “school” of composers.
74:1–11 This psalm laments the destruction of Jerusalem in 586 B.C. when the southern kingdom of Judah was conquered and exiled by Babylon.
74:1 God’s anger in the OT is often symbolized by aspects of fire: smoke (v. 1), kindled (106:40), consuming fire (Deut. 4:24).
74:7 Burning of the sanctuary by Nebuzaradan of Babylon is recorded in 2 Kin. 25:9.
74:13–17 The repetition of You, the personal pronoun, emphasizes that God, and no other, is capable of these mighty acts.
74:14 Leviathan is a symbol for the oppressive rulers of Egypt (Ezek. 29:3). Beasts often represented nations. People is translated by some as “beasts” agreeing with Ezek. 32:4.
74:18 Foolish here and in v. 22 refers to pagan and godless people, not just uneducated people.
75:5–7 This theme of exaltation by way of humility runs throughout the Bible, from the mouth of Samuel’s mother (1 Sam. 2:8) to the heart of Mary, the mother of Jesus (Luke 1:52).
75:5 Horn here and in v. 10 is symbolic of power, and so may have the thought of not bullying people in a climb to the top. See Luke 14:11 for Jesus’ comment.
75:8 Red wine is fermented and foaming, hence intoxicating. Instead of prominence, the wicked will find a place with the drunkards.
76:1–12 This victory song, written after the Asaph tradition, may refer to the confrontation between Israel and Sennacherib (2 Kin. 19:35).
76:5, 6 Sleep is a euphemism for death.
76:10 Even the wrathful acts of evil men are made to work toward the praise of God.
77:1–6 See section 4 of Truth-In-Action following Ps. 89.
77:4 Eyelids open: He is so disturbed he cannot sleep.
77:7–10 See section 4 of Truth-In-Action following Ps. 89.
77:7–9 Forever: The six rhetorical questions about God’s watchful care are answered by remembering that God has faithfully guided Israel through troublesome times before (vv. 15, 20).
77:10 Right hand: This often-used symbol in Asaphic psalms represents God’s ability to respond in powerful acts (73:23; 74:11; 78:54).
77:11–20 See section 4 of Truth-In-Action following Ps. 89.
78:2 This is quoted by Matthew regarding Jesus’ use of parables (Matt. 13:35). It is the same Hebrew word (mashal) translated “proverb” in the Book of Proverbs, and it means “comparison.”
78:4–8 See section 1 of Truth-In-Action following Ps. 89.
78:4–8 Parents’ passing along the faith to their children is extremely important. Although religious instruction usually came from the father, this was a responsibility shared by both fathers and mothers (Prov. 1:8, 9).
78:9 The author seems to be more favorable to Judah, the lead southern tribe (vv. 67, 68), than to Ephraim, the lead northern tribe, implying that this was written after the kingdom of Israel was divided by Jeroboam’s rebellion.
78:12 Zoan: A city in northern Egypt.
78:25 Angels’ food is, literally, “bread of the mighty.”
78:36 As much as the Psalms compel God’s people to praise Him with their lips, their praise must be genuine.
78:38, 39 See section 2 of Truth-In-Action following Ps. 89.
78:51 Ham was a son of Noah and ancestor of Egyptian peoples (Gen. 10:6).