How was David like an olive tree? (52:8)
Ancient Hebrews honored the olive tree as the king of trees and considered it a symbol of beauty, virility, prosperity and divine blessing. By comparing himself to this splendid tree, David was acknowledging God as the source of his strength and fruitfulness. David was more than a king; he was a warrior, singer, poet and man of God.
Why are some verses repeated in Scripture? (53:1–6)
This psalm seems to be a repetition and revision of Psalm 14. One difference—God is used in place of LORD—leads some to believe this psalm was written a few centuries later, possibly during the reign of Hezekiah. By that time many regarded Yahweh (LORD) as more than just the God of Israel. Others, however, wonder if David may have made slight revisions so the psalm could be used for another occasion or with different music. Whatever the reason, the result is that the truth of the psalm is emphasized.
Has everyone turned from God? (53:3)
Yes, everyone (Ro 3:10). Even those who try to do right and obey God’s commands fail sooner or later. Sin has corrupted human nature since Adam and Eve. We all turn away from God, since by nature we are corrupt. That’s why we need a Savior (Isa 53:6).
How and when did God restore Israel’s fortunes? (53:6)
This is a generic prayer that could be applied to numerous situations in Israel’s history. Some suggest it refers to when the Arameans thought they heard the sound of chariots and horses (even though there were none) and abandoned a siege of Samaria (2Ki 7:6–7).
Why would God destroy them in his faithfulness? (54:5)
To be faithful, God must maintain truth and carry out justice. If he tolerated sin and allowed the wicked to go unpunished, he would not be faithful to his nature. Faithfulness, then, when used to dispense justice, brings about the destruction of the wicked. See How does God’s wrath bring him praise? (76:10).
Why did David move so quickly from petition to praise? (54:6–7)
Offering praise to God is always right, regardless of the circumstance. Here David was calling for help and, in the same breath, declaring God as his helper. David was a poet and musician. He used poetry to express his heart as well as his logic; his music could be melancholy (vv. 1–5) or joyful (vv. 6–7). Perhaps he shifted the melodies to indicate these changes.
How does God rescue people? (54:7)
Many psalms, like this one, plead for God’s deliverance from a specific problem or threat but describe God’s help in general ways, while stating with assurance that God’s people can count on God to rescue them. It seems clear that God preserved lessons from specific incidents to teach us larger spiritual truths that can be broadly applied to many kinds of situations. This psalm, then, promises much more than rescue from the Ziphites (see the title). Even without Ziphites around to harass us today, God still rescues his people.
Sometimes God protects us from physical dangers—human threats (like those David often faced) or misfortunes such as sickness and accidents. Other times his protection prevents spiritual troubles from overtaking us. Jesus taught his disciples to pray, Deliver us from the evil one (Mt 6:13).
Because God is infinite, he can deliver us in infinite ways, whether the danger is physical or spiritual. God’s most important rescue, however, is setting people free from sin and death, a rescue accomplished through the work of Christ on the cross.
Does God ever ignore our prayers? (55:1)
No. Sometimes it seems as if God is ignoring our prayers when he does not respond to them as quickly as we desire. But he definitely hears all our prayers, even though sometimes he remains silent. His silence is for his own good purposes—and often for our good as well.
Why was David so afraid? (55:2–14)
The specific reason isn’t stated, but strife and violence were not uncommon in David’s life. On this occasion, his fears were due not only to enemies (v. 3) but also to a friend who had turned against him (v. 13). Some have speculated that this psalm is an allusion to David’s adviser Ahithophel, who joined Absalom’s rebellion against David (2Sa 15:12).
LINK (55:4–8) I would flee far away
This is similar to what David experienced in 2 Samuel 15:13–17:29.
As king, why couldn’t David resist the destructive forces … at work in the city? (55:11)
A king could not control all of his citizens all of the time. Even at the height of his power, David needed God’s help to keep society in order. However, as the notes above speculate, David may have composed this psalm during a time when he was removed from power.
Was David asking for his enemies to be buried alive? (55:15)
It’s not unusual to wish for our enemies to be removed from the scene. But it’s probably not accurate to say that David wanted to bury his enemies alive. Death by surprise and going alive to the realm of the dead were probably David’s way of asking God to overtake his enemies. David felt his enemies deserved an early death.
Why would oil be soothing? (55:21)
Olive oil was rubbed into the skin to keep it from becoming dried and cracked in the desert heat. It also soothed irritated skin.
What was the pit of decay? (55:23)
Pits, sinkholes and cisterns were common features of the ancient landscape. David used the image of a pit as a metaphor for death and the grave. See What was this pit? (28:1).
What kind of records does God keep? (56:8)
God keeps an account of all the thoughts and deeds of humanity (Rev 20:12). God also keeps a record of those who are saved by faith; their names are written in the book of life (Ps 69:28; Rev 3:5; 21:27).
How does a shadow provide protection? (57:1)
This is a conventional Hebrew metaphor for God’s protection and care. As a shadow provides relief from the merciless desert sun, and as a bird covers her young in the nest, so God provides a place of refuge. Jesus expressed his concern for the people of Jerusalem in a similar manner, saying that he longed to gather them, as a hen gathers her chicks under her wings (Mt 23:37).
Why did they spread a net and dig a pit? (57:6)
Ancient hunters trapped animals by camouflaging holes dug in the ground or by hanging nets from trees. David used these terms to describe how the efforts of his enemies had backfired on them.
What were these unjust rulers doing? (58:1–2)
Perhaps they were judges or other leaders who had accepted bribes or misused their power. Whatever they were doing, David confronted them and expressed his frustration over his inability to weed out these unjust rulers who were creating havoc. Even though he was king, David couldn’t always control the actions of those under him.
Is it right to pray for revenge? (58:6–8)
Several psalms call on God to take revenge on an enemy. Yet Jesus taught that we should love our enemies (Mt 5:44). And the apostle Paul wrote, Do not take revenge, my dear friends, but leave room for God’s wrath. (Ro 12:19). How, then, do we interpret psalms that call a curse on an enemy?
Several points can help to put this question into perspective:
1. For the psalmists, cursing the wicked was a plea for God’s justice more than a cry for personal revenge. They may have reasoned that sinners show contempt for God’s honor when they cause the innocent to suffer. Since the psalmists could not tolerate the idea of God standing by, permitting these wrongs to go unpunished, they begged for his justice and his wrath to be carried out.
2. Though David asked God to show no mercy to the wicked (e.g., Ps 59:5), he himself showed mercy to the guilty several times when he could have taken revenge on them: to Saul (1Sa 24:8–13; 26:8–11), to Shimei (2Sa 16:5–13), to Absalom (2Sa 18:5). In those cases, David left the judgment of these sinners in the hands of God, the Judge of the earth (Ps 94:2).
3. The psalmists, though they had the benefit of Old Testament law, had not experienced the freedom and grace that God gave us through Christ. It’s hardly fair to expect Old Testament people to act “Christian” before Jesus Christ even came.
We should not pray for revenge. Like the psalmists, we should trust God to right the wrongs of this world. And with Christ’s help, we can love and pray for those who mistreat us.
Should we pray for the destruction of wicked people? (58:6–8)
We must distinguish between praying for God’s judgment in response to the wicked actions of people and seeking the destruction of wicked people. This psalm was an appeal for God to undermine the wicked plans of the unjust and purge the land of such people. While the language of the psalm indicates that David wished for the destruction of these people, he still managed to focus on God’s ultimate control over human matters. We ought to keep that focus as well.
Why did they heat pots with thorns? (58:9)
Thorns were popular in the ancient world and are still popular today among Bedouin Arabs because they provide quick-burning fuel. The immediate heat produced by burning thorns was symbolic of God’s quick judgment.
Why would the righteous be glad about a bloodbath? (58:10)
In the ancient world, victorious armies seldom hesitated to wreak grisly retribution on their enemies. But even when they did not seek revenge, accounts of victory on the battlefield often were outrageously exaggerated. The psalmist used the same terminology to vividly illustrate how great the joy of the righteous would be when God finally administered his justice.
What was David afraid of? (59:2)
He was afraid of losing his life. The title of this psalm links it to David’s narrow escape from Saul’s men, which was one of several occasions when Saul tried to have David killed (1Sa 19:11–16).
Do we have to rouse God in order for him to help us? (59:5)
God wants us to bring our petitions to him. When we ask him to help us, we are in essence asking him to rouse himself to action on our behalf. While God can and sometimes does anticipate our requests, David’s prayer here encourages us to approach God in this bold manner.
Was it right for David to gloat? (59:10)
Some think that gloat is too strong a word for this situation; they think David simply meant to look or gaze triumphantly on his enemies. Still, it’s clear from the context that David meant to look down on his defeated enemies. Others suggest that God’s scornful laughter (v. 8; see 2:4–5; 37:13) and David’s gloating symbolically underscore the foolishness and eventual defeat of the wicked.
Why did David ask God not to kill his enemies, and then ask him to consume them in wrath? (59:11–13)
David wanted God to destroy those who lay in wait for him night after night—but not before they were publicly exposed so that the world would acknowledge that the God of Israel was the judge of all the earth.
How and why had God rejected Israel? (60:1)
The title and language of this psalm suggest that David was mourning a military setback that he interpreted as God’s rejection. David may have felt abandoned by God, but that does not mean he actually was. God rejected Saul as king because Saul had rejected his word (1Sa 15:23). But David’s defeats were only temporary, perhaps because David constantly sought God’s favor in prayers such as this one.
Why would God raise a banner? (60:4)
Flags and banners were carried into battle to rally the troops and raise their morale. The language in this psalm describes the confidence God gave his people—like a banner unfurled against the bow, with the bow representing a formidable enemy.
Did God disdain certain countries? (60:8)
Moab, Edom and Philistia were perpetual enemies on Israel’s eastern, southern and western borders. See David’s Victories (2Sa 5:6). David’s point, however, was not that God despised certain people but that God is sovereign over all. In the same way, David described Gilead (Gad), Manasseh, Ephraim and Judah—all tribes of Israel—as possessions belonging to the Lord (Ps 60:7). David was saying that God could give them victory because he rules over all nations and rulers.
Why did David say he was calling from the ends of the earth? (61:2)
David was not referring to a literal place but to his own emotional condition. Today we might say he was “at the end of his rope.” Many think David wrote this psalm at Mahanaim, where he fled during Absalom’s rebellion (2Sa 17:27), as an expression of his yearning to return to Jerusalem.
Why did David want to go to a higher rock? (61:2)
For greater protection. A rock—a cliff or stone bluff—provided a safe place from which warriors could launch their raids and then retreat back to its safe caves and steep heights. David used this image to describe his need for God’s protection and help, while at the same time admitting his own weakness and insecurity. The psalmists often confessed God as their rock of refuge (31:2; 71:3; see 18:2; 62:2, 6–7; 94:22)
How could wings provide shelter? (61:4)
This is a conventional Hebrew metaphor for God’s protection and care. As a bird covers her young in the nest, so God provides a place of refuge. Jesus expressed his concern for the people of Jerusalem in a similar manner, saying that he longed to gather them, as a hen gathers her chicks under her wings (Mt 23:37).
God is firm, solid, impregnable and immovable—which is exactly the stable presence an emotional man like David needed. David described a rock large enough for him to hide on top of from his enemies below. During ancient times a few soldiers could defend a high rock bluff against a much larger army. Perhaps David was recalling the rocks and caves that kept him safe from Saul (1Sa 23:25).
Why did David refer to himself as a leaning wall and a tottering fence? (62:3)
Many think David was describing the way his enemies regarded him: as a pushover. They fully intended to topple him (v. 4). David, however, saw himself standing firm and unshaken, supported by God, his rock (v. 6).
Who was threatening David’s position? (62:3–4)
We can’t be sure. During David’s early days, Saul’s son Ish-Bosheth challenged David for the throne (2Sa 2:8–3:1). When David was older, his own son Absalom led an insurrection against him (2Sa 15:1–18:18).
What kind of lies had David heard? (62:4)
David probably had to put up with two kinds of lies: (1) false rumors and exaggerations about his enemies that he heard from outside sources and (2) smooth reassurances from so-called supporters who said the right things but inwardly despised his authority.
Who were these lowborn and highborn? (62:9)
The Hebrew phrase may distinguish between people of differing social status or, perhaps more specifically, between poor people and wealthy people. The point of this verse is that people appear to be much more than they really are (39:5), especially the rich and powerful.
What does it mean that God will reward everyone according to what they have done? (62:12)
God established a special relationship with Israel through the covenant given at Mount Sinai. The covenant outlined the basic character of society and expectations for moral behavior. That code provided blessings for obedience and curses for disobedience (Lev 26:1–46; Dt 28:1–30:20). David responded to those provisions with the confidence that God would bless those who obeyed that covenant.
This was probably written when David was in the Desert of Judah (2Sa 15:23–28; 17:16).
How is physical thirst like spiritual thirst? (63:1)
David used physical thirst as a metaphor for spiritual longing. Both are caused by a keenly felt need. Both, if not quenched, can lead to death—one physical, the other spiritual. David’s spiritual thirst was satisfied by beholding God in the sanctuary (v. 2), by praising God (v. 3) and by reflecting on God (vv. 6–7).
Why did David lift up his hands to worship God? (63:4)
Since ancient times, lifting the hands has signified both praise and petition. The Hebrews used their hands to express their dependence on God and their respect for him. Lifting their hands symbolized an expectant attitude and trust in God—that he would fill their empty hands with his blessings. One of the Hebrew words for praise, which is derived from the word for hand, can mean “holding out hands in worship.”
How does a shadow provide shelter? (63:7)
This is a conventional Hebrew metaphor for God’s protection and care. As a shadow provides relief from the merciless desert sun, and as a bird covers her young in the nest, so God provides a place of refuge. Jesus expressed his concern for the people of Jerusalem in a similar manner, saying that he longed to gather them, as a hen gathers her chicks under her wings (Mt 23:37).
How harmful can words be? (64:3–6)
Extremely harmful. Words can cause emotional damage that impacts a person’s entire life. The more prominent a person’s position is—and as king, David was very prominent—the more criticism they will receive. David struggled with detractors throughout his career, so it’s difficult to link this psalm to any specific time or incident. Perhaps the most harmful words came from his own son Absalom (2Sa 15:1–6). Eventually those words forced David to flee for his life (2Sa 15:13–14).
How do liars’ tongues turn against themselves? (64:8)
When people habitually lie, they create a fictitious world that is maintained only through additional deception. Such a world becomes increasingly difficult to sustain, as David recognized in this psalm. He prayed that God would unravel the web of deceit so that those who undermined life for honest people would suffer from their own lies.
What were these vows to God? (65:1)
They were vows that the people had made along with their prayers in times of need (66:14).
Who could live in God’s house? (65:4)
Here God’s house is used in a broad sense, meaning the blessings of those who were privileged to come into God’s presence (36:8).
Why did David mention the temple when there was no temple during his lifetime? (65:4)
Most scholars think someone other than David wrote this psalm, despite the credit given to David in the title. Some think the phrase of David may have meant “in the manner of David” or “in the style of David.” Others observe that some titles were added years later, after the exile in Babylon, and such additions occasionally may have been inaccurate. See Where was God’s temple in David’s day? (18:6).
Some may have recognized God’s power but did not submit voluntarily to him (Ex 8:19). Others may have acknowledged the Lord, but viewed him as just one of many gods to worship. See the article Why build a temple for a God you don’t worship? (Ezr 1:1–2). Still others, such as Naaman, may have worshiped God exclusively, despite cultural pressures to do otherwise (2Ki 5:17).
How can meadows and valleys shout for joy? (65:13)
This is called personification, a literary technique commonly found in the Bible (especially in Psalms and Isaiah) that gives an inanimate object human attributes. Obviously, inanimate objects don’t “feel” joy the way people do, but they certainly give joy to their Creator. Creation stands as a testimony to the awesome power and majesty of God (19:1–6; 98:7–8; 148:3–13; Isa 35:1).
Will people and nations that don’t believe in God bow to him? (66:4)
The psalmist was imagining all people bowing before God, but that doesn’t mean all people will experience salvation. Those who believe bow in worship; those who don’t believe bow in fear—your enemies cringe before you (v. 3).
What is good about being tested? (66:10)
A person’s character and behavior can be refined by difficulties and hardships. As impurities are drawn out of silver by fire, flaws in our character are revealed by testing. God uses the tests we face in our daily lives to continue his spiritual work within us. Hardships can also discipline us so that we’ll be stronger and better equipped to accomplish God’s purposes (Heb 12:11). See the article Why did testing come to Job? (Job 23:10).
What had the psalmist endured? (66:11–12)
It is unclear. Some think the psalmist was offering praise to God for breaking the Assyrian siege on Jerusalem (2Ki 19:35–36). Others think the psalmist was describing a king of Judah whom God saved from military defeat. Still others think the psalm refers to the larger context of God’s saving help to Israel in the exodus.
Does God always bless us after testing us? (66:12)
This psalm may be a reflection on the Israelites’ journey from slavery in Egypt (v. 11; see previous note) to becoming a nation led by Moses to inherit Canaan (v. 12). This pattern demonstrates God’s usual way of dealing with his people, although it may be difficult to determine what part of the journey we are on at any given time.
Does God sometimes ignore the prayers of sinners? (66:18)
See the article When does God refuse to hear our prayers? (Jer 11:11).
How does God’s face shine on us? (67:1)
This expression is a picture of God showing his tender mercies to his people (4:6; Nu 6:24–26). See What does it mean for God’s face to be against someone? (Ps 34:16).
Why would foreign nations worship Israel’s God? (67:2)
The psalmist was demonstrating his confidence that foreigners would serve the Lord once they recognized his ways. Without being marred by petty nationalistic pride, the psalmist expressed his desire for all people to be blessed by God and to sing for joy to the Lord.
Do poor crops indicate that people have not praised God? (67:5–6)
Poor crops have many causes. We know that the sun shines and the rain falls on both the righteous and the unrighteous (Mt 5:45). But here the psalmist was speaking in general terms, meaning that those who serve the Lord will be more productive and enjoy more blessings than those who do not.
How does God ride on the clouds? (68:4)
Ancient literature frequently describes the Canaanite god Baal as using storm clouds as his chariot. The Hebrews seemed to have discarded pagan mythology but kept the poetic imagery. To portray the living God in strength and action, the psalmist pictured him riding the clouds. See How would the Egyptians see God coming? (Isa 19:1).
What does it mean to set the lonely in families? (68:5–6)
For people in Old Testament times, large families were a sign of great blessing from God (127:3–5; 128:3–6), and childlessness was thought to be a curse (Ge 29:31; 1Sa 1:5–6). Here David was saying that everyone in Israel was blessed because they were part of God’s large family. Similarly, in the New Testament, people in the church become part of the family of God (1Co 12:12–27).
How was God the One of Sinai? (68:8)
Sinai is the mountain where God gave the law to Moses (Ex 20:1–21), accompanied by an awesome display of power (Ex 19:16–19); hence, God was called the One of Sinai.
Who or what is God’s dove? (68:13)
Israel was God’s dove (74:19). Some suggest this is an allusion to the Song of Deborah, which was sung following a decisive Israelite victory over the Canaanites (Jdg 5:2–31). Deborah chided the tribe of Reuben for failing to fight, for staying among the sheep pens (Jdg 5:16). Here the silver and gold that line the wings of the dove may refer to the wealth of spoils the Israelites acquired in the battle—even for all those who stayed among the sheep pens. Others suggest that this may refer to the practice of releasing doves to signal news of a victorious battle.
What did the mountains envy? (68:16)
Using poetic language, the psalmist described the mountains surrounding Bashan as being envious of Mount Zion, which God had chosen for his throne, making it the highest of mountains.
LINK (68:18) When you ascended on high
Paul used this passage to describe Christ’s triumphal ascension and majestic rule and authority over sin (Eph 4:8–13).
Does God take hostages? (68:18)
This is a symbolic way of describing a victorious, triumphant God. Just as conquering kings of that era returned to their courts with the spoils of war, God is pictured returning to the courts of heaven following his victories against the enemies of his people. In a more literal sense, the Israelites enjoyed most of the spoils of the conquest of Canaan. Still, some of the spoils were devoted … to the LORD (Jos 6:18–19).
Why bring them from Bashan? (68:22)
Bashan was a high, rocky desert area east of the Jordan River where the Canaanites fled from God’s army (see Conquest of Canaan [Jos 12:1]). This expands on the figurative picture of God’s victories, in this case the mopping up of the scattered resistance—God chasing down Israel’s foes and bringing them back to punish them.
Why would someone wade in the blood of his enemy? (68:23)
The psalmist described such barbaric actions to make a poetic point, not a literal one: God is the overwhelming conqueror. See Why would the righteous be glad about a bloodbath? (58:10).
Why would the people have a procession to worship God? (68:24–25)
The language here continues to describe God as a triumphant warrior. The victory procession, however, developed into a tangible expression of worship for the Hebrews, who sang psalms as they went in a procession to the temple gates. Some think this may have been connected to the procession that brought the ark to Jerusalem (2Sa 6:12–15).
What is this beast among the reeds? (68:30)
The beast (a crocodile or hippopotamus) symbolizes Egypt (v. 31) or Egypt’s leader, the pharaoh. The bulls and calves refer to powerful princes who supported the pharaoh and the lesser princes of other nations who did not believe in Israel’s God. Curiously, they were not to be slaughtered, but merely rebuked.
How does God ride the highest heavens, the ancient heavens? (68:33)
God is often described in the Bible as riding on the clouds (v. 4; 18:9; Isa 19:1; Da 7:13). The image comes from an epithet of Baal found in Canaanite literature. The psalmist used the image to make the point that the Lord, not Baal, was the only one powerful enough to make the storm clouds his chariot.
Why was David so depressed? (69:1–3)
We don’t know what specific problem discouraged David and prompted him to write this psalm. What we learn from this psalm is that even God’s people encounter seasons of doubt. Such feelings are part of the human experience and do not cancel out the reality of our relationship with God.
What had David done to disgrace God’s people? (69:5–6)
King David possibly composed these verses after his adulterous affair with Bathsheba (2Sa 11:1–12:25). But it is not entirely clear that this psalm was written by David, since some of the psalm titles are of questionable authenticity. See Why did David mention the temple when there was no temple during his lifetime? (Ps 65:4).
What was zeal for God’s house? (69:9)
This describes David’s enthusiasm for and devotion to God. He was willing to do whatever it took to please God, even if it meant that others would ridicule him.
LINK (69:9) The insults of those who insult you fall on me
The apostle Paul described Christ with these words (Ro 15:3).
Why did people make fun of the king? (69:10–12)
Few people offer sympathy when a leader blunders. The song of the drunkards may be roughly equivalent to political jokes or satire today.
Was David describing his own experience or what would later happen to Jesus? (69:20–21)
David was probably describing his own experience. However, the authors of the Gospels believed the suffering described in this verse foreshadowed Jesus’ suffering on the cross (Mt 27:34, 48; Mk 15:23, 36; Lk 23:36; Jn 19:29). Jesus experienced many sorrows common to humankind (Heb 2:5–18; 4:14–16) and often found David’s experiences mirroring his own (e.g., Ps 22:1–31).
Gall describes several beverages, including a semi-poisonous wine given to sedate prisoners. It slaked thirst but left a terrible aftertaste. We are not certain if David actually experienced these hardships or if he used these expressions as metaphors for some agony he endured. If David actually drank gall, he may have been imprisoned early in his life, possibly by the Philistines (1Sa 21:10–15).
Is it right to pray for revenge? (69:22–28)
See the article Is it right to pray for revenge? (58:6–8).
Was David asking for the eternal damnation of his enemies? (69:27–28)
During Old Testament times, the book of life was the register of family plots in the land of Israel. When a family died out with no descendants, the name of the family was lost from community records. David probably had early death in mind, but this may have been a reference to God’s book of life (Rev 20:12).
Why did the cities of Judah need to be rebuilt? (69:35)
This may refer to the situation in Judah after the Babylonian exile, four centuries after David’s reign. All of Judah had been decimated by Nebuchadnezzar’s armies (2Ki 25:1–17). Some think the writer of this psalm was not David but the prophet Jeremiah, who wrote the book of Lamentations in response to Jerusalem’s fall. These words seem to predict a time when the Jews would return to Judah to reclaim their inheritance and resettle the land.
Is it okay to ask God to hurry? (70:1, 5)
God wants us to be patient and accept his timing, but he understands and is pleased when we call to him for help. Our need for God to help us—and help us right now—demonstrates our vulnerability and his strength.
How should we interpret this psalm if our lives are not in jeopardy? (70:2)
Even though David spoke of literal human enemies, we can easily apply this to other situations, including spiritual struggles. All of life is a battle, and our ultimate enemy is Satan himself (Eph 6:10–18). As long as we live in this sin-sick world, our lives are in jeopardy, even though we may face no physical threat.
What was this laughter? (70:3)
David was quoting the mocking laughter of his enemies, who ridiculed him primarily for his godliness.
In what way was David poor and needy? (70:5)
Even though David was wealthy and famous as the king of Israel, he realized that he was spiritually poor and desperately in need of the Lord’s help.
Why call God a rock of refuge? (71:3)
It is an image of safety and protection. Today we usually think of a rock as something relatively small. The Hebrews, however, pictured a huge rock face or cliff that kept enemies at bay. The geography of Israel includes high, rock-faced natural strongholds. That explains why the psalmist saw God, who protects his people, as a rock of refuge. See How is God a rock? (18:2).
Why do we need deliverance? (71:4)
The psalmist needed help because flesh-and-blood enemies were physically threatening him. He knew God alone could save him, so he called to God for help. We, too, need deliverance—perhaps occasionally from flesh-and-blood enemies, but always from wickedness and evil.
How was the psalmist a sign? (71:7)
We might also use the word omen. The psalmist saw his troubles as a warning to others, but he was determined to trust in God despite his difficulties.
Why ask God to remain faithful? (71:9–18)
On one level, it is totally unnecessary to call on God to remain faithful. He is faithful to all of his promises. There is no chance that God will forsake his people.
However, our circumstances do not always seem to conform to this truth. We see evil in the world and trouble in our own lives, and we wonder, Is God truly with us?
The writer of this psalm had had confidence in God from his youth (vv. 5–6), but now that he had grown old, he was worried because his enemies had sensed his weakness and had closed in on him. Their assessment was that God had forsaken the psalmist in his old age.
From this perspective the psalmist poured out his honest emotions, calling on God to protect him. He asked God to remember his promise not to forsake him. He also asked God to punish those who were persecuting him. He not only appealed to God’s promise but made one of his own: if God would rescue him, he would tell the next generation about God’s power (v. 18).
The psalmist was confident that God would save him. He repeatedly expressed this firm conviction (vv. 14–17, 19–21) and concluded his prayer with a song of praise (vv. 22–24).
Why did the psalmist fear that God would abandon him in his old age? (71:9)
If David or another king wrote this psalm, perhaps he feared that as he aged he would lose God’s favor. After all, God rejected and replaced ineffective kings, such as Saul, who was rejected for his moral shortcomings (1Sa 15:23). On the other hand, God granted strength to kings who ruled wisely and followed his ways, such as Hezekiah (2Ki 18:1–3).
Does God send troubles? (71:20)
We have trouble in the world and in our lives because of humanity’s sinful nature. But the book of Job shows that troubles do not necessarily come in direct proportion to our sin. Troubles may come not because we have committed a particular sin but because of someone else’s sin against us.
In this psalm the writer looked back on his life and admitted that God had allowed him to experience some bitter troubles. God is not the blameworthy cause or originator of evil in the world, and he is neither capricious nor a mere passive observer. Sometimes God permits trouble in people’s lives; other times he seems to deliberately bring people to a place where they will experience difficulties.
The Bible says that God has many reasons for allowing the godly to experience suffering. Suffering may (1) lead someone away from sin and closer to God (Heb 12:4–11), (2) build up a person’s character (Jas 1:2–6) or (3) provide a means to glorify God (Jn 9:1–3).
Then again, there is the lesson of Job: explanations cannot always be found. At times we may not understand why God allows us to experience troubles, but even without answers it is good to say with the psalmist, You will restore my life again … you will again bring me up.
Does God intentionally bring troubles into our lives? (71:20)
The book of Job makes it abundantly clear that God sometimes brings troubles into a person’s life, although the reasons for them may vary. God brought trouble into Pharaoh’s life to judge and punish him (Ex 7:2–5). He brought trouble into Job’s life to show that suffering is not always the result of sin (Job 1:1–22). He brought trouble into David’s life to discipline him and restore him to faith (Ps 30:6–7).
How had God delivered the psalmist? (71:23)
God delivered (rescued) the psalmist from those who wanted to harm him. God did this by preserving him and putting them to shame and confusion (v. 24).
Did Solomon write this psalm? (72 Title)
It appears that Solomon was both the author and the original subject of this Messianic psalm.
Why would Solomon brag about himself? (72:5)
This language is poetic, so we can expect some exaggeration—a figure of speech known as hyperbole. But Solomon had high hopes rooted in God’s promise to David—a promise of a dynasty that would last forever (2Sa 7:12–16). The strong language of this psalm, echoing what God had said to David, points beyond Israel’s human kings to the divine King, the Messiah, also known as the son of David (Mt 1:1).
Who were these desert tribes? (72:9)
These were most likely people who lived near Israel—perhaps nomadic Bedouin tribes that were not part of any particular nation. These tribes often harassed settled nations, like Israel, that lived in areas with better resources.
What nations are named here? (72:10)
These were nations far from Israel. Tarshish may be Iberia in modern Spain, known for its massive ocean-going ships. Sheba was far to the south and is often identified with modern Yemen. Sheba’s queen once visited Solomon, who likely wrote this psalm (1Ki 10:1–3). Seba is sometimes associated with Cush (Ge 10:7; Isa 43:3)—a region in modern Sudan, south of Egypt—and sometimes associated with Sheba (as in this psalm). It was probably located either in southern Arabia or in eastern Africa.
Was Sheba noted for its wealth? (72:15)
Yes. The region was rich in minerals and spices and became a regular stop for Solomon’s trading fleet.
If Solomon wrote this psalm, why is David’s name here? (72:20)
Over several centuries, before the sequence of the psalms was finalized, the book of Psalms underwent many editorial changes. Most think this verse at one time concluded the Davidic collection. But as other psalms were added, it was moved around in the sequence. This verse does not mean David wrote all the psalms up to this point (see, for instance, Ps 42–50). Furthermore, some later psalms (Ps 138–145) are credited to David.
Why is Psalms divided into different “books”? (73 title)
Psalms is divided into five smaller books in imitation of the first five books of the Bible, commonly known as the Pentateuch or Torah. This was a way for the editors of Psalms to indicate to those who read it that these prayers of God’s people have the same authority as the Pentateuch. These psalms are the Word of God.
Asaph was appointed by David as the leader of one of David’s three Levitical choirs (1Ch 16:4–6). Asaph apparently composed songs as well, for 12 psalms are ascribed to him (Ps 50; 73–83). Some think the Asaph of David’s time wrote all 12 of these psalms. Others think a later Asaph who lived during the time of the Babylonian exile wrote some of them. Still others say that Asaph in a psalm title is a “guild name” that credits a group of musicians. Asaph’s descendants (either biological or professional) were still involved with holy music after the Jews returned from exile (Ezr 3:10).
Why does life seem unfair? (73:3–5)
Because we see only part of the picture, it appears to us that success often has nothing to do with godliness. Those who ignore or even hate God may have more wealth and power than those who love him. Many Christians suffer, while non-Christians seem relatively unaffected by life’s difficulties.
The writer of this psalm struggled with such feelings. He saw arrogant, violent individuals who lived in ease and prosperity (vv. 3–12). What he saw even caused him to question the validity of his own faith (v. 2). He felt cheated: Why try to live right? It never seemed to pay off in tangible ways (v. 13).
But when he finally sat down to write this psalm, he wrote about how his attitude had changed. What had happened? He had begun to look at life from a spiritual point of view rather than from a worldly one (v. 17).
Life will always seem unfair when we measure it by earthly standards of health, wealth and power. But when we encounter God in a personal, intimate way—as the psalmist did in the sanctuary—we will gain a heavenly perspective. We’ll begin to see the other part of the picture: the rewards of this life are temporary and, as a matter of fact, can even hinder us from discovering what is really important.
Why did Asaph have such an exaggerated view of the wicked? (73:3–5)
At one time or another, we all think that other people have it better than we do. Others receive big contracts, large raises and early promotions, while we seem to be ignored. Likewise, Asaph was expressing his view that ungodly people seem to have everything and pay nothing for their crimes.
Who were their people? (73:10)
The context of this verse describes the riches and arrogance of the wicked. Asaph meant that the wicked have a following of people who crowd around them to drink from their wealth and prosperity—an image pictured by the phrase waters in abundance.
Is this psalm saying that there is no reason to live a pure life? (73:13)
No, because there’s more to life than meets the eye. A righteous life does not guarantee health, wealth and pleasure. Nor do such things give life meaning and purpose. The reason for being good is not found in this world. The meaning of life and the source of true joy are found only in God.
What does worship teach us? (73:17)
Worship allows us to meet with God. Our perspective changes when we encounter God. When the psalmist came into God’s presence, he suddenly saw things from an eternal perspective. He discovered that bringing his grievances to God and submitting to him in worship can clarify life’s issues and reveal spiritual realities. He recognized the shallowness and transience of worldly wealth and power, and he realized that God is the only true source of life and joy.
How was the psalmist senseless and ignorant? (73:22)
He had complained about the apparent success of the arrogant and rich (vv. 3–12). Jealousy had consumed him as he saw them prosper (v. 3). Once he saw things from God’s perspective, though, he realized how far off the mark he had been. He described his earlier inability to understand by comparing himself to a brute beast—a dumb animal with no spiritual sensitivity or insight.
If I have a relationship with God, why do I feel so lonely? (73:23)
There are numerous reasons why people feel lonely. Loneliness is a form of isolation. And even when a person is in relationship with God, it is possible to feel isolated. To guard against developing such feelings, God wants people to live in community, following all the one another practices found in Scripture: love one another (1Pe 1:22), encourage one another (1Th 5:11), honor one another (Ro 12:10) and so on.
After God created Adam, he said, It is not good for the man to be alone (Ge 2:18). Because we are created in God’s image, we are made for deep and meaningful relationships. God himself is a tri-unity of three persons—Father, Son and Holy Spirit. According to 2 Peter 1:4, the plan of salvation culminates with believers participating directly in the life of God. We will actually partake of God’s divine nature, even though we will never be divine. Until Jesus the Messiah comes back, however, Christians will continue to be vulnerable to various forms of loneliness.
Sometimes loneliness results from sin—burying negative feelings, hiding the truth from others—or from being hurt by someone else’s lack of love. Other times loneliness results from the pain of loss, especially the loss of a loved one.
If a follower of Christ feels lonely even in the safety of God’s presence, that person may not yet have learned the spiritual discipline of being in solitude with God. Solitude is different from loneliness. In solitude, a person can hear the voice of God saying, “You are my beloved,” and he or she can receive the love of God by faith.
What does glory refer to in this verse? (73:24)
The Hebrew word for glory may refer simply to the climax of God’s blessing—often meaning earthly authority and fame. However, the context here reveals that the psalmist meant eternal glory—that is, heaven (vv. 25–26). See Is this verse talking about eternal life in heaven? (49:15).
Asaph was appointed by David as the leader of one of David’s three Levitical choirs (1Ch 16:4–6). Asaph apparently composed songs as well, for 12 psalms are ascribed to him (Ps 50; 73–83). Some think the Asaph of David’s time wrote all 12 of these psalms. Others think a later Asaph who lived during the time of the Babylonian exile wrote some of them. Still others say that Asaph in a psalm title is a “guild name” that credits a group of musicians. Asaph’s descendants (either biological or professional) were still involved with holy music after the Jews returned from exile (Ezr 3:10).
LINK (74:3–8) All this destruction the enemy has brought
The Babylonians conquered Jerusalem and ransacked the temple (2Ki 25:1–17) in 586 BC. The psalmist believed this destruction was a sign that God had abandoned his people because of their sins.
Wasn’t God supposed to be worshiped in only one place? (74:8)
While annual festivals required pilgrimages to Jerusalem, people may have offered daily and weekly sacrifices in their villages. There are indications of local sacrifices (1Sa 7:10, 17; 16:5) not connected with temple services. However, at the time of the Babylonian attacks there may have been a number of (illegitimate) places in Judah where people went to worship God.
Where had all the prophets gone? (74:9)
It seemed that God had stopped speaking. Prophet after prophet had warned the people to turn away from false gods and turn back to the Lord or they would be destroyed. Once judgment came, though, God was silent. Jeremiah had been taken to Egypt (Jer 43:6–7), Daniel and Ezekiel were both taken into exile to Babylonia—Daniel to the city of Babylon (Da 1:1–6); Ezekiel to the area of the Kebar River, probably to the city of Nippur, south of Babylon (Eze 1:1). But it is unclear what had happened to other well-known prophets of the time. This psalm may have been composed from the perspective of one still on the scene, surveying the ruins. Any remaining prophets had already been taken away to foreign lands.
Why did God break the heads of sea monsters? (74:13–14)
This poetic language borrows images from the ancient mythology of Israel’s neighbors. They believed that their gods (Marduk in Mesopotamia, Baal in Canaan) defeated the sea and created the universe by splitting it into the heavens and the earth. The psalmist did not believe these stories but used their familiar traditions to make a strong statement: the God of Israel, not the mythical gods, is the Creator.
What were haunts of violence? (74:20)
The land of Israel is peppered with caves. When law and order broke down because there was no strong government, robbers and other criminals used caves as hideouts and launched their acts of violence from them.
What did the psalmist want from God? (74:20–23)
Upset by haughty pagans who were demolishing Jerusalem and the temple, the psalmist wanted Israel’s enemies put out so God’s reputation would be protected. Though he knew that unrepented sin leads inevitably to judgment, the psalmist couldn’t understand why God allowed his own name to be tarnished. Perhaps he hoped God’s promise of a returning remnant would be the means to turn the tide—and he prayed that it would happen quickly.
When is the appointed time? (75:2)
A time when God will judge evil. The psalmist had seen the arrogant boasting of the wicked (vv. 4–5), so he wrote this psalm to exalt the ultimate judge of all—the Lord God (v. 7).
Why would they lift up horns? (75:4)
A horn was a symbol of power and strength, often used to portray military power or a king’s authority.
A very strong drink. This image is found elsewhere in the Bible (60:3; Isa 51:17) and is often described as the cup of God’s wrath (Jer 25:15; Rev 14:10; 16:19). It may taste good initially, but those who drink it are soon intoxicated.
Why would anyone sing a song like this? (75:9–10)
The psalmist wanted the wicked removed from power. This was not a request for mutilation—a horn was a symbol of power and strength, often used to portray military power or a king’s authority. This was the psalmist’s cry for justice, a call for God to judge the wicked and reward the righteous. See the article Is it right to pray for revenge? (58:6–8).
Salem was the short name for the city of Jerusalem. Dwelling place refers to God’s sanctuary in Jerusalem, where God had made his presence known to his people.
Why did the psalmist praise God? (76:3–4)
He was celebrating a great military victory over Israel’s enemies. It was obvious to him that the Lord had won the battle on Israel’s behalf. Although we do not know which specific victory inspired this psalm, it was likely written in reference to victory in general so it could be used after any successful campaign.
How does God’s wrath bring him praise? (76:10)
God is praised because he is just and holy and will not tolerate the ungodly who oppress his people. God’s wrath is directed toward unrepentant sinners—in this case, the enemies of his people. God’s victory is accomplished by his wrath, which, in turn, saves his people. His people, then, praise him for rescuing them.
Asaph was appointed by David as the leader of one of David’s three Levitical choirs (1Ch 16:4–6). Asaph apparently composed songs as well, for 12 psalms are ascribed to him (Ps 50; 73–83). Some think the Asaph of David’s time wrote all 12 of these psalms. Others think a later Asaph who lived during the time of the Babylonian exile wrote some of them. Still others say that Asaph in a psalm title is a “guild name” that credits a group of musicians. Asaph’s descendants (either biological or professional) were still involved with holy music after the Jews returned from exile (Ezr 3:10).
How should we interpret this psalm if we’re not in distress? (77:2)
Life is full of ups and downs. Eventually, some form of distress—whether personal, family, community or global—affects each of us. This psalm can help us to anticipate times of trouble as well as articulate our current anxieties and fears. If we can’t identify with the psalmist, at least we can learn from him. This psalm can also heighten our sensitivity and compassion for those who are in distress—people in our family, church, workplace or even around the world. See How should we interpret this psalm if our lives are not in jeopardy? (70:2).
Why was the psalmist troubled when he remembered God? (77:3)
His first remembrance of God intensified his sorrow, since his suffering, which he blamed on God (vv. 7–9), contrasted so much with the happiness he had enjoyed before problems came into his life (vv. 5–6). Ultimately, the psalmist remembered something else about God—how he had rescued his troubled people (vv. 11–12, 16–20). This restored the psalmist’s confidence.
Why appeal to the years of God’s right hand? (77:10)
This was a picture of God’s power to save his people (Ex 15:6). The right hand was considered the hand of strength, authority and honor. While reciting his troubles, the psalmist apparently suddenly remembered how God had saved and protected his people in the past. The past years served as evidence that God protects his people. If God had helped before, why wouldn’t he help now?
Isn’t meditation used by other religions? (77:12)
Many religions practice meditation. Some Christians may wonder if it is risky to do what they do. Not necessarily. Meditation is merely a tool—neither good nor bad in itself. A tool is a means to an end that becomes bad only when it’s used in the wrong way.
Simply put, meditation is focused, repetitive thinking. When people meditate, they concentrate on a single subject, blocking out distractions. So how can focused thinking be bad or good? In the same way worship can be good (if it’s directed to God) or bad (if it’s directed to idols). Meditation can center on the things of God or on evil things.
It’s good to meditate if we do it as the psalmist did. He determined that he would meditate on the works of God; he would focus on God’s miracles and displays of power.
Meditation accomplished something wonderful for him. Though at first he was absorbed by his problems and anxieties, he was able to turn his attitude around. He went from complaining to praising simply by focusing on God’s past mighty works. He gained faith and insight to deal with his troubles because of a proper use of meditation. See the article How does a person meditate on God’s Word? (119:15).
LINK (78:2) I will open my mouth with a parable
Matthew quoted this verse in reference to Jesus’ use of parables in his teaching (Mt 13:34–35).
A parable in this context means history with important practical applications for teaching (Ac 7:1–53). In other words, the psalms frequently describe the great events of the past to honor God and show us how to live in the present.
Did the law teach trust in God? (78:5–7)
The law came with certain consequences: blessings for obedience and curses for disobedience (Dt 28:1–68). As generation after generation saw that God was true to his word—that he brought good things to those who obeyed and troubles to those who did not—they believed that he was a God they could rely on.
When had Ephraim turned back? (78:9)
Some people think this refers to the battle on Mount Gilboa, where Saul lost his life (1Sa 31:1–4). Based on later allusions (Ps 78:56–64), others think that this may have referred to the battles that took place during the final days of the judges, which resulted in the loss of the ark to the Philistines (1Sa 4:10–11). Others interpret this verse symbolically. Ephraim is another name for the northern kingdom of Israel, which was dominated by the tribe of Ephraim. Neither the tribe of Ephraim nor the northern kingdom had a reputation for cowardice or ineffectiveness in battle (Dt 33:17). This verse is understood, then, as a metaphor for Israel’s betrayal of God’s covenant (Ps 78:10)—a disloyalty which, in verse 57, is compared to a faulty bow.
Zoan was a city in Egypt (Nu 13:22). There God performed miracles that led to Israel’s release from bondage (Ps 78:13). The exact location and identification of the city is disputed, though the Septuagint, the ancient Greek translation of the Old Testament, calls it Tanis—a city in the northeast part of the Nile delta (see Map 1 at the back of this Bible).
LINK (78:17) Rebelling in the wilderness
The Israelites rebelled repeatedly after God brought them out of Egypt (Ex 15:24; 17:2; Nu 11:4; 21:5).
What does it mean to put God to the test? (78:18)
It implies a lack of trust in God’s goodness or his power. The Israelites tested God during their wilderness wanderings by challenging him to meet their demands. They seemed to threaten that if God did not satisfy their various ultimatums, they would not believe in his ability or willingness to help them.
With God’s power all around them, why didn’t the Israelites believe? (78:32)
It’s hard to sympathize with people who witnessed God’s miracles, possessed God’s law and still did not believe. But in their defense, they never doubted God’s existence. The problem was that they often worshiped other gods as well. They simply wanted to hedge their bets: in case God didn’t come through for them, perhaps one of the other gods would. See the article Why would the Israelites be tempted by other gods? (Jos 23:7).
Yes. The Bible leaves no doubt that God, who gives life, also pronounces judgment, which sometimes involves taking life. Some wonder how God, who said, You shall not murder (Ex 20:13), can himself take life. This is not a dilemma for at least two reasons: (1) When God takes life, it is not murder; it is justice. (2) The commandment against murder is for humans, not God. We have no right to take the life of another; a righteous God, on the other hand, must administer justice. See Why respond to killing with more killing? (Ge 9:6).
Does God’s judgment help people turn to him? (78:34)
God’s judgment, unfortunately, is often the only thing that can get the attention of sinners. When we come to the end of our own resources and recognize our weakness and guilt, we finally see that there is nowhere to turn but to God. People could avoid a lot of trouble if they would seek God diligently during the good times instead of just during the bad times. The Israelites’ faith was sporadic and superficial, which caused them to abandon God when things were going well.
What does God expect of flesh? (78:39)
God expects flesh (that is, people) to worship him. But because human beings are flesh, he recognizes their limitations and restrains his anger. God is merciful and forgiving (v. 38) because he knows we, as sinners, are unable to live up to his fullest expectations. He sees us as mortal creatures whose life spans are short. God is patient, but eventually his justice will come.
Were angels involved in the plagues that afflicted Egypt? (78:49)
Exodus 12:23 records that God used a destroying angel to execute his judgment against Egypt in the plague that resulted in the death of all the firstborn sons of the Egyptians. It is possible that God used his angels to carry out other plagues, but Exodus is silent on the matter.
What were the tents of Ham? (78:51)
This is another name for Egypt (105:23, 27; 106:22). The table of nations, specifically Genesis 10:6, tells us that one of Ham’s sons was named Egypt.
Why did God give Israel land that belonged to others? (78:55)
In the Old Testament, God took land as punishment for sin and gave it to others. God took territory away from the Canaanites as a consequence for their immoral living. If this seems unfair, we should remember that because of their sin, the Israelites later lost their land to other nations. The bottom line is that God controls even what we think is ours. The earth is the LORD’s (Ps 24:1). See the article What right did the Israelites have to take the land? (Nu 33:52–53).
Why was Israel compared to a faulty bow? (78:57)
The word faulty indicates a slack bow that lacks the power to shoot an arrow and hit the target. Just as a slack bow was an unreliable weapon for a warrior, so Israel was unreliable in its relationship with God. Though God brought them safely into the promised land (v. 55), he could not depend on them to be faithful to him (v. 56).
LINK (78:60–61) Abandoned the tabernacle of Shiloh
See Joshua 18:1 and 1 Samuel 4:3, 11. See also Travels of the Ark (1Sa 4:3–7:1).
Why does God choose some people and reject others? (78:67–68)
The Bible doesn’t hide the fact that God chooses some people to participate in a special relationship with him. God chose Abram, one man among millions, and told him, I will bless those who bless you, and whoever curses you I will curse (Ge 12:3). Jesus told his followers, You did not choose me, but I chose you … (Jn 15:16). To us this seems unfair and exclusive because it could promote elitism and the oppression of the “unchosen.”
However, in the Bible whenever God’s chosen people started acting with smug arrogance, God immediately stepped in with a blunt reminder: “Yes, I have chosen you, and you are dearly loved,” God said in essence, “but I didn’t choose you based on your superior strength or beauty or goodness. I chose you based on my grace” (e.g., Dt 7:7–11).
It’s also clear from the Biblical story that being chosen implied a responsibility, not just a privilege. God kept telling his chosen people that they were chosen for a special purpose: to share God’s love with the world. They were blessed in order to be a blessing to others. It’s as if God’s blessing always starts small and particular—like a single seed—before it spreads out like a broad, beautiful fruit-bearing tree (Ge 12:3; Gal 3:8).
So rather than encourage arrogance and elitism, God’s choice should promote humility and gratitude. “Who me?” we should say. “You love me? And you want to bless others through me?” The wonder of being chosen by God should propel us to join Jesus in showing costly love for others.
Asaph was appointed by David as the leader of one of David’s three Levitical choirs (1Ch 16:4–6). Asaph apparently composed songs as well, for 12 psalms are ascribed to him (Ps 50; 73–83). Some think the Asaph of David’s time wrote all 12 of these psalms. Others think a later Asaph who lived during the time of the Babylonian exile wrote some of them. Still others say that Asaph in a psalm title is a “guild name” that credits a group of musicians. Asaph’s descendants (either biological or professional) were still involved with holy music after the Jews returned from exile (Ezr 3:10).
LINK (79:1–4) Defiled your holy temple … reduced Jerusalem to rubble
The Babylonians conquered Jerusalem in 586 BC and ransacked the temple (2Ki 25:1–17).
Do we serve an angry God? (79:5)
Yes, we do, because he sometimes becomes angry. While it is true that God is love (1Jn 4:8) and the source of all love, we cannot escape the fact that God is also holy. Love does not distort his righteousness. He hates sin and directs his wrath against those who defiantly rebel against him. It is a distortion to speak of God only as love without mentioning his wrath. God’s judgment is real, as Israel discovered. See Do God’s love and God’s anger work together? (Ps 90:11–14).
Did God make children suffer for their fathers’ sins? (79:8)
This psalm was sung by those who survived the destruction of Jerusalem. They pleaded with God to change his attitude toward his people. Repentance began as they distanced themselves from the sins of the previous generations. In fact, their repentance led to the nation’s restoration. Nonetheless, it is true that children often suffer the effects of their parents’ sins. See the article Does God punish children for their parents’ sins? (Nu 14:18).
Was the psalmist a prisoner? (79:11)
The psalmist was likely one of the exiles who were carried away from their homes to live in a foreign land. In this sense, he was a prisoner.
How does God’s face shine on us? (80:3, 7)
This expression is a picture of God’s tender mercies being shown to his people. See What does it mean for God’s face to be against someone? (34:16).
What prayers make God angry? (80:4)
God’s anger was directed more at the past sins of the Israelites than at their current prayers. The psalmist was asking, Haven’t we paid enough for our sins? He wanted God to restore Israel to the way it was before the enemy invasions.
This image of Israel suggests that God planted the nation and tended it like a vinedresser, or gardener, would care for a vine. He expected the nation to bear fruit (Ge 49:22; Isa 5:1–7; Mt 20:1–16).
What did broken-down walls and picked grapes mean? (80:12)
Israel is pictured as a seedling vine removed from Egypt and planted in Canaan. When Israel was obedient to God and showed God’s glory, the vine grew and spread under God’s protection. However, when Israel turned from God, God allowed other nations to attack and destroy portions of the vine, stealing her choicest possessions.
Who is the son of man? (80:17)
Some say this simply refers to the nation of Israel, which is like a son to God (v. 15). Others suggest it points to a king, specifically to the coming Messiah, who directly referred to himself as the Son of Man (Mt 12:40).
Which comes first—revival or calling on God? (80:18)
We might think that God begins to move when people pray. But this verse suggests the opposite: people call on God after revival happens. True revival is always initiated by God’s Spirit, not by human effort.
What was the New Moon festival? (81:3)
The New Moon was both a religious and a civil festival. It was celebrated at the beginning of each lunar month and is often mentioned in the Old Testament along with the Sabbath (e.g., Isa 1:13–14). It was a day of celebration (Hos 2:11), rest (Am 8:5), increased offerings (Nu 28:11–15; Eze 45:17) and worship (Isa 66:23; Eze 46:1–7).
What was this heavy basket? (81:6)
It symbolized the weight the Israelites carried as slaves during their captivity in Egypt (Ex 1:11–14). Though baskets aren’t mentioned in the Exodus account, the Israelites probably used them to carry supplies like bricks and mortar or perhaps grain from the fields.
God tested the Israelites’ faith. Would they trust in his ability to provide for them? They had seen his incredible power in the plagues, the crossing of the Red Sea, the manna and quail and in so many other ways. Yet they still grumbled and complained. By doing so, they failed the test.
Life is a laboratory of faith. God tests us to confirm the strength of our faith and the sincerity of our commitment to him. In Genesis 22, for example, God tested Abraham (Ge 22:1). Would Abraham trust God even if it required the sacrifice of his beloved son?
It’s important to distinguish between testing and temptation. We know God doesn’t tempt anyone (Jas 1:13). It is Satan who is the tempter (Mt 4:3; 1Co 7:5). Yet God can use Satan’s temptations to test us. God redeems what Satan intends for evil and uses it to accomplish something good. See the article Why did testing come to Job? (Job 23:10).
LINK (81:7) The waters of Meribah
After being miraculously delivered from Egypt, the Israelites complained about their lack of water (Ex 17:1–7). God told Moses to strike a rock with his staff. When he did, water came out of it. Moses named the place Meribah, which in Hebrew literally means quarreling (see the NIV text note on Ex 17:7).
Why would God’s people ignore him? (81:11)
Because of their hardened and stubborn hearts. God had given the Israelites ample evidence of his grace and power, yet they repeatedly chose not to submit to him. We are no different today—we have a penchant to live by our own rules rather than by God’s.
How does honey come from a rock? (81:16)
Sometimes bees build their hives in the rocky cliffs. The psalmist was contrasting their rich and valuable honey with the naturally barren cliffs (Dt 32:13).
Asaph was appointed by David as the leader of one of David’s three Levitical choirs (1Ch 16:4–6). Asaph apparently composed songs as well, for 12 psalms are ascribed to him (Ps 50; 73–83). Some think the Asaph of David’s time wrote all 12 of these psalms. Others think a later Asaph who lived during the time of the Babylonian exile wrote some of them. Still others say that Asaph in a psalm title is a “guild name” that credits a group of musicians. Asaph’s descendants (either biological or professional) were still involved with holy music after the Jews returned from exile (Ezr 3:10).
What was the great assembly? (82:1)
Possibly a figurative gathering of all earthly rulers who are before God’s throne to give an account of the way they used or abused their authority. It could also refer to a collection of deities that other nations worshiped.
What “gods” does God judge? (82:1)
Probably human rulers who live and die like everyone else. Often leaders elevate themselves (or are elevated by their subjects) to lofty positions of power. In this way, they are regarded as “gods” who compete with the one true God for people’s loyalty. God rightly judges the actions of all earthly rulers. Others think the “gods” were spiritual beings who promoted earthly evils or the pagan deities of Israel’s heathen neighbors.
Whom was the psalmist addressing here? (82:2–4)
The human rulers who thought of themselves as “gods” (see the previous note). They promoted injustice, showing themselves to be evil. Instead of protecting the innocent, they covered for the guilty. God has a special place in his heart for the defenseless. He expects earthly powers to protect their rights.
LINK (82:6) Sons of the Most High
Jesus quoted this verse when the religious leaders accused him of blasphemy for claiming to be one with the Father (Jn 10:34–35). Jesus showed that all leaders on earth are divinely appointed by God.
Why would God give us the silent treatment? (83:1)
To teach us to trust him. God’s silence, however, is often a matter of timing. It might seem to us that God doesn’t hear or answer our prayers, but God acts according to his timetable, not ours. See Why is God sometimes silent when we cry for help? (Job 19:7) and Why is God silent and hidden at times? (Job 34:29).
Why were these nations enemies of God? (83:2, 6–8)
They were neighboring countries with whom Israel had border disputes. They sought to plunder and destroy God’s people. On another level, they were instruments of Satan in a spiritual war aimed at thwarting God’s plan of redemption through the nation of Israel.
Who were these descendants of Lot? (83:8)
Both the people of Moab (v. 6) and of Ammon (v. 7) were descendants of Lot, Abraham’s nephew (Ge 19:36–38).
LINK (83:9) As you did to Midian … Sisera and Jabin
These past defeats of Israel’s enemies are recorded in the book of Judges. Midian refers to Gideon’s victory in Judges 7. Sisera and Jabin refer to Barak’s victory over the Canaanites in Judges 4.
LINK (83:11) Like Oreb and Zeeb … Zebah and Zalmunna
Oreb and Zeeb were two Midianite leaders who were captured and killed by the men of Ephraim after Gideon’s victory over the Midianites (Jdg 7:25). Zebah and Zalmunna were other Midianites killed by Gideon (Jdg 8:21).
Was the psalmist right to ask God to destroy his enemies? (83:13–16)
It’s best to think of these verses as the psalmist’s personal journal in which he was venting his anger about these enemy nations. Ultimately, he was leaving the action up to God (Ro 12:19). He was not taking matters into his own hands, nor was he resorting to violence. See the article Is it right to pray for revenge? (Ps 58:6–8).
Who were the Sons of Korah? (84 Title)
This was a choir of Levites appointed by King David to serve as musicians in the temple worship. The Korahites were descendants of Korah, who was the great-grandson of Levi, the head of one of the 12 tribes of Israel (Ex 6:16–21). Their leader in the days of David was Heman (Ps 88 title)—just as Asaph led the choir of the Gershonites and Ethan (also called Jeduthun) led the choir of the Merarites (1Ch 6:31–47; 25:1).
Why was the psalmist so homesick for the temple? (84:2)
The psalmist was probably someone who normally served in the temple but was prevented from doing so for some reason. Perhaps this psalm was written when Sennacherib, the king of Assyria, was threatening the temple in Jerusalem (2Ki 18:13–16). Or perhaps the psalmist was a captive in another country.
What was the Valley of Baka? (84:6)
It isn’t clear. Baka means “weeping” or “balsam trees.” The phrase may refer to a valley of balsam trees, which grow in dry areas. Or it might be an imaginary valley full of dryness and sorrow.
The anointed one, the king in Jerusalem. The word shield could also be translated sovereign (see the NIV text note). The king’s duty was to protect the people within his charge. Perhaps the king was in some sort of danger when this psalm was written.
Ancient shields protected the body during warfare. Likewise, God protects his people from fear, danger and the flaming arrows of the evil one (Eph 6:16).
Whose walk is blameless? (84:11)
Those who seek God’s will. This implies undivided loyalty, not perfection. No one is completely blameless before the Lord since we all sin (53:1–3). But when God grants forgiveness, we become blameless in his sight. See How could David have claimed to be blameless? (26:1).
Who were the Sons of Korah? (85 Title)
This was a Levitical choir appointed by David to serve as musicians in the temple worship. The Korahites were descendants of Korah, who was the great-grandson of Levi, the head of one of the 12 tribes of Israel (Ex 6:16–21). Their leader in the days of David was Heman (Ps 88 title)—just as Asaph led the choir of the Gershonites and Ethan (also called Jeduthun) led the choir of the Merarites (1Ch 6:31–47; 25:1).
How had God’s people displeased him? (85:4)
They had spurned God’s love. Israel had a long history of running after the false gods of other nations. They repeatedly rebelled against the true God, who had created them and called them his own. When they rebelled, God punished them by sending invading armies, famine and pestilence. At the time this psalm was written, the nation may have been experiencing a famine (v. 12).
Whose responsibility is revival—God’s or ours? (85:6)
We might think that God begins to move when people pray. But this verse suggests the opposite: people call on God after revival happens. True revival is always initiated by God’s Spirit, not by human effort.
Are we supposed to be afraid of God? (85:9)
See the article Should we live in terror of God? (Pr 1:7).
What kind of kiss is this? (85:10)
This poetic imagery suggests a close association between love and faithfulness and between righteousness and peace. Righteousness refers to moral perfection. Peace can be seen as a wholesome state of well-being or as the complete absence of hostility. The image suggests a state of joy and harmony.
Does a good harvest require obedience as much as it requires rain? (85:12)
It did for the original recipients of this psalm. The drought seems to have been linked to prior disobedience, so returning to a state of obedience prior to expecting God’s blessings was only reasonable. Verses 8–9 imply that God’s blessings come to those who fear (honor, respect, obey) him. However, God also sends rain on the righteous and the unrighteous (Mt 5:45). So, we can’t assume all droughts result from human disobedience.
In what way was David poor and needy? (86:1)
Though David was wealthy and famous as the king of Israel, he knew that he was spiritually poor and desperately in need of the Lord’s help. This kind of spiritual poverty requires our complete dependence on God—we have no resources to save ourselves (34:6; 35:10).
Why did David ask God to bring joy? (86:4)
David was speaking of his inner being—his emotional and spiritual condition—as well as his attitude. David said in other psalms that his soul was in deep anguish (6:3), downcast (42:5) or overwhelmed with troubles (88:3). But David made a conscious decision about the focus of his soul—he decided to look to God, not to circumstances. He decided to trust in the Lord rather than fear his enemies (86:2).
Did David think there were other gods? (86:8)
The neighboring nations worshiped many pagan gods, but David knew his God was the one true God. He knew that all other gods were mere idols made by human hands (115:3–7; 135:13–17).
When will all nations come to worship God? (86:9)
This is a common theme throughout Psalms, as well as the rest of the Bible (Php 2:9–11; Rev 15:4). As Christianity has spread throughout the world in the past 2,000 years, many nations have indeed come to worship God. This prophecy, however, will reach its ultimate fulfillment after Jesus’ second coming.
How do I know if my heart is divided? (86:11)
Throughout Psalms, the word heart refers to the center of the human soul or spirit. From this center flow a person’s emotions, thoughts and attitudes. An undivided heart means that these expressions reveal a heart that is pure and unselfish, not corrupted in any way (24:3–4).
The prophet Jeremiah wrote in a similar vein, telling us that God wants his to return to [him] with all their heart (Jer 24:7), with singleness of heart and action (Jer 32:39). Ezekiel also spoke of God giving his people an undivided heart and [putting] a new spirit in them (Eze 11:19).
Only God can give someone an undivided heart; it’s not something we can get on our own. Still, we must accept God’s offer; we must want an undivided heart. The surest way to know whether one’s heart is undivided may be to echo David’s prayer: Search me, God, and know my heart; test me and know my anxious thoughts (Ps 139:23). Only God can tell whether or not our hearts are pure. See How can a heart be made pure? (24:4).
Was David dead when God rescued him? (86:13)
This image refers to complete distress—even to the point of death itself. Elsewhere in the Old Testament, this idea is called the pit or Sheol. It is described as darkness, destruction and corruption. David was referring to something that had happened or something that would happen in the future. If he was referring to the future, he probably meant physical death and resurrection.
Who wanted David dead? (86:14)
David may have used the word arrogant and the expression ruthless people to symbolize the various types of adversaries he faced in his life. He may not have been pointing to one specific event; throughout his life many people wanted him dead (including Goliath, Saul, descendants of Saul, the Ammonites and even his own son Absalom).
What sign was David looking for? (86:17)
Visible proof of God’s goodness. He wanted his enemies to see that God was involved. David had already affirmed God’s goodness, forgiveness and love (vv. 5, 13), his great deeds (v. 10) and his divine attributes (v. 15), and he wanted his enemies to see some evidence of this too. Perhaps he wanted to clear his own name or put his enemies to shame (35:4).
Who were the Sons of Korah? (87 Title)
This was a Levitical choir appointed by David to serve as musicians in the temple worship. The Korahites were descendants of Korah, who was the great-grandson of Levi, the head of one of the 12 tribes of Israel (Ex 6:16–21). Their leader in the days of David was Heman (Ps 88 title)—just as Asaph led the choir of the Gershonites and Ethan (also called Jeduthun) led the choir of the Merarites (1Ch 6:31–47; 25:1).
What was this holy mountain? (87:1)
Mount Zion, the place where God himself has established a city (Isa 28:16). The Hebrew word for mountain is plural, which may point to all the hills around Jerusalem or the absolute majesty surrounding God’s holy mountain.
Did these nations actually turn to God? (87:4)
The nations listed here are symbolic of all Gentile nations. Rahab as used here is a poetic name for Egypt. Egypt and Babylon were two of Israel’s fiercest enemies. Some see this as a prophecy that someday all nations will acknowledge the one true God. Others think it refers to individuals from all these countries who turn to God.
What was the significance of being born in Zion? (87:4–6)
God treated these people as though they were native citizens of his holy city. Even though they were foreign converts, they enjoyed all the privileges and benefits of citizenship.
Why would they say, All my fountains are in you? (87:7)
Fountains (or springs) is a metaphor for the source of all that gives life and blessing. This may be related to the metaphor of a river running through Zion that makes people glad (36:8; 46:4).
Who can sing this psalm? (87:7)
Anyone who has found new life in Jesus Christ can echo the joyful sentiment expressed in this song. Through Christ we live as citizens in the city of God and enjoy all its blessings (Eph 2:11–22; Php 3:20).
What troubles did the psalmist have? (88:3)
He was suffering from physical as well as emotional pain. Whoever wrote this psalm appears to have been close to death and had been for some time (v. 15). He had also lost his closest friends (vv. 8, 18).
Why did the psalmist say that God forgets the dead? (88:5)
From a human point of view, the dead are no longer in God’s care. This expression voices the deep despair the psalmist felt, that he was cut off from God’s care like someone who is dead.
Why would God put someone in the lowest pit? (88:6)
The psalmist had no other explanation for his awful circumstances, so he blamed God. His words resemble those of Jesus, who also felt forsaken by people and by God (Mt 27:46).
Is it okay to be so negative? (88:10–12)
This psalm shows us that God can handle our words of despair as well as our words of praise. He doesn’t expect us to wear rose-colored glasses and go through life pretending it isn’t difficult or painful. Genuine faith forces us to wrestle with God in prayer, especially during difficult times. This is precisely what the psalmist was doing.
What can we do if we feel like God has rejected us? (88:14)
Tell him how we’re feeling. The psalmist felt like he had been rejected by God, but he still cried to the Lord for help (v. 13). Even in the midst of terrible circumstances, he recognized that there was nowhere else to turn.
Who was Ethan the Ezrahite? (89 Title)
Ethan may be another name for Jeduthun. See Who were the Sons of Korah? (Ps 84). He may also have been a descendant of Jeduthun.
LINK (89:3) I have made a covenant
God entered into a special covenant relationship with David, his chosen servant, promising to establish his throne (kingdom) forever (2Sa 7:8–16). Jesus is the ultimate fulfillment of God’s promise to David.
What was the assembly of the holy ones? (89:5)
Possibly a figurative gathering of all earthly rulers who are before God’s throne to give an account of the way they used or abused their authority. It could also refer to a collection of deities other nations worshiped.
To what does Rahab refer? (89:10)
This is a name often used to symbolize the sea or a mythical sea monster that neighboring countries believed in. The name was used in multiple ways to symbolize outward hostility toward God’s people. This mythical sea monster (which the Israelites didn’t believe in) was associated with Baal worship. The crushing of Rahab may have been a reference to God’s control over the sea, or to Israel’s escape from Egypt via the sea. See 87:4; Job 9:13; Isaiah 30:7.
What are Tabor and Hermon? (89:12)
Tabor and Hermon are distinctive mountains in Israel. Tabor is a round mountain that rises slightly over 1,300 feet in the plain of Jezreel, about six miles from Nazareth. Hermon is to the far north of Israel and is 9,000 feet above sea level. Its snow-capped peak can be seen from far away.
Why was God so good to David even though he sinned so greatly? (89:20–29)
During most of David’s life (70 years, according to 2Sa 5:4), he was faithful in his relationship with God and ruled wisely. David’s sins should not lead us to ignore his many expressions of serving God. Nor should we forget that when he sinned, David turned to God in repentance and trust (2Sa 11:1–12:25).
Who was this firstborn? (89:27)
David, Israel’s greatest king. David wasn’t really a firstborn child, but God bestowed on him all the privileges associated with being the firstborn. God’s promises to David were fully realized in the coming of Jesus to earth. Jesus is the true firstborn (Col 1:15; Rev 1:5).
Who would fulfill this prediction? (89:27)
In this allusion to the Davidic covenant of kingship (2Sa 7:11–16), God promised David that his sons would succeed him on the throne and form a lasting dynasty. Eventually, God brought the kingship of David’s sinful descendants to an end, thus revealing that his promise had a more enduring fulfillment. The New Testament recognizes that Jesus Christ, David’s greater son and the Messiah, is the ultimate fulfillment of this promise.
Why was the psalmist accusing God of breaking his covenant? (89:30–45)
Some think this psalm was written after the fall of Jerusalem and the exile of the young king Jehoiachin (2Ki 24:8–17). Others date it earlier, to the reign of Solomon’s son Rehoboam. Because God had promised unending faithfulness to David’s royal family (2Sa 7:11–16), the psalmist thought that God had breached his covenant. A longer view would have seen God’s covenant faithfulness in allowing other descendants of David to rule in Judah. Ultimately, Jesus, the eternal king, was born from David’s family line (Mt 1:1–17).
Why did the psalmist suddenly shift his tone? (89:38)
Verses 1–37 seem positive, while verses 38–51 focus on the negative. To the psalmist, all the evidence seemed to suggest that God had forgotten about his earlier promises. The psalmist felt that God had judged the nation too harshly. This expression of up-and-down emotion is a characteristic of such poetry.
Why did the psalmist think God went back on his word? (89:39)
This psalm may have been written after the downfall of David’s dynasty. If so, it appeared humanly impossible that God would fulfill the covenant to establish an everlasting kingdom through David. The psalmist was thinking of an earthly kingdom, not a spiritual one. God didn’t go back on his word; he just didn’t go about it in the way the people expected.
LINK (89:40) You have broken through all his walls
This may refer to the attacks on Jerusalem by King Nebuchadnezzar in 597 BC (2Ki 24:8–17) or to the fall of Jerusalem in 586 BC (2Ki 25:1–10).
Is this verse out of place? (89:52)
Not really. Note that this verse concludes Book III of Psalms 73–89, so it’s really a formula of praise or a doxology to the whole section, not just a conclusion to this particular psalm. Similar positive verses end Books I and II (41:13; 72:19). These doxologies were likely added by those who compiled the psalms into their present arrangement.
Why is Psalms divided into different “books”? (90 title)
Psalms is divided into five smaller books in imitation of the first five books of the Bible, commonly known as the Pentateuch or Torah. This was a way for the editors of Psalms to indicate to those who read it that these prayers of God’s people have the same authority as the Pentateuch. These psalms are the Word of God.
Did Moses write this psalm? (90 Title)
When we consider that Moses lived so much earlier than the other psalmists, it seems strange that he would have crafted this psalm. Perhaps it was passed down from generation to generation and finally recorded here. The songs of Moses in Exodus 15:1–18 and Deuteronomy 32:1–43 demonstrate Moses’ poetic side. Some doubt this psalm was written by Moses, but instead think it was written “in the spirit of” Moses or as a tribute to him.
Why compare people to grass? (90:5–6)
Both have a short life. Compared to the scope of eternity, a person’s days on earth are brief. Compared to the greatness of God, people are nothing more than grass. These verses put life into perspective.
What are our secret sins? (90:8)
These are the sins we try to keep hidden from others—and possibly even from ourselves. But God knows everything, so nothing is hidden from him (Heb 4:13).
Can we sing about our troubles in worship? (90:9–10)
Certainly. But there are also times when our singing should be full of joy. Time on earth does pass quickly and there are a lot of things to moan about. Even with all the negatives, God gives us a reason to sing with joy and gladness. We sing not because of sadness and the seeming futility of life, but because of God’s unfailing love for us.
Do God’s love and God’s anger work together? (90:11–14)
Because God is perfectly righteous, he will always be angry about sin. Yet, when he forgives our sin, it is removed as far as the east is from the west (103:12). We can only experience God’s great love when our sins have been forgiven. And our sins can only be forgiven through Jesus Christ, God’s own sacrifice to appease his anger. See Do we serve an angry God? (79:5).
How does God establish the work of our hands? (90:17)
By teaching us this wisdom: Our lives are brief in the scope of eternity. What we do, though it often appears insignificant, God makes significant. He takes our efforts and gives us success and hope, infusing even the mundane details with lasting value.
A fowler is a bird hunter. The fowler’s snare refers to any type of danger from an enemy, such as plots our enemies might devise to cause us harm.
Why did the psalmist compare God to a bird? (91:4)
Mother birds are known for protecting their young, especially by covering them with her wings. Jesus used a similar metaphor when he longed to gather the people of Jerusalem under his wings (Lk 13:34). The softness of a bird’s protection is balanced by the hard, solid protection of a shield in the second half of the verse. God provides his people with both kinds of protection.
Can Christians become immune to harm and disaster? (91:10)
If you read this verse in isolation, you could conclude that God’s people will be protected from any type of harm. But this isn’t the case. This verse isn’t referring specifically to physical safety, but generally to God’s providence in our lives. No matter what happens to us, God is ultimately in control and cares for us.
Does everyone have a guardian angel? (91:11)
Some argue that every believer is protected by a guardian angel. Others say that God’s angels protect his people in a general sense but aren’t assigned to specific people. Matthew 18:10, Acts 12:15 and Hebrews 1:14 reflect this theme.
What does it mean to tread on the lion and the cobra? (91:13)
The psalmist used these images to symbolize all types of mortal threats. The lion could represent strength and the cobra could represent cunning or evil. They might even represent evil people (58:3–6).
What about those who have short lives? (91:16)
Obviously, not all those who trust in God are guaranteed a long life on earth. Illness, accident or violence can cut a person’s life short. But ultimately God will provide everlasting life (salvation) to those who have faith in him.
What was a ten-stringed lyre? (92:3)
A musical instrument made of wood, probably of Syrian origin. It may have looked something like a modern guitar and was played like a harp.
How can we know God’s thoughts? (92:4–5)
The psalmist wasn’t claiming to know God’s thoughts. Rather, he was marveling at how profound or deep they must be. What God has done (his deeds) and what he has created (what [his] hands have done) are evidence of the depth of his thoughts. Though God reveals some of his thoughts in his Word, no person can completely understand the mind of God or comprehend his acts of love (Isa 40:13–14; 55:8; Ro 11:33–34).
What was the benefit of having fine oils poured over a person? (92:10)
Oil symbolized luxury, abundance and joy in ancient cultures. It was used for cosmetic and grooming purposes. Not using oil was a sign of mourning.
What was unique about a cedar of Lebanon? (92:12)
Cedars were the largest trees known to the ancient Israelites. Although cedars grew throughout the northern half of Israel, the largest forests were along the seacoast in Lebanon. Both David (2Sa 5:11; 1Ch 22:4) and Solomon (1Ki 5:1–11) bought massive quantities of Lebanon cedars for building projects.
What kind of fruit can we bear in old age? (92:14–15)
Like a tree that continues to bear fruit, elderly people are valuable and useful to God. Shortly before his death at age 120, Moses’ eyes were not weak nor his strength gone (Dt 34:7). This verse doesn’t mean that a person stays forever youthful, but that he or she stays useful and faithful to God.
If God is in control, why do things go wrong? (93:1–5)
This psalm affirms that God is majestic and mighty. He created the world and continues to hold it together. His sovereign control keeps the world and its laws in place. God is also eternal (v. 2). From our limited perspective we may question God’s control, but only he sees the big picture.
This psalm acknowledges that God is mightier than his creation, more powerful than the greatest ocean waves (vv. 3–4). This is a visual reminder of God’s power. Finally, we see that God’s statutes (that is, his laws and his covenant relationship with his people) are also firmly established (v. 5). Though we may sin and be unfaithful, God remains faithful (2Ti 2:13).
Although God will always be in control, many things in creation seem out of control because God doesn’t force his “subjects” to worship him—in fact, many choose not to. But one day all will bow down to him (Php 2:10–11).
What are God’s statutes? (93:5)
The word statutes can also mean testimonies or affirmations; it is closely related in meaning to God’s commands, decrees and covenants. Statutes are more than a set of rules, though the concept includes God’s laws. As God’s guidelines for human conduct, they are reliable and trustworthy.
God is the rightful judge over all creation. As judge, God sets right the wrongs that have been committed. Our human concept of vengeance is usually associated with getting even or getting back at someone, a motivation that is often selfish. But God’s motives are pure, and whatever punishment he inflicts against wickedness or injustice is always warranted. See Why would God destroy them in his faithfulness? (54:5).
Why did God overlook wickedness for so long? (94:3–7)
Because God is patient. Some might think God is blind to evil (v. 7) or has made some type of agreement with those who do evil to let them get away with it (v. 20). But these ideas are far from what the Bible teaches. The psalmist was tired of the evil he saw in the world and wanted God to do something about it right away. But the LORD is compassionate and gracious, slow to anger, abounding in love (103:8). He is patient with you, not wanting anyone to perish, but everyone to come to repentance (2Pe 3:9).
Why is God’s discipline a blessing? (94:12–13)
Discipline involves much more than punishment or correction; it also involves teaching. Without it we have no basis for proper conduct. God punishes and teaches us for our own benefit, not to ruin our fun. See Is there a difference between discipline and punishment? (Pr 3:11–12).
What kind of stand should we take against evil? (94:16)
The questions in this verse are rhetorical and have only one answer: God. The ultimate stand we can take against wickedness is to bring our appeal before the Lord and plead with him to take action. Only the Lord can provide the help, support and consolation we need (vv. 17, 19). This isn’t to say that we should ignore or tolerate evil in the world. But we need to recognize that repaying evildoers is God’s role, not ours (v. 23), although God has established the governing authorities to bring punishment on those who do wrong (Ro 13:1–5).
How should we react to corrupt government? (94:20–23)
Our first recourse is to do as the psalmist did: bring our case to God himself. It’s up to God, not us, to bring judgment on corrupt governments. Governments, like people, are prone to corruption. Yet God has established human government and we should submit to it (Ro 13:1–7) unless it directly violates Christian principles (Ac 4:19). In a democracy, we also can vote and hold elected officials accountable, using the system to make changes. See the article Does God support bad government? (Ro 13:1–7).
What can we learn about worship from this psalm? (95:1–11)
Verses 1–5 describe a joyful celebration, complete with thanksgiving, music and song. This is the image most people have of worship. Verses 6–7a describe a more reflective approach to worship, involving kneeling and bowing down before God, probably in silence. From this position we hear God’s voice, which leads us to another aspect of worship: our response (vv. 7b–11).
How can we tell when we hear God’s voice? (95:7)
We have to begin by wanting to hear his voice. The primary way to hear God speak is by reading or listening to his written Word (78:1–2). He can also communicate with us in other ways, including circumstances, the counsel of trusted Christians or the promptings of his Holy Spirit. Often God’s message is hard to hear. If you question whether you’re hearing God’s voice or your own thoughts, check the message against Scripture. God never contradicts himself.
LINK (95:8–9) Meribah … Massah
Meribah means quarreling and Massah means testing (see the NIV text notes on v. 8). Both refer to places where Moses drew water from a rock to satisfy the thirst of the grumbling Israelites. These places symbolize a generation of unbelieving Israelites.
Does God hold grudges? (95:10)
Not in the way people do. God deals with us with righteousness and justice. But because he is holy, he does not tolerate sin. Even though God was angry with his people for 40 years, he continued to protect them and provide for them in the desert (Nu 14:1–35).
What kind of rest did God withhold? (95:11)
In Joshua 1:13, 15 the promised land is called a place of rest. And all the people who didn’t believe the promised land could be conquered were prevented from entering it. They all died in the desert over the next 40 years (Nu 32:13). See Hebrews 4:1–11.
What’s wrong with old songs? (96:1–3)
Nothing. This psalm was meant to offer fresh outpourings of praise to God. Since God’s mercies are new every morning (La 3:23), we always have something new to sing about. We especially need to avoid growing stale and predictable in our worship. See Is a new song better than an old one? (Ps 33:3).
What does ascribe mean? (96:7–8)
The term means to offer a concrete expression of praise to God. It involves telling God that we recognize his greatness, majesty and strength. This is done by singing, praying and praising in worship, and by giving our money, time and talents to him. Note that the word ascribe appears three times in verses 7–8, which matches the threefold sing to the LORD in verses 1–2.
Can we worship without giving an offering? (96:8)
The word offering sometimes conjures up images of obligations such as taxes and bills. But the word can also be translated gift, something we lovingly offer out of gratitude to Christ, who has given us everything already. Giving gifts to God is therefore a necessary and natural part of true worship.
Why did the psalmist describe inanimate objects as rejoicing? (96:11–13)
This is personification, a literary technique that gives an inanimate object human attributes. This technique is used throughout the Bible, especially in Psalms and Isaiah. To rejoice means to give joy or to feel great joy or delight. Obviously, inanimate objects don’t “feel” joy the way people do, but they certainly give joy to their Creator. Creation stands as a testimony to God’s awesome power and majesty (19:1–6; 98:7–9; 148:3–13; Isa 35:1–2).
What do these graphic pictures say about God? (97:2–6)
This is poetic language that is meant to emphasize God’s majesty rather than describe the technical details of his appearance or activities. The psalmist intended to create a feeling about God, rather than draw a blueprint of him.
The wicked—all those who oppose him and resist his purposes. Yet God loves his enemies (Ro 5:8–10) and wants them to repent (2Pe 3:9). The Hebrews often viewed things from a nationalistic perspective and viewed Israel’s enemies as God’s enemies.
How do people worship images? (97:7)
Idol worshipers in ancient times prayed to images and offered them sacrifices. Idols today may not be so obvious, but they still compete for our allegiance. When materialism, status, emotional well-being, pleasures or other worldly things drive a wedge between a person and God, those things become idols. See What false gods do people seek today? (4:2).
How much protection does God give? (97:10)
God guards and delivers, but he probably views the protection he offers differently than we do. While we’d like a guarantee of a safe life, free of risk and danger, God is more interested in our eternal safety. Sometimes he allows tragedies or pain in our lives because he is accomplishing something far greater and more permanent than our finite minds can understand (Ro 8:28).
Why did the psalmist mention the right hand? (98:1)
The right hand symbolized strength, power, love, honor and authority.
In what sense has all the earth seen God’s salvation? (98:2–3)
In one sense, salvation has been shown to the nations through God’s works for Israel. In another sense, this psalm is a prophecy that looks forward to the end times, when God will judge and all will see his salvation.
Why did the psalmist describe inanimate objects as rejoicing? (98:7–9)
This is personification, a literary technique that gives an inanimate object human attributes. The technique is used throughout the Bible, especially in Psalms and Isaiah. Obviously, inanimate objects don’t “feel” joy the way people do, but they certainly give joy to their Creator. Creation stands as a testimony to God’s awesome power and majesty (19:1–6; 96:11–13; 148:3–13; Isa 35:1–2).
Why celebrate the coming judgment? (98:9)
Although the day of God’s judgment is described as a cruel day, with wrath and fierce anger (Isa 13:9), it will accomplish great good. God will judge sin and establish his justice. Ever since sin was introduced in the Garden of Eden, it has brought terrible consequences to the world. The day it is finally eliminated will be a day for great rejoicing. See How does God’s wrath bring him praise? (Ps 76:10).
LINK (99:1) Enthroned between the cherubim
God dwelt between the two cherubim on the cover of the ark (Ex 25:22).
What was so awesome about a name? (99:3)
In Hebrew a name was often given to signify the essence—the collective attributes and characteristics—of the person (or object) named. This is especially true of the names of God, including the Father and the Son. To know the name of God is to know God himself—and to be in awe of his holiness and power.
How can we worship at God’s footstool? (99:5)
God’s footstool was linked specifically to the temple (1Ch 28:2). But in a broader sense, the earth can be called God’s footstool, as heaven is called God’s throne (Isa 66:1). To worship at God’s footstool does not mean going to a certain location. Rather, it suggests an attitude of submission and humility before the majesty of God.
In what ways was Moses a priest? (99:6)
Moses had a unique calling that included many of the duties of a priest—sprinkling the blood of the covenant (Ex 24:6–8), consecrating Aaron and his sons (Lev 8:1–36) and serving in the sanctuary (Ex 40:21–27). Also, Moses interceded with God on behalf of the people, just as a priest would (Ex 32:30–32).
Should Christians today go to God’s holy mountain to worship? (99:9)
Because of Jesus, we don’t have to. God no longer requires his people to worship him from just one location (the temple). Instead God looks for worshipers whose hearts are focused on him, whether or not they are physically in Jerusalem (Jn 4:21, 23).
Does God expect us to always be happy? (100:2)
Unlike much of contemporary society, the Bible does not confuse joy with happiness. Happiness is an emotional state typically dependent on external circumstances; the Biblical concept of joy is a deeper reality. Joy is a condition of genuine well-being marked by confidence, hope and trust that extends far beyond our own finite perceptions.
Happiness is often temporary; joy is more of a process, often developed most profoundly during periods of chaos and suffering. The deep, sustaining joy of the Lord comes from an assurance that he is with us and will deliver us—from present difficulties as well as from the evil, sin and suffering of this world. Such joy is able to express its hope even in the middle of legitimate sadness. With David we can say, Weeping may stay for the night, but rejoicing comes in the morning (30:5).
How are God’s people like sheep? (100:3)
Sheep are very dependent animals. They need a shepherd to protect them and guide them to good pasture and water. Like sheep, people need someone to lead them. When people follow the Lord, they find spiritual safety and nourishment. When they follow their own sinful desires, they risk eternal death from spiritual hunger and thirst or from spiritual predators.
Where were God’s gates and courts? (100:4)
These words borrow from practices familiar to ancient cultures. Gates were often used as places to conduct legal business; the open enclosures of courtyards were used for large assemblies of people. The temple gates and courts thus symbolized the idea of meeting with God.
Who can be blameless? (101:2, 6)
Only someone who loves God and is totally committed to him. David loved God so much that he wanted to please God more than anything else. But it is impossible to do the will of God perfectly and consistently without divine empowerment. Perhaps that is why David immediately followed his vow to be blameless with an urgent plea: When will you come to me?
The Hebrew word is Belial, meaning without profit—that is, something that is worthless or wicked. Personified, it became linked with Satan (2Co 6:15). The statement here can also be stated in the affirmative: “I will focus on God.”
Should we isolate ourselves from the world? (101:4)
No, but we should not immerse ourselves in it either. The New Testament helps clarify this principle: Jesus expects us to be in the world but not of the world (Jn 17:15–16). This means that we should penetrate and influence the world with our transformed hearts and values. At the same time, however, Jesus cautions us not to be so intimate with the world that we sacrifice our spiritual dynamic, the very power capable of changing the world.
How is someone cut off? (101:8)
For the Hebrews, this was a form of excommunication from the community. It can refer, in one way or another, to a break in relationship: banishment, loss of privileges or even death. See What did it mean to be cut off from God’s presence? (Lev 22:3).
Does anything prevent God from responding to our prayers? (102:1–2)
No entity has the power to stop God from responding to our prayers. Nor does anyone have the power to force God to reveal what his answer to a prayer might be. In fact, God might choose not to answer our prayers—especially if our requests are selfish. James 4:3 says, When you ask, you do not receive, because you ask with wrong motives, that you may spend what you get on your pleasures.
It is solely God’s prerogative to answer prayer or not. Sometimes God might test us to see if we will trust him even without clear answers to our prayers. God wants us to know and love him personally; he doesn’t want us to merely ask him for things.
Because God is relational, it is possible even for Christians to quench the Spirit (1Th 5:19) or grieve the Holy Spirit (Eph 4:30), who intercedes on our behalf when we pray (Ro 8:26). We can do so through repeated sin, for example, which means it is possible for us to make our own prayers ineffective (e.g., 1Pe 3:7).
At the same time, God assures us that he is not far away: If my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then will I hear from heaven, and I will forgive their sin and will heal their land (2Ch 7:14).
What afflicted the psalmist? (102 Title)
It is not clear. The psalms do not typically specify the nature of each writer’s affliction or his exact situation. They were not written to memorialize the psalmists’ situations. Rather, they were kept nonspecific so other worshipers could apply them easily to their own problems.
How was the psalmist like a desert owl or a bird alone on a roof? (102:6–7)
Both of these images present a graphic picture of loneliness. The psalmist felt abandoned by God, desolate and forsaken. Though he scanned the horizon for help, all he could see were ruins and barrenness. Alone and hopeless, he was like a solitary bird.
Why would someone eat ashes? (102:9)
When people in ancient times were mourning or deeply repentant, they often marked themselves with ashes to symbolize their lowliness. A person who ate ashes, as this verse indicates, could do nothing—not even eat—without mourning.