By James M. Rochford

Psalm 1 (Meditating on the Word of God)

Commentators believe that this psalm is strategically placed at the beginning. It serves as an entrance to the psalms, setting the tone for all others.^[1] It is a warning of cursing for those who rebel against God, and a promise of blessing to those who follow him. It is a wisdom psalm.

This psalm contrasts the righteous and the wicked. The key between the two is not moral self-effort or ritualism. The only difference between the two is that one dwells and meditates on the word of God, and the other does not (v.2). Without the word, we are no different than the wicked. We can easily become like them without the stability that God gives us.

(1:1) To “walk… stand… sit…” means to follow the ways of the “wicked… sinners… scoffers.” It could be that the ungodly begin by walking around them, then standing stationary with them, and then feel comfortable to sit with them. In other words, there is a progression here. Or it could be that these terms are just synonyms.

“Blessed” VanGemeren writes, “The word ‘happy’ is a good rendition of ‘blessed’ (ʾašhrê), provided one keeps in mind that the condition of ‘bliss’ is not merely a feeling. Even when the righteous do not feel happy, they are still considered ‘blessed’ from God’s perspective. He bestows this gift on them. Neither negative feelings nor adverse conditions can take his blessing away.”^[2] NLT translates this as “the joys” of a person.

Where do you think happiness comes from? Money? Fame? Sex? The Bible teaches that happiness comes from meditating on God’s word.

(1:2) In contrast to the walking, standing, and sitting of the unrighteous, the wise man “delights” and “meditates.” This is interesting because one is a way of life, and the other is something that happens in the heart.

“The law of the LORD” This refers to God’s word. VanGemeren writes, “The Hebrew word tôrāh (“law”) signifies primarily instruction that comes from God.”^[3] Kidner writes, “Law (tôrâ) basically means ‘direction’ or ‘instruction’; it can be confined to a single command, or can extend, as here, to Scripture as a whole.”^[4]

“Delight” means his “chief desire.” VanGemeren writes, “‘Delight’ (ḥep̱ṣô) expresses all that makes the man of God happy. The law is more than his delight; it is his chief desire.”^[5]

Is this “delight” something that we do, or is it something that happens to us as we meditate?

“Meditates” (Hebrew hāg̱āh) is an onomatopoeia—a word that sounds like the action (“Bam!” “Whap!” “Ribbit”). This word means to “murmur” or to “mutter.” It refers to the “growling” of animals over their prey (Isa. 31:4; 38:14) or the moaning and “wailing” of a person in distress (Isa. 16:7).^[6] It’s translated as “treasured” elsewhere (Ps. 119:11). It’s used in Psalm 2:1 for “devising” or “plotting.”

(Ps. 1:2) Is dwelling on the law good for our spiritual growth?

(1:3) “A tree firmly planted” means we will be stable. This tree doesn’t just spring up in the desert, only to wither away. It is strategically placed by the source of life “by streams of water.” It constantly gets fed by the water source. He won’t “whither.”

He compares biblical meditation to fruit being yielded “in season.” Biblical meditation doesn’t change us overnight (any more than fruit appears overnight on a tree). But it promises to change us over time.

(1:4) “Chaff” shows that the wicked are both useless and transitory. When the winnower throws up the wheat, the chaff just flitters away in the wind. The chaff is far different from the sturdy and immovable tree.

(1:5) The word “stand” is used in contrast to verse 1. Here it is the unrighteous who can’t stand in God’s presence at judgment or with those who love God.

(1:6) Why are “knowing” and “perishing” in contrast in this passage? The reason why there is judgment is because God “knows” what’s happening. The word “knows” can also be translated as “concerned” (cf. Ex. 2:25) or “watches over” (NIV, NLT) or “guards” (NET).

Psalm 2 (The Conquering King)

Psalm 2 is a messianic psalm. It warns the people of the world to watch for the Son—God’s “anointed” or Messiah (Ps. 2:2). This psalm itself is anonymous, but Peter attributes it to Davidic authorship (Acts 4:25). After citing numerous rabbinical sources, Carson and Beale write, “Ps. 2:7 is applied consistently to the Messiah in the Jewish literature through several centuries. For the most part, the psalm is associated with hearty anticipation of Messiah’s coming and the vindication of God’s people before the unbelieving nations.”^[7] VanGemeren writes, “The language, style, and theology fit an early monarchic date.”^[8]

(2:1) The psalmist doesn’t seem threatened by a world unified against God. Instead, he’s surprised that they would try such a foolish thing. Instead of “meditating” on the word of God (Ps. 1:2), these kings “meditate” (or “devise”) to kill God’s anointed.

(2:2) In the ancient Near East, the kings “considered themselves to be ‘divine’ monarchs.”^[9] They had a God-complex—even when facing the true God.

The expression “counsel together” suggests that the nations are unified against God. This would fit with other accounts of the end of human history (Zech. 12:3; Rev. 13:7; 16:12-16).

The NT authors apply this passage to Herod, the Romans, and even the Jewish leaders who had Jesus killed (Acts 4:25-28).

(2:3) The “chains” and “fetters” refer to the yoke or harness that God—the King—places on us. Of course, Jesus says that this is “easy… and light” (Mt. 11:30). Yet these monarchs and kings want to break away from God’s rule and leadership. This Hebrew word for “tear” is used of Samson “tearing off” Delilah’s binding cords (Judg. 16:9, 12).

The world hates God and his will.

(2:4) Even though hell is breaking loose on Earth, God isn’t worried or scared. Instead he laughs—like a man would laugh at an army of fruit flies buzzing around his head. Gunn writes, “‘To laugh’ connotes a kind of sarcastic reaction.”^[10] The term is parallel with “scoffs” in line B. While the kings are raging, God is laughing. He laughs because he knows what will happen to them: “The Lord laughs at him, for He sees his day is coming” (Ps. 37:13; cf. 59:6-8).

Pastor Joe Focht imagines God saying, “I’ve sat on my throne in Heaven, and I’ve watched Nimrod, Alexander the Great, all the Pharaohs, all the czars, all the kings, all the queens… What are you going to do big man?”

(2:5) God’s “anger” and “fury” mentioned here are translated by the LXX as orge and thumos. Of course, these are the words used by John to refer to the great tribulation of God’s anger (Rev. 11:18; 14:10, 19; 15:1, 7; 16:1, 19; 19:15).

(2:6) God’s answer to these kings is to install his own King on the Earth. Gunn writes, “The verb ‘installed’ translates, which literally means ‘to pour or pour out,’ that is, to pour as a libation in installing a king.”^[11] Amillennials like to take “Zion” to be heaven (Heb. 12:22). Thus Jesus is ruling and reigning from heaven.

(2:7) Most commentators take this to be a coronation of the king. But the “decree” mentioned here would refer back to God’s “decree” to install the Messiah (2 Sam. 7:14). There was a big gap between David’s anointing and his coronation as king.

David was still considered the king—even before he “officially” took the kingship (1 Sam. 16:1). Likewise, Jesus was considered the king—even before his baptism (Mt. 2:2; Jn. 1:49). Gunn writes, “Therefore parallel to David’s experience, an extended period of time may exist between the Messiah’s anointing and His coronation. That is, the Messiah is now constituted as King (e.g., He was acknowledged at His triumphal entry as the King of Israel, John but His reign is yet future).”^[12]

(2:8) The “nations” is the inheritance for this person (see v.1). This corresponds with various passages about the Messiah’s earthly rule. This definitively shows that this passage cannot be about David, but it is prophetic of David’s later offspring (Jesus).

(2:9) The “rod” is mentioned elsewhere as God’s word (Isa. 11:4). The psalmist says, “You shall break them with a rod of iron, You shall shatter them like earthenware.” Under an amillennial view, this refers to the peaceful spread of the gospel!

Like kids smashing pumpkins on Halloween, smashing clay pots is fun because they are so brittle and fragile. Likewise, these nations are easily broken by the strength of the Messiah.

Here is the message of warning to the kings…

(2:10) This is no message of fatalism. The kings can repent if they correctly discern their circumstances.

(2:11) This can be translated as “worship” (NASB) or “serve” (NIV). This can be done with “reverence” (NASB) or “fear” (NIV). VanGemeren writes, “The ‘fear’ (yirʾāh) of the Lord in this situation is not a sign of emotional instability but a mark of wisdom.”^[13]

(2:12) If the kings don’t correctly discern the Son, he will be wrathful and destroy them (Ps. 2:12a). But if they correctly submit to him, they will be blessed (Ps. 2:12b).

“Blessed” refers to happiness (cf. Ps. 1:1).

The final word from this Conquering King is a message of grace and forgiveness. Instead of a message of judgment, God pleads with people, “Please, please turn to Christ!”

(Ps. 2:12) What does “kiss the Son” mean (NIV)? Who is the Son?

Application

This reminds us not to get too worked up by minor (or even major) setbacks. God is in control. His plan is going to come to fruition.

Psalm 3 (God protects us from the ten thousands)

This psalm was written as David was fleeing from his son Absalom. This occurs in 2 Samuel 15. Absalom wanted to be the judge of the land (2 Sam. 15:4), and he won over people’s loyalties during this time (2 Sam. 15:6). He wanted to throw a coup for David’s kingship (2 Sam. 15:11-12). David hears of this (2 Sam. 15:13), and he realizes that he needs to flee (2 Sam. 15:14). David puts the Ark back in the city, because he trusts in the fact that God would adjudicate the situation (2 Sam. 15:26).

David wanted his men to be gentle with Absalom, when he went to war with his army (2 Sam. 18:5). But as Absalom road his mule under the branches of a tree, his hair was caught suspending him in mid-air like a sitting duck! (v.9) Joab found Absalom helplessly hanging from the tree, and Joab killed him (v.14). The runners (news-carriers) ran to David to tell him what happened. David was convinced that they were bringing good news (v.27). However, the Cushite news-carrier told him that Absalom was killed (v.32), and David wept bitterly (vv.32-33).

Now that we know the background, let’s read the psalm.

In this psalm, David is on the run from his power-hungry son. The people around him don’t believe that God will rescue him (v.2). David reminds himself that God will take care of him and fight for him. This psalm reminds us not to listen to unbelieving chatter from people. Instead, learn to trust that God is going to bring about his purposes and blessing.

(3:1) Historically, his adversaries in this context are his own people in Israel, who were siding with Absalom’s revolt (2 Sam. 15:13).

(3:2) During this time, David’s life had been devastated by his own personal sin with Uriah and Bathsheba (2 Sam. 11), and his kingdom was falling apart (2 Sam. 12-14). Even his own son (Absalom) wanted him dead! The people of Israel were siding with Absalom, rather than David (2 Sam. 15:13). People were telling David that God was cursing him and giving his throne to Absalom: “Get out, get out, you man of bloodshed, and worthless fellow! The Lord has returned upon you all the bloodshed of the house of Saul, in whose place you have reigned; and the Lord has given the kingdom into the hand of your son Absalom. And behold, you are taken in your own evil, for you are a man of bloodshed!” (2 Sam. 16:7-8).

Now, David is sitting by himself—a king in exile. It would be easy to feel like these accusations are true! Have you ever been stuck in sin, and felt like God couldn’t possibly help you?

(3:3) This verse starts with “But…”

David uses the covenant name for God: “LORD” (Yahweh). Since God had promised David his throne (2 Sam. 7), he relates to God based on this promise. None of David’s confidence comes from himself or his circumstances, but only from God’s character and power.

“Shield” This shows that David is trusting in God’s protection over him.

“My glory” God is still glorious in times of distress or personal attack. Absalom wanted the glory of the throne, the power, the armies, etc. But Absalom didn’t understand that God himself was supposed the “glory.” David understood what Absalom didn’t.

“Lifts us my head” This is “a Hebraism expressive of confidence in the Lord. He has power to raise up the humble and abase the mighty.”^[14]

(3:4) David had left Jerusalem barefoot and weeping (2 Sam. 15:30). Even though David is no longer in the “holy” city, he trusts that God will still answer his prayers.

(3:5) When he fell asleep, maybe David thought that he might not make it through the night. Or perhaps, his situation was so scary that he couldn’t defend himself while he was sleeping. He trusts that God is “sustaining” (NASB, NIV), “protecting” (NET), or “watching over” (NLT) even during sleep—at the most vulnerable.

No insomnia or worrying all night—just peaceful sleep.

(3:6) Even though many are heckling him and attacking him (see v.1), he chooses to be in control of his emotions, because God is active and with him.

(3:7) Notice the rhythm speeds up. After meditating on God’s nature, he is able to shout out a number of rapid-fire prayers. The skeptics believed there was no deliverance (v.1), but David prays precisely for this anyhow.

“Smitten all my enemies on the cheek” refers to humiliation (1 Kings 22:24; Isa. 50:6; Lam. 3:30; Mic. 5:1).

“Shattered the teeth of the wicked” likens them to wild animals (Ps. 58:6).

It’s interesting that this is in the past tense (“smitten… shattered”), rather than the future tense (“will smite… will shatter”). Is David looking at God’s track record in the past, as he prays for deliverance in the future?

It’s also possible to translate this as an imperative: “O that you yourself would smite all my foes on the jaw! Smash the teeth of the wicked!”^[15] (cf. NET)

(3:8) This salvation isn’t just for David, but for all of God’s people (plural).

Psalm 4 (Sleeping without stress)

The genre of this psalm is one of lament and confidence. It is a psalm of David—though it’s difficult to date it during his life. Some scholars place this in connection with Psalm 3: They call Psalm 3 a morning prayer and Psalm 4 an evening prayer.

(4:1) It seems like David is commanding God to listen (“answer me when I call”), but the end of the verse shows that God’s answer is based on grace (“be gracious to me and hear my prayer”). Maybe a way of synthesizing this is to say that we can boldly call on God to answer us, because we can boldly count on his nature being gracious.

The term “righteousness” (ṣeḏeq) can either refer to God being righteous and doing what is right (“my righteous God” NIV), or it can refer to God giving righteousness to David (“God of my righteousness” NASB, ESV, “God who declares me innocent” NLT, “God who vindicates me” NET).

“You have relieved me” This could either be taken as something God has done (NASB, ESV) or a petition for God to do something (“Give me” NIV, “Free me” NLT). It seems more like a petition, given the context. Though, it could be that David is looking at God’s faithfulness in the past, and how he has always taken care of him. In this context, David feels stressed out and hemmed in, and he wants God to pull the circumstances back so he can get some “breathing room.”

(4:2) David is baffled at how his opponents turn away from God. What does it mean to love something that’s worthless? The goal of their dedication of their lives is ultimately futile.

(4:3) Being “set apart” is parallel or synonymous with “the LORD hears.”

(4:4) Ephesians 4:26 translates this word (rig̱^ezû) as “angry.” It can also be rendered “be disturbed” or “tremble.”

NIV translates this “search your hearts.” But the phrase is an idiom that literally means “speak to your hearts” (Ps. 10:6, 11, 13; 14:1; 53:1; Isa. 47:8, 10).^[16] The concept of searching out our hearts is not biblical, because we aren’t equipped or objective enough to sort out what we discover. We want God to search us out through biblical meditation. That’s how we can find “stillness” in our souls.

Chuck Smith used to say how much he enjoyed getting still before the Lord before he fell asleep. He would pray until sleep took him.

(4:5) The sacrifices are worthless unless they are “righteous” (ṣeḏeq), as God is “righteous” (ṣeḏeq, see verse 1). Without the meditation and change of heart in verse 4, the sacrifices are “worthless” (v.2).

(4:6) The skeptics are asking who will show them the way. Instead of making the focus on himself, David directs them to God. God’s “countenance” (NASB) or “face” (NIV) refers to his personal, relational blessing based on his covenant.

(4:7) David has access to a joy that the skeptics know nothing about. Even when God brings material blessing on the skeptics (“grain and new wine”), David knows about a “greater joy” (NIV). Prosperity doesn’t translate to peace.

(4:8) Wouldn’t you like to sleep in peace? Wouldn’t you like to work hard all day, but leave the stress upon the Lord at night (1 Pet. 5:7)? Even though he’s surrounded by skeptics who are questioning his leadership (v.2) and challenging God’s blessing (v.6), David is able to find joy (v.7) and peace (v.8). How does he get this?

He tells us that this sort of peace only comes from God “alone.” When you get your peace from people’s approval (v.2) or from material blessing (v.6), you never have peace. God’s love never changes, and so we can enter into joy and peace at any time.

David doesn’t want to hoard this joy for himself. He wants the skeptics to get this joy as well. If only they would “meditate” and have a change of heart, they would have access to it as well (v.4).

Psalm 5 (The God of Judgment and Forgiveness)

The superscription states that this is a psalm of David. This is a lament psalm.

(5:1) “Groans” This can also be translated “sighing” (NIV) or “burning” (Ps. 39:3). God can understand our groans which are “too deep for words” (Rom. 8:26). What is the difference between groaning in prayer, and just grumbling? How would we know when we’re doing one or the other?

(5:2) To David, Yahweh isn’t just the King and the God. He’s my King and my God.

David doesn’t assert himself as the King, but he’s a broken man and knows that God is the true King.

(5:3) “I will order my prayer… and eagerly watch” Kidner writes, “The word watch is used of God’s prophets posted to report the first sign of his answers: cf. Isaiah 21:6, 8; Micah 7:7; Habakkuk 2:1.”^[17] He has an expectant attitude as he prayers, trusting that God is at work.

This is an example that might support getting our time with God first thing in the morning.

(5:4) God is omnipresent. Yet there is a sense in which God cannot come into the presence of evil.

Humans often laugh at sin. God takes absolutely no pleasure in it at all.

(5:5) What is it about the “boastful” (NASB), “arrogant” (NIV), or “proud” (NLT) that doesn’t allow them to stand in God’s presence? It’s in God’s nature to be humble (Phil. 2:5-7).

“You hate all who do iniquity” We often say that “God hates the sin, but loves the sinner.” This verse states that God doesn’t differentiate with the sin and the sinner.

(5:6) It isn’t merely that God takes no pleasure in sin. He wants to destroy it and abhors it.

Regarding David’s statements about his personal righteousness, see our article (Ps. 18:22-24) How can David claim that he is “blameless”?

(5:7) If God hates evil and evil people, then how can anyone (David included) come into his presence?? David doesn’t claim to be perfect or self-righteous. Instead, he hopes to come into God’s presence “by Your abundant lovingkindness [hesed].” God’s hesed is stronger than his hatred of evil.

David doesn’t hope to “stand” (v.5) in God’s presence, but instead, he will “bow.” He doesn’t bow in hopeless fear, but in “reverence.”

The psalmist refers to the “temple,” which didn’t exist in David’s day. Kidner believes that this term could be the language of later scribes: “David’s language has been adapted to the use of later worshippers.”^[18] It’s also possible that this use of the word “temple” has a broader range of meaning that the physical Temple; it could be synonymous with the “tabernacle.”

(5:8) David needs God to keep him righteous; otherwise, he will be just like anyone else who is caught in sin.

(5:9) Truth is important to David. The unrighteous aren’t “reliable in what they say.” It would be disgusting to smell the decomposed body of an “open grave,” and this is how David describes the speech and “flattery” of the unrighteous!

(5:10) David doesn’t ignore the justice of God. People should be judged for what they have done. He wants their traps to backfire on them. Without the justice of God, we would have nothing for which to be forgiven.

(5:11) The righteous man isn’t righteous because he acts righteous. He’s considered righteous because he “takes refuge in [God].”

David is able to grasp at the truths that bring true joy that can’t be taken away from us.

(5:12) “You surround him” can also be translated “you crown him.”^[19]

Psalm 6 (Battling Depression)

This psalm is an individual lament. David feels intense depression, and what makes it worse is that he feels God is angry with him. The depression is caused by his enemies (v.7), though he doesn’t say why. Notice how David’s tone shifts from pleading to confidently praying in verse 8. He gains confidence as he lays out his feelings and the truths about God’s character.

(6:1) The discipline and rebuke don’t seem like the bad part. David seems to be afraid of the wrath and anger. He’s trying to interpret God’s discipline, and he hopes it isn’t because God is angry with him. Because of the Cross, we never need to worry if God would be angry with us.

(6:2) It be that he’s physically sick in his “bones.” Or this could be emotional sickness in his “soul” (v.3). It seems that he’s feeling crippled with depression.

David is a broken man. He feels “weak” (NLT) or “frail” (NET).

(6:3) How long will this crippling depression last? Will God ever turn it around, or is he going to need to live like this for the rest of his life?

(6:4) David doesn’t demand spiritual and emotional healing based on what he deserves, but he boldly asks for it based on God’s hesed (“loving loyalty”). VanGemeren writes, “At this moment in the depth of his suffering, he needed his God—who had promised not to leave him—to extend his ‘unfailing love’ (ḥeseḏ).”^[20]

(6:5) The term “remembers” can be understood idiomatically as being able to know and to act. For instance, Exodus 2:24 says that God “remembered” his covenant. He didn’t forget the propositions of the covenant; instead, the term is used to describe God acting (Ex. 2:25). For an explanation of the afterlife in the OT, see “Did the ancient Jews believe in life after death?”

(6:6) How bad was David’s depression? He experienced deep anguish, uncontrollable crying, and insomnia. He was drenching his bed with tears!

(6:7) The expression “grow weak” could be translated “grow old” or “fail.”^[21] However, in the context, it seems that David can’t see because his eyes are so blurry from being filled with tears.

Here is the shift in David’s prayer

(6:8) David has confidence that he’s not alone in suffering. God has heard him and knows how he’s feeling.

(6:9) He has confidence that God hears and accepts his prayer. We can have the same confidence if we pray according to God’s will (1 Jn. 5:14-15).

(6:10) He trusts that God will get the last word with his enemies.

Psalm 7 (Praying while under persecution)

It’s difficult to categorize the genre of this psalm. It has elements of various genres. We don’t know Cush, the Benjamite. A “shiggaion” is “a lyrical poem composed under strong mental emotion.”^[22]

(7:1) David’s enemies are hunting him, and trying to kill him. Later, David makes it clear that they are falsely accusing him (vv.3-5).

(7:2) David describes his enemies like vicious lions. David trusts in Yahweh alone. If God doesn’t protect him, then “no one” will deliver him.

(7:3-5) In his historical context, the ancient Near Eastern kings would manipulate the local deities to fight their wars against their enemies. David, by contrast, isn’t asking for special treatment. Even as the king of Israel, he’s willing to place himself under God’s judgment if he’s as bad as his enemies. He’s basing his prayer on God’s just nature, rather than his own desire to save his own life.

(7:6) He’s trusting in God’s nature to be provoked to action.

(7:7-8) Again, David includes himself under God’s just nature—not over it. In the surrounding nations, they believed in rex lex (“the King is the law”). David believed in lex rex (“the Law is the king”).

David wanted to be judged if he was guilty of the accusations thrown against him.

(7:9) David knows that everything is laid bare before God. This didn’t cause him to be afraid, but to be confident. He has already told us that he has taken refuge in God (v.1).

In effect, he’s saying, “God? I know you’re seeing this, right? Do your thing! Take care of the righteous and judge the wicked!”

(7:10)

(7:11) God’s justice is active “every day”—not just at the end of history.

(7:12-13) These anthropomorphic descriptions are all symbolic for the certainty of God’s judgment.

(7:14) Just as it takes a lot of time and effort to bring about a baby through pregnancy, these people have been determined to do evil. This shows that these people are surely declared guilty. Often we call sins “mistakes” or “accidents,” but there was nothing accidental about their decision.

Imagine your wife being pregnant for nine months. Then in the delivery room, you ask the doctor, “Is it a boy or a girl, doc?” And he says, “It’s pure evil!”

Note the relationship between “evil” and “disillusionment” (NIV) or “falsehood” (NASB). Evil leads to a disillusioned mind, and a disillusioned mind leads to evil.

(7:15) Imagine spending all day digging a ditch only to fall inside of it. The wicked spend their lives pursuing selfishness only to ruin their lives.

(7:16) This isn’t karmic law. Instead, it’s based on God doling out judgment.

(7:17) The outworking of all of this theology leads David to give thanks and praise to God. Even though David was being persecuted and falsely accused, he can still end his prayer with praise.

Psalm 8 (God Values Humans)

The genre of this psalm is “a hymn of praise and, more particularly, a hymn of creation praise.”^[23] When David reflects on the majesty and wonder of nature, it brings him closer to God.

Did David have some of these thoughts as a young boy as he was a shepherd, looking up at the night sky?

(8:1) The God of creation is also the God of the covenant. He isn’t just the Lord; he is our Lord.

How can God’s name be “majestic in all the earth” if many reject him? David seems to be saying that God is majestic because of his creative work—even if people reject him as the Creator. The masterpiece is still there—even if people reject the artist who created it.

Psalm 19:1 states that the heavens declare the glory of God.

(8:2) What a contrast from the splendor of the heavens to the mouths of infants.

What is it about the praise of children that can silence the accusations of the enemies? Jesus cites this in Matthew 21:16. The context is similar. The work of creation brings children into awe and reverence—even though skeptics might deny God. Likewise, the skeptics of Jesus’ day denied him, while the children praised him (cf. Mt. 11:25).

(8:3) David is looking out at the stars and the moon at night with his jaw dropped. What an incredible and immense work of art! Yet the artwork causes him to reflect on the Artist.

There are roughly 100 billion stars in the Milky Way galaxy and roughly 100 billion galaxies. Yet David says that these are the work of God’s “fingers.” Like a master sculptor, God formed the cosmos with his fingers—an anthropomorphic expression for God’s creative design.

(8:4) “Man” and “the son of man” are parallel terms.

As David reflects on the creation of the cosmos, it makes him feel very small. Why would you care about humans—just one species on just one planet in the Milky Way galaxy? Why would you think of us or care for us?

Pastor Joe Focht notes that “mindful” literally means “having your mind full.” God constantly has thoughts of us and his mind is full of love for us: “How precious also are Your thoughts to me, O God! How vast is the sum of them! If I should count them, they would outnumber the sand. When I awake, I am still with You” (Ps. 139:17-18).

(8:5) Humans are not gods (“lower than the heavenly beings”), yet we are still valuable and filled with dignity (“crowned him with glory and honor”).

(8:6-8) God gave humans the right to benevolent rulership (Gen. 1:28), and we retain this responsibility even after the Fall (Gen. 9:1-3, 7). God—the cosmic King—has given us the responsibility to rule. What an incredible responsibility and honor to serve the Lord in this way.

(8:9) The psalm closes in the same way that it opened. David’s reflection on creation led him to praise God.

God’s great reputation is all over the earth (v.1). Even children and infants recognize him (v.2). He reflects on creation, and wonders why God cares about humans so much (vv.3-4). We are the greatest beings, but we’re loved more (v.5). Why were we the ones put in charge (vv.6-8)? It’s awesome having such a great role in God’s universe. It’s amazing.

Psalm 9 (The Enemies are not God)

This is a psalm of David, and it’s an individual lament. While the psalm opens with praise (vv.1-2), the rest of the psalm is lament. The meaning of to the tune of “the Death of a Son” in unknown.^[24]

(9:1-2) David says that he will do this in the future (“I will praise…”). Does this mean that he’s not doing this currently? The imperatives are praise, tell, be glad, rejoice, and sing.

There is a four-fold repetition of “I will…”

(9:3)

(9:4) The word for “right” (mispat) means “just” or “righteous.” In this context, it would mean a “just cause.” God doesn’t play favorites, but judges on the side of those who are pursuing a righteous cause.

(9:5-6) Ancient kings wanted their names to live on forever (see Shelley’s poem “Ozymandias”). Instead, they will perish and be forgotten in the tides of time.

The enemies have a temporary tyranny, but it won’t last forever.

(9:7) By contrast, God’s name will last forever.

(9:8) We might be excited to see God govern the world with righteousness. But part of him ruling means that he will judge. His righteous rule and righteous judgment are two sides of the same coin.

God is the rightful Judge, and he is on his throne.

(9:9) There is a way out of judgment: seeking the Lord. If you seek him, he is a “refuge” and a “stronghold.”

(9:10) What does it mean to know God’s name? His name is wrapped up with his character and identity. Knowing God leads us to trust him deeper. He won’t turn anyone away from his “refuge” and “stronghold” (v.9).

(9:11)

(9:12) This King won’t turn anyone away (vv.9-10), and he also won’t ignore the cry of the weak and persecuted.

(9:13-14) After dwelling on God’s nature for the afflicted, David now turns to his own enemies and persecution, and prays that God would act based on his nature.

Notice how much God’s deliverance and praise are connected in this psalm.

There is antithetical parallelism here: the gates of death versus the gates of Zion.

(9:15-16) God will actively judge, but this passage shows God’s passive judgment. The nations did this to themselves. This could also be taken to the effect that the nations put themselves under the judgment of God, because of what they did.

The wicked won’t get away with anything.

(9:17-18) This is a good passage on the afterlife in the psalms. The nations go to the grave and are forgotten, but the antithetical parallelism is the fact that the needy do the opposite.

(9:18)

(9:19) Do you think that humans will get the final word?

(9:20) Part of the sin of the nations is that they won’t take their place under God as mere men. They want to deify themselves or assert themselves in God’s rightful place.

We often think that we want God to act, but when he does, we’ll probably be shocked.

Psalm 10 (The Wicked Prosper?)

This is a lament psalm. Since there is no superscription, so we don’t know who wrote it. However, some scholars believe that this psalm was originally one unit with the one before it.

Look at the specific false beliefs of the wicked (verse 4, verse 6, verse 11, and verse 13).

(10:1) Is it true that God is far off? Is it true that he hides himself? Or is this just a subjective question, where the psalmist is wrestling with God’s nature during suffering?

(10:2) The wicked hunts down the weak through meticulous plans to trap him—like a hunter setting traps in the woods.

(10:3) The wicked live for self (“cravings of his heart”). He boasts in himself rather than the Lord.

To bless the greedy is to revile the Lord.

(10:4) He’s too obsessed with himself to seek God. His ego so fills his life that there is “no room for God.”

(10:5) Material success doesn’t always mean a sign of God’s blessing. It could mean that you’ve oriented your life on greed and self instead.

“Your laws are far from him” The wicked thinks that God’s laws apply to others, but not himself.

He “sneers” or “snorts at” God’s way.^[25]

(10:6) How many people have this exact thought?

On television and in the media, we always hear parents say this, “Honey, I don’t care what you do with your life… I just want you to be…_______” To be what? Virtuous? Loving? Selfless? No, they always say, “I just want you to be happy.”

Here, the wicked are very happy, but they are very far from God’s will.

(10:7) His word isn’t worth anything. He’s like Satan in how he lies, and he can’t be trusted.

(10:8-10) The wicked are no different from predators in the natural order. There, might makes right. He is subhuman.

(10:11) What is the root of their sin? They don’t acknowledge God. Their lack of knowledge is really childish: covering their eyes so they don’t see God. Here we see a turning point in the psalm, where the psalmist calls on God to do something… While the wicked do not believe God sees, hears, or cares, the psalmist affirms each and every one of these attributes in God’s nature and character.

(10:12) God can act and doesn’t forget what’s happening.

(10:13) The thoughts of the wicked are false. The psalmist reaffirms the truth about God’s character.

(10:14) God sees the pain, thinks about it, and commits himself to helping.

(10:15) The wicked will be accountable—not living happily ever after as they thought (v.6).

(10:16) The wicked won’t go on forever (v.6). Instead, they will “perish.”

(10:17-18) The reign of terror will not last forever, because God exists, and he will defend the weak, fatherless, and needy.

Psalm 11 (God’s Sovereignty and the Wicked)

This is a psalm of David, and it is a psalm of lament. It probably took place when Saul scoured the mountains of David to kill him. David mentions “[fleeing] as a bird to your mountain” (v.1). During David’s exile, we see similar language: Saul hunted David “as one hunts a partridge in the mountains” (1 Sam. 26:20). While this historical connection isn’t certain, it would fit well with this time period.

(11:1) David takes his stand trusting in God. However, his counselors tell him to run for it and “flee like a bird.”

(11:2) His counselors make some good points. After all, the enemies have their arrows aimed, and they are ready to fire. The imagery of the enemies having their strings pulled back shows that battle is imminent—sort of like having your gun cocked, aimed, and ready to fire.

They also hide in the shadows, so you wouldn’t be able to see it coming.

Under these circumstances, it would be persuasive to want to flee.

(11:3) Defenses (“foundations”) are gone, so the counselors urge David to flee. They feel like this is the only sane decision. What else could they do but flee?

Instead, David says that he’s going to take a stand, trusting in the Lord.

(11:4-5) David doesn’t ignore the enemies or their abilities, but he looks past them to the Lord instead. He chooses to focus on God, and God is still on his throne.

Even though the wicked are in the dark, the Lord sees everything. He’s not only in control on his throne; he’s watching the situation.

God is not emotionally disengaged from what is happening. Instead, he hates what he sees.

(11:6) The fiery coals and brimstone harken back to God’s destruction at Sodom and Gomorrah—an instantaneous judgment (Gen. 19:24). The hot wind seems to refer to a slower form of judgment. VanGemeren writes, “Another image of judgment is the ‘scorching wind,’ the sharab or ḥamsin as it is known in Israel today. The hot desert wind blows over the Middle East during the changes in season from spring to summer and from summer to fall. Its effects are devastating, as the beauty of vegetation changes over night into parched, withered plants (cf. Isa 21:1; 40:7–8; Jer 4:11). The wicked will be like the flowers of the field, which are here today and gone tomorrow.”^[26]

(11:7) David’s counselors seemed to exclude God from the equation. But David says that the righteous will see God in the end.

Psalm 12 (God’s Promises and Wicked)

This is a psalm of David. It is a corporate lament.

(12:1) This is a good way to start our time of prayer (“Help, O LORD”). The Hebrew word can be literally translated as “save.”

This is hyperbole. Or, like Elijah who said the same thing (1 Kings 19:10), this could be an overly negative cry from David’s heart. In reality, there are many people serving God, but he doesn’t realize it (1 Kings 19:18).

(12:2) What is the significance that they lie to their neighbor? They are twisting the truth. The Hebrews says “with heart and heart” or “with a double heart” (NASB). They are double-minded.

(12:3) David sees that God is the key to ending this—not just self-help or human reform. Of course, he’s calling for judgment here.

(12:4) There are three errors in what they say here:

“With our tongue we will prevail” No, they won’t.

“Our lips are our own” No, they aren’t.

“Who is lord over us?” No, you are not your own god.

(12:5) God will intervene (v.3).

(12:6) When metallurgists refine silver, they heat it up and skim the dross (or impurities) from the top. Then, they let it cool down and solidify. To go through this process “seven times” would be overkill! By the seventh heating, there wouldn’t be any dross to skim. The same is true with the word of God: it is perfect and flawless.

(12:7) In verse 5, God promised, “I will…” Here David responds correctly by speaking this back to God, “You will…”

There may be a sense in which God protects us in this life. It is certain that he’ll do this in eternity (“forever”). Because God’s word is true (v.6), the psalmist knows that God will judge (v.3, 7).

(12:8) When the surrounding culture promotes evil, lying becomes celebrated and extolled.

Psalm 13 (God’s Goodness and Wicked)

This is an individual lament written by David. This begins as a lament, but ends with trusting in God.

(13:1) He says, “How long?” four times.

Just to see God’s face is a sign of deep blessing.

God doesn’t forget you, but he does forget your sins (Isa. 43:25; Heb. 8:12).

(13:2) Does autonomously wrestling with our thoughts lead to sorrow?

Regarding the enemies, VanGemeren writes, “When the Lord has forgotten his covenant child, an opponent becomes a greater threat to that child’s well-being. The smallest problem takes on greater significance.”^[27]

(13:3) He wants God to “look” at him. One of the deepest griefs is to think that no one appreciates what we’re doing and doesn’t notice our suffering or hard work.

He also years for an “answer” to his situation. When we suffer with depression or persecution, we often yearn for answers. We have confidence that God will answer our prayers if they are according to his will (1 Jn. 5:14-15).

The “light to my eyes” would be the opposite of sorrow and grief (cf. Ps. 6:7; 38:10).

(13:4) The enemies of God could boast in David’s suffering. David wants the strength to persevere and trust God during this time. We overcome our enemy through the work of Christ (Rev. 12:11).

(13:5) David doesn’t get a change of attitude from a change in circumstances. He gets a change from God’s “loyal love” (hesed) and “salvation.”

(13:6) After this decision to rejoice and give thanks, David realizes that God has been good to him after all. Notice, his circumstances didn’t change, but his attitude did.

Psalm 14 (God’s Judgment and the Wicked)

The genre of this psalm is disputed. Some consider it an individual lament, while others consider it a psalm of wisdom. It is a psalm of David, and it is very similar to psalm 53.

Humans are corrupt (vv.1-3)

(14:1) The “fool” (nabal) is associated with the wicked. Commentators don’t believe that this refers to atheism per se. The straightforward reading implies a denial of God, however. The problem is that the fool doesn’t seek God or want to know him (cf. Ps. 10:4), and they diminish God’s nature (Ps. 10:11).

Is there significance to the fact that this thought occurs in his heart, rather than on his lips? VanGemeren writes, “Within the congregation he may mimic the sounds of faith, but his true self shows disregard for God, his commandments, and his people.”^[28]

What a dark picture of fallen humanity. Paul cites this section in his account of fallen humanity (Rom. 3:10-12). Zephaniah records that “they were eager to corrupt their deeds.”

(14:2) God is seeking out seekers, but he can’t find any. If it wasn’t for God’s movement toward us, none of us would know him.

(14:3) Look at the universal language (“all” “together” “no one” “not even one”).

God is righteous (vv.4-6)

(14:4) They don’t learn, or they won’t learn.

What is the comparison he’s drawing with this simile? You eat bread frequently; it was a staple in their diet. You don’t treat bread as a delicacy, but treat it as commonplace. You rip bread apart as you eat it.

(14:5) These evil people will eventually learn (v.4), when God comes to judge.

(14:6) This reminds me of the saying, “Pick on someone your own size!” You might beat up on the poor, but God is going to protect these people.

God’s solution (v.7)

(14:7) Salvation is going to come out of Zion in the future (Rom. 11:26).

Psalm 15 (Who is allowed to enter God’s presence?)

This is a wisdom psalm. Since this is a psalm of David, he must be thinking of the tabernacle when he refers to the sanctuary. David put the Tabernacle on Mount Zion (2 Sam. 6).

(15:1) Who can come into the tabernacle and be on Mount Zion (God’s holy hill)?

(15:2) The psalmist gives a few examples of godly living, but VanGemeren is right when he states, “The standard of holiness is summarily represented by key words and representative commandments to evoke a holistic response of godliness.”^[29]

He is “blameless.” He has integrity. He does “righteousness.” He does what is right, rather than just being a good talker. He “speaks the truth from his heart” which means that there is truth in his heart to begin with. He isn’t trying to clean up his speech, but his speech comes out of a heart that is filled with truth.

Does this person speak the truth to himself?

(15:3) He doesn’t cast a slander, a wrong, or a slur on his fellowman. He has empathy instead.

(15:4) He is discerning. He is able to know the difference between the vile and the godly.

He is loyal and has integrity. He keeps his word even when it costs him personally.

(15:5) He has integrity with his wallet. He wouldn’t charge interest to further impoverish others. VanGemeren writes, “Usury was prohibited because of the need of the poor not to get further into debt and because of the ancient Near Eastern practice of high interest rates, as much as 50 percent (cf. “Interest,” The Zondervan Pictorial Encyclopedia of the Bible, 3:295)!”^[30]

He can’t be bought off with a bribe. He values what is right more than what will make him rich.

The promise for this sort of a character is that you cannot be shaken. Wouldn’t it be nice to have a character that can’t be shaken?

I can’t help but think that no one really fits this profile—except Jesus. He is the only one who had a character like this—the only one who truly deserves to dwell in the presence of the Lord and on his “holy hill.” Yet instead of being protected, he was killed and given over for each of us.

Psalm 16 (God’s Safety and Security: in this Life and the Next)

This is a thanksgiving psalm of David, and it shows his confidence and gratitude for having God in his life. The NT authors cite this passage to refer to Jesus’ resurrection (Acts 2:25-28; 13:35).

(16:1) The safest place to be is in the center of God’s will.

(16:2) David accepts God’s righteous rule over his life. He values God as the ultimate good in his life. He doesn’t idolize pleasures in life, but chooses to value God as the best thing in his life. Close your eyes and picture the best day you’ve ever had in your entire life. Even on that day, was your relationship with God still your greatest joy and delight?

(16:3) Because God himself is glorious, his people are glorious too. Because he is our ultimate joy, his people are our joy as well.

(16:4) Pursuing idolatry is not only morally wrong (because these “deities” are not the summum bonum), but it is also damaging to the worshipper. They will fill us with “sorrow.”

The reference to pouring out blood might refer to human sacrifices (Isa. 57:5-6), or to their general guilt (Isa. 1:15).

He won’t even utter their names.

(16:5) God himself is the ultimate reward. God is the only One who will never be taken away, depreciate, or fail us. All other people or things in life pale by comparison.

Instead of the idols that take our blood, Yahweh gives out to David. He uses the language of the conquest of Canaan. VanGemeren writes, “Using the language reminiscent of the conquest of Canaan (‘portion,’ ‘lot,’ ‘boundary lines,’ ‘inheritance’), the psalmist reflects on all that the Lord has done.”^[31]

(16:6) David is really pleased and happy with God’s gifts to him. Are we able to say that we’re happy with what God has given us? Are we thankful?

(16:7) David is thankful for God’s guidance. Even at night, God helps him to meditate and gives him direction in his heart.

(16:8) God is in front of David to guide him, rather than following behind him. Because he trusts in God’s guidance, he has confidence and won’t “be shaken.” There is a certain confidence that comes to those who know they are in the will of God.

(16:9) This meditation on God gives him emotional and physical security. Since he isn’t striving for idols, he feels relaxed.

God provides for him in life (vv.5-6) and in death.

(Ps. 16:10) Does this passage predict the resurrection of the Messiah?

(16:11) If God provides in life and death, then what will the joy look like in the afterlife? David—under the inspiration of the Holy Spirit—predicts that it will “eternal pleasures.”

We don’t have 90% joy, but “fullness of joy.”

Psalm 17 (Seeing God’s face in the face of persecution)

This psalm of David can either be categorized as a lament or as a petition for protection.

(17:1) He uses three expressions for God to listen (“Hear… listen… give ear”). VanGemeren writes, “The ‘cry’ is a desperate call for help (106:44; 119:169; 142:6) and an intense form of prayer (61:1; 88:2) that could be translated ‘my yell.’”^[32]

He isn’t praying deceitfully. He is authentically coming to God.

(17:2)

(17:3) These can be translated as imperatives (“probe me… examine me… test me”). He is examined “at night.” Even when he’s all alone and there’s no motive for showing off in front of others, he’s confident that God won’t find anything.

(17:4) He didn’t get resolve from himself, but from God’s word.

(17:5)

(17:6) He’s confident that God will answer his prayer.

(17:7) He’s confident in God’s great love and protection.

(17:8) The “apple of God’s eye” (Deut. 32:8-10; Zech. 2:8; Ps. 17:8) really means “a little person.” You are so close to the person that you can see yourself (“a little person”) in the reflection of their iris. Regarding this idiom in Deuteronomy 32:10, Christensen writes, “The word means ‘little man,’ referring to one’s reflection as seen in the pupil of another person’s eye.”^[33] In other words, David wants to be close with God—face to face.

(17:9) He doesn’t ignore the reality of his enemies. They are very real. But the love and protection of God is just as real to him.

(17:10) A lot of macho posturing occurs when we get in a conflict, where we discount the strength, skill, or intelligence of the other side. David doesn’t do this. He keeps drawing out how powerful they are. David doesn’t downplay the reality of his enemies. Instead, he focuses on the grandeur of God and His power.

The Hebrew idiom literally refers to “closing up their fat hearts.” They are made fat from their greed. Hence, NIV translates this as “callous.”

(17:11)

(17:12)

(17:13) He has meditated on God’s love, security, and presence. Then he acknowledged the power and ability of the wicked. He synthesizes these two problems by calling on god to stand up and fight for him.

(17:14) The wicked want to take whatever they can from this life—not the next. Compare this with Psalm 16:5.

(17:15) By contrast, David knows that he will be satisfied in the presence of God when he awakes (at the resurrection?). Or is it that David focuses on God’s face in the morning when he wakes up? In other words, David wakes up and starts immediately thinking about God.

He wants God to listen to his prayer (v.1), because it is according to God’s will (1 Jn. 5:14-15). He emphasizes his righteousness (vv.3-5). This is a Hebrew idiom to be able to see the other person in the reflection of their eye (v.8). It implies closeness.

Psalm 18 (God’s power over the enemies)

This is a parallel psalm with 2 Samuel 22. The superscription tells us that this occurred after God rescued him from the vicious and deadly King Saul. It seems to fit into both the genres of lament and thanksgiving. Pastor Joe Focht says, “David didn’t go to the movies to see action and adventure stories. He lived one!” Here we see God’s provision for David during his adventure of being persecution.

(18:1) The verb for “love” implies “the need of the one who receives the compassion and is associated with the mother’s care for her children.”^[34] He loves him tenderly like a child with his mother, but also as a child respects the strength and security of his father.

David still loves God even through all of the suffering and persecution from Saul.

David uses the word “my” nine times in this section. He learned so much about God during this time in his life. Even though he was suffering and lacked relationships, physical protection, food, etc., he was able to see that God replaced those things in his life.

(18:2) God is his “rock” or his stability.

“Fortress” In Israel, soldiers would barricade themselves in high clefts in the rocks, which gave them strategic advantages.

“Deliverer” This refers to the fact that God rescues and redeems David.

“Shield” He brings protection to David.

(18:3) God doesn’t become great when we call on him. He is great and that’s why we should call on him. David got to experience God’s goodness.

(18:4) He pictures death and destruction like waves crashing down on him (cf. 2 Sam. 22:5).

(18:5) He pictures death as cords reaching up from the ground and pulling him down—like a trap (“snare”) that was set for an animal.

(18:6) VanGemeren writes, “The cry from the depths of Sheol (v. 5) was heard in the height of heaven.”^[35] David was in Sheol, but God could hear him from heaven (the Temple).

There is no need for a mediator here: David’s prayer went directly to God’s “ears.”

(18:7-15) Imagine the portrait that David is painting with his words. In anthropomorphic language, he describes God as a divine warrior. The earth shakes; the mountain quakes; God is angry as he comes to judge David’s enemies. He rides on top of the angels; smoke pours out from his nostrils and fire from his mouth! Rain, lightning, thunder! Just breathing through his nostrils causes the earth to melt underneath him.

Have you ever watched a thunderstorm and how powerful it is? (vv.14-15) David sees God as the King behind the thunderstorm.

(18:16) Instead of being shook to the core with fear, David views this as a comforting picture, because God is coming to rescue him.

(18:17) David was too weak to fight these enemies, but not with God on his side.

(18:18) This would’ve been a disastrous day if David didn’t know God.

(18:19) God rescues David simply because he loves him. David had an incredible awareness of David’s love for him.

(18:20-24) This section captures David’s faithfulness to God. The next section captures God’s faithfulness to him. In the context, David is arguing for his relative righteousness compared to his enemies.

David admits that he had some iniquity (v.23). This was also written before his fall into adultery and murder. For more explanation, see (Ps. 18:22-24) How can David claim that he is “blameless”?

(18:25-27) David speaks about God’s dealing with people. He’s faithful to the faithful, but judges the crooked.

(18:27-29) David doesn’t believe he is morally perfect, but trusts in the fact that God will be faithful to his steps of faith. He trusts that God will make him into someone who can do incredible, supernatural things (vv. 28-29).

Regarding verse 28, Pastor Joe Focht says, “When God lights your lamp, no one can blow it out.”

(18:30) The safest place to be is in God’s will and following his word.

(18:31) VanGemeren writes, “This is more than a rhetorical question. It is a Hebraic form of asseveration, equivalent to ‘There is absolutely no god besides the Lord! There is no other Rock except our God!’”^[36]

(18:32)

(18:33) The deer “whose agility permits it to walk on narrow ledges in mountainous and rocky terrain.”^[37] David is able to “balance” himself with the grace of a deer—almost like a tightrope walker—because of God’s strength.

(18:34) This doesn’t happen from the snap of the fingers, but from a process of “training.”

A bow of bronze would be impossible to bend to fire an arrow.

(18:35) God condescends to make us great. This same God who is so terrifying, awesome, and powerful (see the imagery above) is also gentle. Of all his attributes, God’s “gentleness” is the one that makes us great. I can’t help but think about the incarnation as an ultimate fulfillment of this.

(18:36)

(18:37-39) He is invincible in warfare.

(18:38)

(18:39)

(18:40)

(18:41)

(18:42) He compares his enemies to the dirt underneath our feet.

(18:43-45) God pictures him as a Messiah, ruling the nations. The nations submit to him, because Israel is the “head” of the nations (Deut. 28:13). David is a type of Jesus Christ.

(18:46) We need the living God—not a dead and lifeless God.

(18:47)

(18:48)

(18:49-50) Instead of getting a fat head or an ego trip, he chooses to praise God instead.

Psalm 19 (God’s revelation)

This is a psalm of praise and wisdom. Critics argue that these psalms must be written by different authors because they use different names for God. In verses 1-6, the author used Elohim, but in verse 7-11, he uses Yahweh. However, this fits with the notion that Elohim is God’s title for Creator, while Yahweh is the title for God as the Covenant-Maker (see comments on Gen. 2:4). Regarding this psalm, C.S. Lewis writes, “I take this to be the greatest poem in the Psalter and one of the greatest lyrics in the world.”[38]

General revelation (vv.1-6)

(19:1) The terms are in the participial meaning “keep on declaring… keep on proclaiming.”^[39]

(19:2) General revelation gives us “knowledge” about who God is, but it doesn’t tell us everything. If you inspected a Model-T Ford, you would know that an engineer had designed it. But if you want to really know about Henry Ford, you’d need to meet him or read his biography.

(19:3) Like body language, God speaks through creation without making a sound.

(19:4) VanGemeren writes, “To those who are inclined to hear, revelation comes with no regard for linguistic or geographical barriers, even to the ends of the world.”^[40]

(19:5) The imagery is of a man after his wedding night with his wife. His face is shining.

A champion (warrior) going out to fight is filled with strength and power.

(19:6) He doesn’t appear to be making an argument from design, but an argument from analogy (as in the previous examples of the groom and the warrior). He’s saying that nothing is hidden from the sun’s heat, and so nothing is hidden from God. C.S. Lewis writes, “As he has felt the sun, perhaps in the desert, searching him out in every nook of shade where he attempted to hide from it, so he feels the Law searching out all the hiding-places of his soul.”[41]

He could also be saying that the sun shows us God’s power (i.e. whoever created that must be extremely powerful; cf. Gen. 1:14-19).

Special revelation (vv.7-11)

God revelation through nature gives knowledge, but his revelation through Scripture is perfect. This is an argument from the lesser to the greater.

(19:7) The law of the Lord (i.e. the Bible) is like a defibrillator for our souls. His word can be trusted and make us wise.

(19:8) God gives us direction because it brings us joy (Jn. 10:10). VanGemeren writes, “The heartfelt joy is equivalent to inner peace and tranquility, as one loves God with all his heart, i.e., with his innermost being.”^[42]

They are light a flashlight in the dark. VanGemeren writes, “Yahweh has made the sun for light in creation and has given his word for light in redemption.”^[43]

(19:9) We find true humility when we fear (or respect) God. The ways of God are grounded in his nature, making them right or righteous.

(19:10) They are more valuable than our most precious commodity. Pastor Joe Focht asks the hypothetical question, “If someone offered you all the gold in Fort Knox if you could never read the Bible again, what would you say?”

The Scriptures aren’t just valuable, they are pleasurable. Honey was the sweetest food they had at the time.

(19:11) We are both protected and rewarded for them. Note that David keeps saying that this only applies to the “servant” of the Lord. If we aren’t willing to serve God, the word imparts none of these benefits.

When have you read the Scriptures and been “warned” about something in your life, or been prevented from making a huge error?

(19:12) Just as the sun leaves nothing hidden, God’s word sees right into our hearts.

(19:13) He doesn’t want to be a slave of sin (Jn. 8:34).

(19:14) This verse ties the two halves of the psalm together. VanGemeren writes, “The Lord revealed his word in speech and written forms accessible to people. In turn the psalmist, as a redeemed creature of God, prays that his expressed and unspoken words may be acceptable to his God.”^[44]

He wants his time with God to be pleasing to him. He’s showing up wanting to meditate how God wants, rather than just getting a perfunctory “daily time.”

Psalm 20 (Prayer for the anointed king)

This is a royal psalm of David. This is a psalm for God’s blessing on the king of Israel. The ancient Near Eastern kings tried to deify themselves, but the king of Israel is much different. He gets his blessings and grandeur from God—not himself. This shows the unity between the king and the people in praying to God (v.9).

Pastor Joe Focht states that Psalm 20 was sung before the battle, but Psalm 21 was sung after the battle.

People praying for the king (vv.1-5)

(20:1) God answering the king is the same as him protecting the king.

(20:2) Help and support are parallel.

(20:3) God doesn’t overlook what we offer up to him. VanGemeren writes, “The Israelite practice of presenting sacrifices and offerings before a military campaign was an act of devotion and submission to the Lord (1 Sam 7:9–10; 13:9–12). Their purpose was not primarily to atone for sin but to seek God’s favor and to consecrate oneself for war.”^[45] Yet this wasn’t like magic, guaranteeing God’s blessing (1 Sam. 13:9ff; 15:22ff).

(20:4) The king’s desires are supposed to be good desires. That’s why they can be considered answered. The king needed to search out God’s will (Prov. 8:14ff; 2 Sam. 16:20; 1 Kings 22:7).

(20:5) The people supported the king and rooted for him. VanGemeren writes, “Here the raising of the banners signifies God’s victory over the enemies.”^[46] They were praying in faith that God would answer them.

David prays (vv.6-9)

(20:6) The Davidic king is a type of the Messiah (i.e. the “anointed,” Hebrew maschiach). VanGemeren writes, “The phrase “Now I know” (v. 6) is equivalent to “I have come to the conclusion that” (Exod 18:11; Judg 17:13; 1 Kings 17:24). It does not follow that the victory has already been achieved. It is an emphatic expression of confidence in the Lord and in the victory that formed the substance of the prayer.”^[47]

“Saves” can also mean “give victory.”

(20:7) “Chariots” and “horses” were the ICBM’s, tanks, and fighter jets of their day. The people don’t trust in the king or his resources, but in God. God told the kings that they shouldn’t multiply horse, but instead to trust God (Deut. 17:16-19).

(20:8) They had confidence that God was with them.

(20:9) They trusted that God would use the king as an instrument to save the people.

These people don’t trust in their abilities, the king’s abilities, or their resources. Instead they trust in God to win the battle.

Psalm 21 (God’s power and victory for the king)

This psalm of David is a thanksgiving and confidence psalm. David expresses faith (vv.2-6) and confidence in God’s victory over the enemies (vv.8-12).

David prays here (vv.1-7)

(21:1) The king expresses joy when he thinks about the power of the Lord—not his own power. He doesn’t gain his own victories, but rejoices in the victories God gives him. He doesn’t focus on his own military resources, but God’s power (cf. Ps. 20:7).

(21:2) Similar to Psalm 37:4. The king doesn’t interpret his victories as a result of cunning or strategy, but as answers to prayer.

(21:3) God has blessed the king.

(21:4) He wanted a long rule over God’s people, and God gave it to him. Eternal life? (v.6)

(21:5) He doesn’t have splendor and majesty in and of himself. He receives these from God as a gift.

(21:6) The “eternal blessings” seem parallel to “the joy of your presence.” The joy of heaven will be in the fact that we can experience the presence of God.

(21:7) His trust in God is what makes him unshakable. The reason God answered his prayer was in the fact that he trusted God.

The people pray for David (vv.8-13)

(21:8) God offers protection for the king—like a divine Secret Service.

(21:9) God will wipe out the enemies.

(21:10) While the king has “eternal blessings,” the enemies are wiped out and forgotten.

(21:11-12) The enemies can’t succeed.

(21:13) God is exalted by his works on Earth.

Psalm 22 (The righteous sufferer: Jesus)

For a complete treatment of this powerful Messianic psalm, see Evidence Unseen (Chapter 6, “How Will Jesus Die? Psalm 22”).

Psalm 23 (The Great Shepherd)

This psalm of David is a psalm of trust and confidence.^[48] Bruce Waltke says, “This little psalm has done more than 15 tons of sleeping pills.”

(23:1) David describes God as a “shepherd.” Why does David pick this image for God? After all, God is transcendent and all-powerful, and shepherds lived with the stink and smut of their sheep. Likewise, God condescends to be with his people in all of their stupidity and their filth. Kidner writes, “The shepherd lives with his flock and is everything to it: guide, physician and protector.”^[49]

David himself was a shepherd, so he understands this occupation.

He isn’t just the shepherd. David had a personal relationship with God. He is my shepherd.

When we have a relationship with a being of this sort, we are fully content (“I shall not want”). D.A. Carson says, “This is the ground for all contentment.”

(23:2) The Shepherd knows what the sheep need, and he directs them there. Sheep don’t lie down when they are hungry or scared. In his book on this topic A Shepherd Looks at Psalm 23, W. Phillip Keller writes, “The strange thing about sheep is that because of their very make-up it is almost impossible for them to be made to lie down… Owing to their timidity they refuse to lie down unless they are free of all fear. If tormented by flies or parasites, sheep will not lie down. Only when free of these pests can they relax. Lastly, sheep will not lie down as long as they feel in need of finding food. They must be free from hunger… It is only the sheepman who can provide release from these anxieties…. When sheep are thirsty they become restless and set out in search of water to satisfy their thirst. If not led to the good water supplies… they will often end up drinking from the polluted pot holes where they pick up… internal parasites.”[50]

Sheep are stupid animals, and God compares us to sheep! USA Today reported, “First one sheep jumped to its death. Then stunned Turkish shepherds… watched as nearly 1,500 others followed, each leaping off the same cliff, Turkish media reported. In the end, 450 dead animals lay on top of one another in a billowy white pile, the Aksam newspaper said. Those who jumped later were saved as the pile got higher and the fall more cushioned, Aksam reported. “There’s nothing we can do. They’re all wasted,” [said] Nevzat Bayhan… whose sheep were grazing together in the herd.”[51]

Pastor Joe Focht points out that dogs and cats are geniuses in comparison to sheep!

1. Phillip Keller writes, “Sheep do not ‘just take care of themselves’ as some might suppose. They require, more than any other class of livestock, endless attention and meticulous care… A “cast” sheep is a very pathetic sight. Lying on its back, its feet in the air, it flays away frantically struggling to stand up, without success. Sometimes it will bleat a little for help, but generally it lies there lashing about in frightened frustration. If the owner does not arrive on the scene within a reasonably short time, the sheep will die. The way it happens is this. A heavy, fat, or long-fleeced sheep will lie down comfortably in some little hollow or depression in the ground. It may roll on its side slightly to stretch out or relax. Suddenly the center of gravity in the body shifts so that it turns on its back far enough, and the feet no longer touch the ground. It may feel a sense of panic and start to paw frantically. Frequently this only makes things worse. It rolls over even further. Now it is quite impossible for it to regain its feet. As it lies there struggling, gases begin to build up in the rumen. As these expand they tend to retard and cut off blood circulation to extremities of the body, especially the legs. If the weather is very hot and sunny a cast sheep can die in a few hours. If it is cool and cloudy and rainy it may survive in this position for several days. There is something intensely personal, intensely tender, intensely endearing, yet intensely fraught with danger in the picture. On the one hand there is the sheep so hopeless, so utterly immobilized though otherwise strong, healthy and flourishing; while on the other hand there is the attentive owner quick and ready to come to its rescue—ever patient and tender and helpful. Many people have the idea that when a child of God falls, when he is frustrated and helpless in a spiritual dilemma, God becomes disgusted, fed up and even furious with him. This simply is not so. …He comes quietly, gently, reassuringly to me no matter when or where or how I may be cast down.”[52]

(23:3) This is the same Hebrew word used in restoring from sin (Ps. 60:1; Isa. 49:5; Hos. 14:1; Joel 2:12). It is used of a subjective, refreshing of the soul (Prov. 25:13).

NET and NLT translates “soul” as “strength.” When we have nothing left, God comes in and fills up our tank.

Often, his leadership doesn’t benefit us—but others.

God can no more break from leading us than he can deny his own name. The foundation for our assurance is his own character.

(23:4) Carson points out that in modern literature “valleys” are happy places. In the ancient world, they were scary. The wild animals (e.g. lions, wolves, etc.) were in the valleys, while they didn’t make it up as up to the high hills.

People can surround us at death, but we all make that last trip alone. If we haven’t adopted the Good Shepherd as “my shepherd” (v.1), then we make this trip alone.

Death could be the reference here (cf. Job 38:17). Kidner comments, “‘Death’ could be a kind of superlative, as in NEB’s rendering here, ‘dark as death’, and in the term ‘deep darkness’, used by RSV elsewhere.”^[53] David used his rod and staff to protect his sheep (1 Sam. 17:35).

Now it switches from a pastoral scene to a royal celebration

(23:5) This is a “victory celebration.”^[54] This is how you’d take care of your guest (Lk. 7:46).

(23:6) The Good Shepherd (Jesus) ultimately leads us home to eternal life (Cf. Ezek. 34; Jn. 10). Jesus lays down his life for the sheep. He is the shepherd, but also himself a sheep (Jn. 1:29). This kind of Shepherd would never lose his flock—not even in death (Rom. 8:35-39).

Joe Focht says that people search for love their whole lives. But for the believer, God chases us with his goodness and love.

Psalm 24 (The Creator and the King)

This is a psalm of praise and thanksgiving. David explains why God has the right to rule the world. He is the Creator, the Redeemer, and the King.

1. The Creator

(24:1) God has the right to rule the world because he is the Cosmic Creator. An artist has rights over his work that others do not. God has certain rights over his creation that no one else does.

There is poetic amplification here, moving from “everything” to “all who live in it.”

(24:2) This is a reference back to Genesis 1, where God created the land on top of the sea. It shows that God is separating the land from the waters, creating a habitable planet.

(24:3) These expressions refer to God’s special presence. While God is omnipotent and owns the entire world, he also specially reveals himself in the Tabernacle/Temple.

(24:4) Does this refer to moral perfection? The context seems to say that this refers to idol worship. Only those who trust in God can enter his presence. Clearly, David believes that he needs forgiveness, because he refers to God as his “Savior” (v.5).

(24:5) We can’t come into God’s presence (v.3) unless we receive “blessing” and “righteousness” from God.

God wants to bless us if we seek him. “Vindication” can also be translated “righteousness” (NASB) or “right relationships” (NLT).

(24:6) Seeking “him” is amplified by seeking “his face.”

(24:7) This is personification of the gates and ancient doors.

(24:8-10) The people of Israel don’t need to fear fighting against this Divine Warrior, because he fights for them.

He asks the question twice: “Who is this King of glory?” We need to answer this question. Who do we think is the ultimate King of the universe?

Psalm 25 (Trusting in God’s guidance and protection)

The genre of this psalm fits into individual lament as well as a prayer of confidence.

Trust

(25:1) Lifting up his soul is a way of expressing how he wants to trust in God (v.2). Elsewhere, the psalmist explains that he lifts up his soul for God to make him “glad” (Ps. 86:4) or for guidance and training (Ps. 143:8).

(25:2-3) He can have personal trust, because he has a personal relationship with God (“my God”).

“Do not let me be ashamed” (NASB) versus “Do not let me be put to shame” (NIV). David doesn’t want to come to God under his personal shame. He wants God to remove his shame (cf. v.11, 18).

We won’t be disappointed when we trust in God (Ps. 21:7; 22:4–5; 26:1; 31:6, 14; 52:8; 56:4, 11).

Guidance

(25:4-5) He says that he wants to learn from God’s way (“Show me… teach me… guide me…”). Our role is to wait (“I wait…”). Pastor Joe Focht says, “David was a great leader, because he was a great follower.”

David later tells us that God’s “ways” are “lovingkindness and truth” (v.10).

He isn’t primarily following a list of rules, but relating to God personally as his “Savior.” He is living a life based on faith and trust—constant dependence “all day long.”

(25:6-7) He doesn’t deal with his sin according to his own righteousness or loyalty, but based on God’s righteousness and loyalty (hesed, “loyal love”).

(25:8-10) He truly believes that God’s way is the best way (“good,” “upright,” “loving,” “faithful”). God wants to extend his good ways to “sinners” (v.8). He wants to teach us how to be like him.

We can’t approach God’s way however we want. We need to seek what he has revealed in his covenant (v.10).

(25:11) Even though his sin is “great,” he believes God’s forgiveness is even greater, because it is based on his character, his “name.”

(25:12) God has a plan for us to walk in (Eph. 2:10). This could be generally referring to the covenant (v.14).

(25:13) God wants to bless us as we trust him.

(25:14) He wants to reveal himself and his plans to those who have a willing heart.

(25:15) David doesn’t believe he can pull himself up by his own bootstraps. He is trusting in God to pull him out of it. He keeps his focus on God to get him out of this mess.

(25:16) He is lonely because he is surrounded by enemies.

(25:17)

(25:18) He is afflicted by his own sin—not just his enemies.

(25:19)

(25:20) He prays for protection from his sinful enemies.

(25:21) He prays for protection from his own sinful nature.

(25:22) What starts as an individual lament, turns into a corporate prayer. If God can save him as a person, then he can save the nation.

Psalm 26 (David pleads for protection)

Some categorize this psalm of David as an individual lament, while others identify it as a protective psalm.^[55] Regarding the seeming self-righteous statements in this psalm, see comments on Psalm 18:22.

(26:1-3) As we have argued elsewhere, this isn’t a claim of being absolutely righteous before God. Instead, David is asking God to judge him righteous compared to his enemies (vv.9-10). It isn’t that he’s boasting in himself, but in God’s faithfulness (“your love is ever before me… I walk continually in your truth”). Since God has promised to uphold the psalmist, he prays in faith that God would do that (Ps. 18:35; 37:24). This might be similar to a believer doubting in their position in Christ: it isn’t humility to doubt God’s view of you, but rather, it’s pride to do so.

The best way to keep God’s “lovingkindness is before [your] eyes” is to read, meditate, and live out the Bible.

(26:4-5) The terms here do not refer to being in the same room with a sinner. Rather, as in psalm 1, this refers to agreeing with their lifestyle and acting like them.

The term “hypocrites” comes from the Hebrew word naʿ^alāmîm which means “the hidden ones.”^[56] They hide their true character with a facade.

(26:6-8) Instead of being with the wicked people, he would rather be in the presence of God. His focus isn’t on his innocence, but rather on praising God openly for his deeds. His heart is wrapped up with the presence of God (v.8).

(26:9-10) He contrasts himself with the wicked again. He prays that God wouldn’t treat him equally with them.

(26:11-12) If David was truly self-righteous, then he wouldn’t be asking for “mercy.” He must realize that even he needs mercy in God’s presence.

David feels that God’s vindication, redemption, and mercy will be a sturdy foundation for him (“My feet stand on level ground”).

Psalm 27 (Facing our fear)

This is a psalm of David, and its genre has been debated.^[57] Commentators hold it to be a mixture of being a confidence psalm, a lament psalm, and a royal psalm.

(27:1) When you have personally trusted God as your light and stronghold, you realize that your fears are out of proportion.

(27:2) Even an army of enemies can’t stand against God.

(27:3) A relationship with God is the key to confidence and fighting our fear of man. This isn’t a blind optimism, but honestly confronting our fears. The original humans were afraid of God (Gen. 3:10), but now, we can come boldly into his presence without any fear (1 Jn. 4:18; Eph. 3:12).

(Deut. 20:1) When you go out to battle against your enemies and see horses and chariots and people more numerous than you, do not be afraid of them; FOR the LORD your God, who brought you up from the land of Egypt, is with you.

(Deut. 31:8) The LORD is the one who goes ahead of you; He will be with you. He will not fail you or forsake you. Do not fear or be dismayed.

(Neh. 4:14) Do not be afraid of them; remember the Lord who is great and awesome.

(Prov. 29:25) Fear of man will prove to be a snare, but whoever trusts in the Lord is kept safe.

(Ps. 56:3-4) When I am afraid, I will put my trust in You. ⁴ In God, whose word I praise, in God I have put my trust; I shall not be afraid. What can mere man do to me?

(Isa. 51:12) I, even I, am He who comforts you. Who are you that you are afraid of man who dies and of the son of man who is made like grass?

(Mt. 28:20) I am with you always, even to the end of the age.

(Acts 18:9-10) And the Lord said to Paul in the night by a vision, “Do not be afraid any longer, but go on speaking and do not be silent.” ¹⁰ For I am with you, and no man will attack you in order to harm you, for I have many people in this city.”

(Rev. 1:17) “Do not be afraid; I am the first and the last.”

(27:4) In the context of being chased and killed by enemies, what is the “one thing” that David wants? Power? Protection? His enemies dying? No, David’s relationship with God was primary to him (“One thing I seek”). The key to curing fear is to focus on the beauty of God and his nature.

He wants to look (“behold”) and he wants to think (“meditate”).

Martha complained about Mary being lazy and not working, but Jesus told her, “Martha, Martha, you are worried and bothered about so many things; ⁴² but only one thing is necessary, for Mary has chosen the good part, which shall not be taken away from her” (Lk. 10:41-42).

David had to seek God’s tabernacle to be in the presence of God. Now, that raw power and presence dwells within the believer (Eph. 1:13-14; 2 Tim. 1:7).

(27:5) Being in God’s will is the safest place to be. The tabernacles wasn’t a fortress—just a tent. Yet David was safe there because God was with him. It’s not that a tent is a really safe and fortified castle with moats and soldiers, etc. It’s that his protection was spiritual—depending on God.

To be put “high upon a rock” was a strategic location. It was difficult for enemy warriors to scale a mountain to fight. He compares this to his relationship with God.

(27:6) David’s sacrifice was “shouting for joy” and “making music.” A key to fighting fear is to give thanks (Eph. 5:20; 1 Thess. 5:18; Col. 4:2; 1 Pet. 5:7).

(27:7) David didn’t demand that God would listen, but he viewed this as a “mercy” of God.

(27:8) What does it mean to seek the face of God? It refers to being in his presence.

(27:9) He is quoting verse 1 (“The LORD is… of my salvation”).

The opposite of seeking his face is to be rejected and forsaken. God promises to never forsake the believer because of the work of Christ (Heb. 13:5).

A key to fighting fear is to look back on God’s past track record in your life (“you have been my helper”).

(27:10) In this culture, families came first. Here David says that he would be okay with being forsaken—even by his own family!—as long as God received him. Very little is written about how David’s parents reacted to him being the king of Israel. All we know is that Jesse (David’s father) initially didn’t even invite David to be chosen by Samuel.

The NLT says God will “hold me close” like a father.

(27:11) In view of his enemies, David wanted God to teach him his ways, now more than ever. Taking action alleviates fear. We can’t sit around being paralyzed with fear; we need to step out in faith.

(27:12) David petitions God for safety. He doesn’t minimize the threats in front of him. Instead, it causes him to turn to God even deeper.

(27:13) His enemies didn’t stop him from trusting God in his heart. They couldn’t steal his confidence. This is a chiasm with verse 3 (“though war break out against me, even then will I be confident”).

(27:14) Waiting for the Lord isn’t a passive pursuit. This entire time David has been praying, petitioning, and reminding himself of God’s goodness. This is the source of strength and confidence.

We don’t muster up the courage ourselves. NASB translates this as “Be strong and let your heart take courage.”

Psalm 28 (When God seems silent)

Some commentators understand the genre of this psalm to be an individual lament.

(28:1) It’s terrible to be in a situation when God goes “silent” on the other end of the line. VanGemeren writes, “The silence of God aggravates the psalmist’s suffering to the point of becoming unbearable. It is as if he is ready to die…. The ‘pit’ is synonymous with ‘Sheol’ (cf. 22:29; 30:3–4; 88:4).”^[58]

(28:2) He isn’t coming to God based on his good deeds. He believes it’s a “mercy” for God to answer him.

(28:3) He doesn’t want to be lumped in with the wicked when God judges. The first sin of the wicked occurs in their “hearts.” The “nice people” are considered “wicked” and “evil.”

(28:4) He wants God’s judgment to be perfectly fair—not excessive in any way.

(28:5) The problem with the wicked is that they didn’t reflect on what God had done for them.

(28:6) David has confidence that his initial prayer was answered (v.1). How does he know this? Is it a subject sense? Special revelation? Did it come through his meditation on God’s nature and character?

Do you believe that God is hard of hearing? David prayed until he straightened out his attitude about God, knowing that he hears his prayers.

(28:7) God is his strength and protection. This produces the joy in his life.

(28:8) Why does he bring up the “anointed one” (“messiah”) here? Is he referring to himself as God’s anointed or to Jesus? VanGemeren writes, “It is not clearly a messianic psalm, nor is it a royal psalm. However, it shares with the royal psalms the expectation that the Lord will rule victoriously over his people.”^[59]

(28:9) Pastor Joe Focht says that this is a great way to pray for anyone: (1) save them, (2) bless them, (3) shepherd/guide them, and (4) carry them.

Why are we God’s inheritance? Isn’t He our inheritance?

The picture of God carrying us like a shepherd carrying a wounded sheep on his shoulders is profound.

Psalm 29 (God’s powerful voice)

This psalm of praise contains a lot of language that was familiar to pagan religion at the time. Conservative scholars believe that David was making a case that Yahweh was more powerful that these false gods. VanGemeren writes, “The allusions to the Canaanite background may be a polemic device used by the author to demonstrate the superiority of the Lord of Israel over Baal, who was thought to be the lord of the storms. In the words of Craigie, ‘the poet has deliberately utilized Canaanite-type language and imagery in order to emphasize the Lord’s strength and victory, in contrast to the weakness of the inimical Baal’ (Psalms 1–50, p. 246).”^[60]

David mentions God’s “voice” seven times in this psalm.

(29:1) The “mighty ones” are also translated as “heavenly beings” (NET). They should acknowledge God for his glory and power.

(29:2) God deserves glory. Many translations understand “the splendor of his holiness” to refer to our clothing. But some commentators argue that this refers to God’s splendor—not ours.^[61]

(29:3) He has authority even over the oceans and seas. This could be an allusion to Yahweh’s power over Canaanite deities. VanGemeren writes, “The region of the sea was considered by the Canaanites to be the battleground between Yam, the god of the sea and of chaos, and Baal, the god of fertility and thunderstorms. El, the chief of the Canaanite pantheon, was the benign father of the gods. The direct reference to Yahweh as the glorious El may contain a polemic allusion to the superiority of Yahweh over Baal.”^[62]

(29:4) He has the voice of a powerful king.

(29:5) The cedars were powerful trees, anchored deeply in the ground with a sophisticated root system. But God could lay them flat like blades of grass with a single word.

(29:6) Even these mountains (10,000 feet tall) shake and flip around in the presence of the mighty Yahweh. VanGemeren writes, “The Canaanites believed that these mountains were the abode of the gods.”^[63]

The KJV translates “a young wild ox” as a “unicorn” (!!).

(29:7) His voice is like a bolt of lightning during a thunder storm.

(29:8) His voice shakes the land, as well as the waters (v.3).

(29:9) Similar to verse 5. The people seeing this would be stunned. All they could say was, “Glory!” When we see human glory (e.g. athletes, musicians, intellectuals, etc.), we have a taste of this. It is so powerful that you stand in awe. When we come into the presence of God, we can’t even imagine the glory we’ll encounter. VanGemeren writes, “The majestic effect of the poem leaves one struck with awe having the question, Why is it that earthly creatures are not overcome by the splendor of God’s kingship?”^[64]

God’s voice is so powerful, but he can speak in a “gentle whisper” to Elijah (1 Kin. 19:12 NIV).

(29:10) Even powerful floods don’t compare to God. He is “over” these phenomena.

(29:11) Verses 1-10 show the transcendence of God. Even the angels are supposed to turn to him in worship. Here we see the imminence of God: He wants to give his omnipotent strength to us and his peaceful protection.

Imagine what it will be like for God to roar on the Day of Judgment.

Psalm 30 (Dependence on God, rather than our security)

This is a psalm of thanksgiving. David wants all the people to have this in their life (v.4).

How can this be a psalm of David if it refers to dedicating the Temple in the superscription? One options is that it just refers to the building materials (1 Chron. 22:2-19). VanGemeren thinks that the superscription is a later addition: “It is preferable to view… the superscription a later addition in which the psalm was nationalized as an expression of the suffering of the nation in exile and of the restoration from exile. The ‘temple’ must be a reference to the second temple, dedicated in 515 BC.”^[65] This still doesn’t resolve the difficulty for me, because it raises the question as to why the later scribe would put David’s name on it (?). For a complete explanation, see “Introduction to the Psalms.” And look under the heading “Who wrote them?” for a discussion of Davidic authorship.

(30:1) David praises God for rescuing him. We discover that God rescued him from death itself (v.3). Even though God is “exalted” and transcendent, he stoops down to rescue David because he’s immanent. VanGemeren writes, “The word ‘gloat’ forms a contrast with ‘joy’ in v. 11. Though not obvious in the EVV, the words share the same root (ś-m-ḥ, ‘be happy’).”^[66]

(30:2) He praises him for answering prayers for help. How often do we find ourselves in trouble, but never ask God for help? (Jas. 4:2)

God isn’t abstract to David, but personal (“my God”). This forms the basis of petitionary prayer.

(30:3) God saved his life.

(30:4) He turns to God’s people, and wants them to praise and sing to God.

(30:5) God’s love far outweighs his justice. We see the two attributes come together in the work of Christ on the Cross.

David doesn’t promise a life without tears. He promises a life of hope.

(30:6) Why it right or wrong for David to make this statement? Was he saying that he was secure in himself, or because of God’s protection? VanGemeren views this as a prideful and autonomous attitude from David.^[67] David was failing to continually depend on God. Wicked men say, “I will never be shaken” (Ps. 10:7).

(30:7) He realizes that his security comes only from God.

(30:8) He learned to turn to God for help, rather than to himself. The verbs imply an ongoing dependence—not a once-for-all prayer: “The imperfect of the Hebrew verbs may be better translated as a frequentative action: ‘I keep on calling, … I keep on crying for mercy.’”^[68]

(30:9) If God is who he says he is, why would he let David die? David believes that he will be able to give God thanks “forever” (v.12).

(30:10)

(30:11) What does it look like to be “clothed in joy”?

(30:12) He believes that his joy and thanksgiving will go on into eternity (“forever”).

Psalm 31 (Making God your refuge)

This psalm is a mixture of thanksgiving and lament.

(31:1) When David was going through a hard time, he couldn’t think of a better place to go than into the presence of God.

(31:2) He wants to trust God for his stability and security (“my rock” “strong fortress”).

(31:3) He makes his request based on God’s character (“for the sake of your name”). VanGemeren writes, “The Lord identified with his people by covenant; his honor is at stake when his people hurt, whether collectively or individually (cf. 23:3; 106:8).”^[69]

(31:4) The problem with traps is that you can’t see them in advance. He’s trusting God to reconnoiter the path so he can avoid them.

(31:5) Why does Jesus quote this line from the Cross (Lk. 23:46)? Jesus showed perfectly what it looks like to trust God during times of disgrace and suffering.

(31:6) There is no reason to trust in a false god during times of trouble.

(31:7) His joy and gladness comes from the fact that he knows God is a part of what is happening.

(31:8) He isn’t locked up; he’s free to roam around.

(31:9) David goes from confidence in one breath to grief in the next. There is nothing inconsistent in having emotions burble up like this. It is what we do with these emotions that matters. For the Christian, he can quietly anchor his hope in God.

The key to suffering grief is to understand and experience God’s mercy.

(31:10) David feels emotionally drained because of his suffering.

(31:11-13) David could lose the love of friends, neighbors, or even acquaintances because of his enemies. They even threaten to take his life (v.13). But he is happy to have God (v.14). Even though people are unfaithful, God is faithful to David.

(31:14) David calls God “my God.” This is a statement of “trust.” He has a deeply personal relationship with God.

(31:15) He puts into practice the reflection that God is his rock and fortress (vv.2-3). The expression “my times” seems parallel to “my spirit (life)” (v.5).

“My times are in Your hand” (NASB, NIV).

“You determine my destiny” (NET).

“My future is in your hands” (NLT).

(31:16)

(31:17) There is a lot about “shame” in the psalms.

(31:18) He hates how the wicked speak about God’s people.

(31:19) By turning to God as his refuge, he gets to understand God’s “goodness” in a deeper way.

(31:20) God keeps us safe—even from slander.

(31:21) God kept David safe—even from the siege of an enemy.

(31:22) Even though David wrestled with unbelief, God still heard his prayers. Do you have enough faith to pray? God hears those prayers—even if you don’t perfectly trust him. Don’t let “alarm” stop you from praying to the Lord, because he hears and acts on those prayers.

(31:23-24) David directs his personal account of trusting the Lord to all of God’s people. He wants everyone to experience this—not just him.

Psalm 32 (Grace and forgiveness)

This is a penitential psalm, and it can also be classified in the genre of thanksgiving and wisdom. Paul quotes these opening words to show that David understood the reality of grace (Rom. 4:6-8).

What is a “maskil”? The NET note states, “The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning ‘to be prudent; to be wise.’ Various options are: ‘a contemplative song,’ ‘a song imparting moral wisdom,’ or ‘a skillful [i.e., well-written] song.’”

(32:1) It’s great to know that God forgives you. David uses four different words for sin here (“transgressions” “sins” “iniquity” “deceit”). All can be forgiven! VanGemeren writes, “The three words here do not signify three distinct kinds of sin, because the synonyms overlap. The psalmist declares that the forgiveness of sin, of whatever kind—whether against God or man, whether great or small, whether conscientious or inadvertent, or whether by omission or commission—is to be found in God. The nature of the sin is not as important here as is the blessedness of forgiveness.”^[70]

(32:2) God’s forgiveness is parallel to not having “deceit.” This must mean that we need honesty when coming to God for forgiveness.

(32:3) This gives the psychological (and physiological?) effects of guilt on the human mind. We still experience this today when we refuse to come into the light about a sin issue.

(32:4) Our zeal and excitement for God is extinguished. He compares this experience to being in the heat of summer. Have you ever been out in the sun without water? You sweat through your shirt; you can’t think of anything but the heat; you want to hide in the shade and not the sunlight.

(32:5) God wants us to come to him with honesty, and he promises to forgive us. Again, David uses three different words for sin in this one verse: all are forgiven.

(32:6) We have a window of opportunity for forgiveness. When we realize that God is bringing conviction, we need to act on it.

(32:7) Instead of hiding from God like the original humans; David hid in God’s presence when he realized his sin.

(32:8) It seems that God has taken over the pen here. He promises to teach and lead us. When we are thoroughly forgiven by God, it’s amazing how open we want to become to his leadership, counsel, and teaching.

The NET note writes, “Heb ‘I will advise, upon you my eye,’ that is, ‘I will offer advice [with] my eye upon you.’ In 2 Chr 20:12 the statement ‘our eye is upon you’ means that the speakers are looking to the Lord for intervention. Here the expression ‘my eye upon you’ may simply mean that the psalmist will teach his pupils directly and personally.”

(32:9) God doesn’t want a relationship with us that is like a stubborn animal. When you want a horse to turn, you jerk harshly on the bit and bridle in its mouth. God wants us to agree with him in the heart, and be persuaded in our minds (Rom. 12:2). He doesn’t want to have to force us to listen to him. He counsels and teaches, but doesn’t coerce.

(32:10) Humans are wildly sinful, but God is wildly faithful.

(32:11) David didn’t view his forgiveness as a cold, abstract reality. He felt that it should lead to praise and thanks.

Psalm 33 (The Cosmic Creator loves us)

This is a psalm of thanksgiving. What is connection between God as Creator and God being involved with the nations?

(33:1) God wants joy in our hearts when we sing—not religious obedience.

(33:2) I wonder what this music would’ve sounded like in ancient Israel? Harps and lyres?

(33:3) God wants the music to be good and “skillfully” played. This was supposed to be a great time for the people to experience the joy of the Lord. It was filled with both singing and shouting. The picture is more like a rock concert, than a boring church service.

There is constantly reason for writing a “new song,” because we keep seeing God working in his world and can praise him for it.

(33:4) God’s word shows his righteousness.

(33:5) God’s world shows his righteousness. How does the Earth itself show God’s nature—specifically his love?

(33:6) God spoke creation into existence (v.9, cf. Gen. 1:1ff).

(33:7) He is so powerful that he’s even in control of the massive seas and oceans.

(33:8) To “fear” is synonymous with “revere.”

(33:9) See verse 6 also.

(33:10-11) He’s more powerful than the nations. He can thwart them, but they can’t thwart him (cf. Prov. 19:21; 21:30; Isa. 8:10; 19:17; 46:10-11; Jer. 29:11; Mic. 4:12).

(33:12) He’s referring to Israel here. They didn’t choose God, but rather, he chose them.

(33:13-14) He’s all-knowing.

(33:15) Since he created our hearts, he knows what is in them.

(33:16-17) These are all false hopes: “mighty army,” “horse,” and “great strength.” Military efforts are no match for Yahweh. We can’t rely on our resources to save us in times of war. Horses were the military weaponry of their day.

(33:18) God is the source of true hope. Even though he’s thinking of warfare, he emphasizes God’s love as his chief attribute. Having his “eyes” on them communicates his mercy and care (Ps. 34:15).

(33:19) He doesn’t say that he keeps them “well fed” during famine—just “alive.”

(33:20) The psalmist tells us that we need to wait on God during these times. We shouldn’t have the unrealistic expectation that he’ll protect us from all suffering.

(33:21) We get our ability to experience joy through times of trouble, when we trust in him. We trust in God, because he is trustworthy. He has “loyal love” (hesed).

(33:22) The psalmist expects God to love people who trust in him.

Psalm 34 (Fearing God or our circumstances?)

This autobiographical note (“When he pretended to be insane before Abimelech, who drove him away, and he left”) places the writing of this psalm in 1 Samuel 21-22.

David had been fleeing from King Saul who wanted to kill him. He came to Abimelech, and then to King Achish of Gath. David was so scared of Achish (1 Sam. 21:12) that he pretended to be mentally insane (vv.13-15). Achish kicked him out of his country, and David fled to the cave of Adullam with is entire family and anyone who was running from Saul (1 Sam. 22:1).

As he sits in this cave writing this psalm, David is surrounded by about 400 men who were “in distress or in debt or discontented” (1 Sam. 22:2). It’s in this historical context that he writes this beautiful psalm about taking our hope in God’s protection and love.

(34:1) The unbeliever’s joy is tied to his circumstances. But because we know God, there is always a reason to praise God—even if our circumstances are poor.

(34:2) What is the connection between the two lines of this verse? David seems to be modeling what a life of faith looks like to the people. Even though the people are “afflicted” (and so is David?), he knows that the cure is to boast in God. David boasts in God’s works, rather than his own (cf. Ps. 49:6; 105:3).

(34:3) David wants the afflicted to follow him in praising God during this time.

(34:4) He doesn’t just deliver us from circumstances, but from “all [our] fears.”

(34:5) We need to choose to look to God during times of suffering.

(34:6) Is David referring to himself (“this poor man”)? It could be that he is pointing (literally?) to the example of someone present. VanGemeren writes, “The psalmist may actually point to someone in the audience as he says, ‘this poor man.’”^[71]

(34:7) For an explanation of the “angel of the Lord,” see “Angelology.” God is the protective fence around us during suffering.

(34:8) We can’t just know this. We need to experience it. How difficult would it be to describe the flavor of honey to someone who has never had it on their tongue? It’s one thing to call it “sweet” or “savory,” but it’s quite another to actually taste for yourself.

(34:9) How is fear related to having our needs met? Since “fear” can also be understood as “revere” or “stand in awe,” this must refer to having a real respect for God in our hearts.

(34:10) Lions were (and are) at the top of the food chain. So if they are hungry, then so are everyone else. But even if famine like this strikes, we know that we are safe in God’s protection.

(34:11) The fear of the Lord is something we need to learn and be taught.

(34:12-14) This section fits the genre of wisdom.

(34:15) God’s knowledge of our suffering is deeply related to his concern. How could a parent know their kid was in pain, but not care about it?

(34:16) God’s judgment for the wicked is to erase their memory from the face of the Earth. They don’t have a legacy. They are forgotten.

(34:17) Similar to verse 15.

(34:18) God being “close” and how he “saves” are parallel to one another.

(34:19) God delivers us from all our troubles.

(34:20) Why does the NT apply this passage to Jesus?

(34:21) “Evil” seems to be personified here. Evil people will be destroyed by evil.

(34:22) While the wicked are “condemned” (v.21), the righteous won’t be “condemned” if they come into God’s refuge.

Psalm 35 (The Cosmic courtroom or a kangaroo court?)

This is an individual lament of David.

(35:1) David was a strong man and a warrior. Yet he doesn’t trust in his own power. He trusts God to do the fighting for him. The “contending” can be understood as legal as well as military. VanGemeren writes, “The verb ‘contend’ (rîḇ) is a legal term, frequently used among the prophets (Theological Wordbook of the Old Testament, 2:845).^[72] The immediate verses that follow focus on the military contending, while the rest of the psalm focuses on legal. Perhaps both are in view: first the one, then the other.

(35:2)

(35:3) He wants God to speak to his soul. He wants to be reminded of God’s word in his heart.

(35:4) There is a lot of ink spilled on “disgrace” and “shame” in the Psalms. This is one of the worst fates in a shame culture.

(35:5) Chaff is the rubbish separated from the wheat during harvest season. It flies away in the breeze during threshing. He’s saying, “Blow them away, God!”

(35:6) It’s bad enough to have the angel of the Lord on your tail. But having a dark and slippery path would be even more terrifying.

(35:7) The enemies are unrighteous because they don’t have a reason for trying to trap David. Traps imply that David can’t see his future, but he trusts that God will watch over him.

(35:8) David wants justice. What they planned will come back on them. Paul quotes this passage in reference to Israel’s being hardened to the gospel (Rom. 11:7-10).

(35:9) David wants protection and salvation so he can experience joy.

(35:10) David is lumping himself in with the poor and needy here. This would be quite a statement coming from a king.

Notice how David affirms God’s character right in the middle of this difficult time in his life.

(35:11-12) The scene he pictures here is a trial. It is a kangaroo court, and he’s not being given justice.

(35:13-14) David treated his enemies with respect and grace. He prayed for them. He even treated them like his own family (“brother” “mother”). For an example of this, see 2 Samuel 10:1-5.

(35:15-16) These wicked men didn’t do the same for David. Instead of praying and mourning for him, they were filled with “glee” and “gathered” against him. When he was weak, they looked for an opportunity to strike. They “mocked” him and “gnashed their teeth” at him.

(35:17) What hope could you have against people so evil? David trusts in God to deliver him.

(35:18) He wants his rescue to be evangelistic or faith-building for others.

(35:19) These people don’t have a reason to hate David. They are simply animated by hate. Jesus applied these words to himself (Jn. 15:25).

(35:20)

(35:21) This idiom must relate back to the “false accusations” of verse 20. This is an example of what they would say at his trial.

(35:22) If God has seen it (which he has), then David is confident he will act and draw close to him. While his enemies give false testimony, he wants God to speak up on his defense.

(35:23) See verse 1 (“contend”).

(35:24) It seems that David is more concerned with his enemies “gloating” than anything else. Why doesn’t he focus on them killing him or hurting him in some other way? It seems that he’s more concerned that they wouldn’t feel vindicated by what they have done.

(35:25)

(35:26) David doesn’t want his suffering to cause these people to think that they are in the right.

(35:27-28) He wants God’s justice to be seen in the public—not just for his own private edification.

Psalm 36 (The wicked versus God’s love)

This is a psalm of David. Its genre can’t really be identified that well. Some believe it is a psalm of lament or of wisdom. Others believe it is a mixture of the two.

The wicked (vv.1-4)

(36:1) David opens this psalm by assessing the underlying reason for wickedness. At the root, evil is a theological problem (cf. Prov. 1:7). Paul quotes this passage to write about the human condition apart from God (Rom. 3:18).

(36:2) Without God, man becomes the measure of all things. Self replaces God as the center of the universe.

What is the relationship between flattering yourself and not being able to “detect” or “hate” sin? How does this relate to the concept of “self-esteem” which is so popular in modern circles?

(36:3) Being “wicked” and filled with “deceit” are antithetically parallel with being “wise” and “good.”

(36:4) Evil people don’t rest from plotting evil. Even when it’s time to sleep, their minds are still dwelling on evil. They have a “commitment” to do wrong, rather than serve God.

God is far, far different from the wicked (vv.5-10)

(36:5) God’s nature is overflowing with love.

(36:6) How is God’s righteousness like a “mighty mountain”? Is it in the sense that mountains are firm and immovable? Aesthetically beautiful? Ancient? Taller or greater than humans? The contrast is God’s justice going down into the “great deep.”

We owe every waking moment to God’s grace. We live every day—not as a right—but by the mercy God has for preserving our lives.

(36:7) Knowing a being like this would be “priceless” indeed. People from all walks of life need God and know him. God wants to gather us under his wings, but we refuse (Mt. 23:37).

(36:8) Why does he compare a relationship with God to a “feast”? Is it in the sense that there is plenty left over? It could feed anyone’s hunger?

God wants to bring us “delight.” The fact that he gives this to us from a “river” implies that he has an enormous amount to give us. At the end of history, God will give us living water in the New Heavens and Earth (Rev. 21:6).

(36:9) God is the source of life. He’s also the foundation for light (wisdom?).

(36:10) God will keep giving out his love to people who know him.

Back to the wicked and God’s protection (vv.11-12)

(36:11-12) David started with the wicked and then spoke about God. Now he speaks about the wicked again. It’s almost as if he needed to get some theological perspective on the wicked.

God will protect the righteous from the wicked, and will ultimately judge the wicked (v.12).

Psalm 37 (The wisdom of waiting on God)

This psalm of David is a wisdom psalm. Commentators struggle to see a clear thought development from beginning to end. Like many (or most?) of the Proverbs, this may be a “string of pearls,” rather than having one main point.

(37:1) He begins by telling us not to be worried or envious of wicked men. Why not? See verse 2.

Worry, anger, resentment, and envy cannot coexist with faith (cf. Ps. 73).

(37:2) The lives of the wicked will soon be over. Would you rather travel to Paris, France sitting coach or first-class? Surely, you’d rather fly first-class. But what if you knew that all the passengers in first-class would immediately be executed upon arrival? How would this change your perspective of your “lousy” coach seat?

Similarly, since we know the future of God’s purposes, we shouldn’t feel envy, but charity toward people who don’t know God. This life is all that they have—a poor substitute for eternal life.

Why does he compare the wicked to a field of grass withering away? VanGemeren writes, “In the Middle East the lush spring vegetation may lose its beauty in a few days after a hot, dry desert wind (ḥamsin) has parched the land (cf. 90:5–6; 103:15–16; Isa 40:6–8). In the same way the wicked will quickly fade away (cf. vv. 20, 35–36; Job 14:2).”^[73]

(37:3)

(37:4-5) Our role is to “delight” and “commit” and “trust” in God. His role is to “give us the desires of our heart.” When we trust in God, we discover that our hearts’ desires become more like his. God gives us the desires of our hearts when we trust in him. David writes, “He fulfills the desires of those who fear him” (Ps. 145:19).

God “delights” in us (v.23), when we delight in him.

(37:6) Why does he compare our righteousness and justice to the sunrise or noonday sun? Is it in the sense that we are bright? Beautiful? Good for people to live under?

(37:7) What does it look like to “be still before the Lord”? We need to “wait” on God’s timing for these things mentioned above. The scales of justice are currently out of balance, but they won’t ultimately be this way.

Note that it isn’t just “wait for Him,” but “wait patiently for Him.” Everyone waits, but not everyone waits patiently.

(37:8) Worry (“fret”) is connected with anger and wrath (and evil!).

(37:9)

(37:10) From God’s eternal perspective, the wicked are only in power for a “little while.”

(37:11) This fits with Jesus’ teaching in Matthew 5:5 about the “meek inheriting the Earth.” The word “enjoy” is the same Hebrew word used in verse 4 for “delight.”

(37:12-13) As we pointed out in Psalm 2, the wicked gather together to shake their fists at God and his people, but this is no more intimidating to God than an army of fruit flies would be to us. He laughs at their futile plan to overthrow him or his people.

(37:14-17) The wicked have way more weapons and resources than the poor and needy. But they just don’t have one thing: God. The follower of Christ has a royal flush in his hand, so there’s no reason to be worried when deciding to bid.

(37:18) Contrary to the wicked, the righteous live forever.

(37:19) God will provide for them in difficult times.

(37:20) Why does he compare the end of the wicked to the destruction of a field? When the field is in full bloom, it looks massive and overwhelmingly beautiful. But it’s amazing how so many crops can all wither and die so quickly. While some crops last longer than others, they all relatively die off at the same time.

(37:21) Selfishness versus selflessness.

(37:23-24) The promise for God’s guidance isn’t that we would be free from stumbles. The promise is that we won’t lose it completely. When I walk my two year old son out on the ice, I commit myself to holding his hand. If he falls down, it isn’t his fault—but mine. God promises to “uphold us with his hand.”

(37:25) David must have written this toward the end of his life (“now I am old”). He is looking back on his personal experience, and realizes that God has never let down the righteous.

(37:26) Similar to verse 21. The righteous don’t hoard in fear that there will be nothing left. They give out, and God tells them that they (and their children) will be taken care of.

(37:27) This isn’t fatalism. The evil can change and turn to God.

(37:28-29) He keeps repeating these concepts.

(37:30) Wisdom and justice are connected here.

(37:31) Similar to psalm 1. The key to the righteous man’s character isn’t moral effort, but God’s teaching in his heart.

(37:32-33) God will protect his people.

(37:34) Our job is to wait patiently. This theme keeps coming up.

(37:35-36) Trees look so solid and immovable. The wicked look the same way—until they don’t!

(37:37-38) How does “considering” and “observing” the righteous lead us to the conclusion that they have a future, while the wicked do not? This must be an inference from what he has already written in verses 1-36.

(37:39) This isn’t self-righteousness. God is the giver of righteousness.

(37:40) Our role is to turn to him for protection and “refuge.”

Psalm 38 (Confession and depression)

This psalm of David is an individual lament about his sin. He comes to the point where he confesses his sin to God, and prays that God would let up on his discipline.

The effect on sin on himself

(38:1) David doesn’t want to reject God’s “discipline” or “rebuke.” He simply doesn’t want God to do these out of “anger” or “wrath.” David deserves anger and wrath, but he wants God to exercise mercy.

(38:2-3) God’s wrath came upon David because of his sin. David could feel God’s discipline right down to his bones. Was he suffering from some sort of illness? VanGemeren writes, “Not all disease results from individual sin. But this disease is associated with [sin.]”^[74]

It’s also possible that David is referring to the conviction that comes from God when we are in sin. Verse 4 refers to his burden from guilt.

(38:4) Guilt has an overwhelming effect, which causes us to turn to God. David is modeling what to do when you fall into sin and feel its burden. Don’t turn and flee from God or become bitter, but turn towards God and pray for relief.

(38:5) He is wounded (Is this from a battle? From sickness? Disease?).

(38:6) These physical maladies have an emotional effect on David.

(38:7) He’s sick and exhausted.

(38:8) He is a broken man—physically and emotionally.

(38:9) He knows that his anguish is in full view of God. He can only express himself in “groans” (v.8) and “sighing.” VanGemeren writes, “In the state of depression, it is not easy to communicate meaningfully. One’s thoughts are not coherent. Self-doubt incapacitates the depressed.”^[75]

(38:10) He can’t even pull himself up out of this depression. Is he suffering from anxiety? (“my heart pounds”) He has lost perspective.

The effect on sin on his relationships

(38:11) David’s neighbors and friends might think he’s contagious; whatever he has might be communicable.

(38:12) While his friends stay away (v.11), his enemies use this as an opportunity to take him down.

The effect on sin in spiritual warfare

(38:13-14) He opens his mouth to speak about this depression and sickness, but he can’t form the words. VanGemeren writes, “The usual translation of ‘reply’ (tôḵāḥôṯ, v. 14) is ‘reproofs’ or ‘arguments.’ The psalmist has no words or interest in defending his innocence against the accusers or against God (cf. Job 23:4).”^[76]

His solution for sin

(38:15) David doesn’t place unrealistic expectations on God. He knows that God will come and heal him (physically and emotionally) in his time.

(38:16) There is a lot in the psalms about the enemies gloating over God’s people and their suffering. David knew that God’s reputation was at stake when people gloated like this. It proved their deities and disproved the reality of Yahweh in their minds.

(38:17) He realizes that his destruction is imminent, and he prays that God would protect him through it.

(38:18) Here comes a turning point in the psalm: David confesses his sin to God. What sin was it? The text doesn’t say. This might be so that the passage can serve with universal application for all believers who are caught in flagrant, unconfessed sin. If David told us what the sin was, we might not be able to connect with this text as much.

(38:19-20) David was surrounded by enemies, but he chooses not to let them get the last word in his prayer. Instead, he turns to God to give him the last word in his mind…

(38:21) When we’re suffering, we want to know that someone is there with us. David wanted God to draw close to him—more than anyone else.

(38:22) While he didn’t put conditions on God’s timing, he still petitions for God to “come quickly.” While we can’t demand God to intervene quickly, we can still ask for this.

He reaffirms that he is praying to the “LORD,” “my God,” and “my Savior.”

Psalm 39 (The wisdom in knowing your life is short)

This is a psalm of David. It is an individual lament.^[77]

(39:1) He must be speaking metaphorically about muzzling himself. He doesn’t trust himself to speak correctly in this situation.

(39:2) “Muzzling” himself didn’t fix his problem in his heart. His “anguish” only got worse. VanGemeren writes, “It is not explicit what bothered the psalmist, whether it was a disease or a spiritual problem. Some have proposed that he was distressed with the problem of aging. Whatever the cause of stress may have been, he became intensely aware of his limitations; and in his self-awareness he became vexed with life. Though he was submitting himself to the Lord, he experienced an agonizing pain within.”^[78]

(39:3) The words seem to erupt out of him. These are metaphors for anger (Deut. 19:6; Jer. 51:39; Ezek. 36:5). “Meditate” could also be rendered “sighing” (cf. Ps. 5:1). Yet notice how he doesn’t have an infantile attitude with God. He takes his anger and sighing to God in humility and prayer.

(39:4) What is the connection between David’s anger and then thinking about the brevity of life? It might be in the sense that David realizes how small his troubles are compared to eternity. Often our anger springs from the thought that our troubles are a lot bigger than they actually are.

This is a three-fold repetition regarding the shortness or brevity of life.

(39:5) A “handbreadth” was “one of the smallest units of measurement in ancient Israel. It is equivalent to ‘a couple of inches.’”^[79] It is just four fingers thick (Jer. 52:21). Think of how quickly a “breath” is over. Breathe in and out… That’s it. That’s your life compared to an eternal being.

(39:6) A “phantom” is without substance or reality—only in appearance. All of our labor and work is compared to “bustling about.” It’s meaningless in view of death and eternity.

(39:7-8) He lumps himself in with all the others suffering from this human condition. How is David any different from the rest of people? The difference is in the fact that he places his trust or hope in God—principally in his forgiveness of sins (v.8).

(39:9) He accepts his suffering (vv.1-3), knowing that God is sovereign over it.

(39:10-11) Somehow, through this suffering, “the psalmist learns through anguish the meaning and brevity of life.”^[80] How does suffering remind us or teach us about the eternal perspective?

(39:12) David doesn’t want to be a sojourner or alien in God’s world. That’s why he is praying for help.

This can also be taken in the sense that David’s ancestors are all dead (“as an alien” NIV). Life is too short to get bent out of shape with anger and sin.

(39:13) Could this be a similar prayer as in Luke 5:8 and Matthew 8:34?

Psalm 40 (Waiting patiently for the Lord)

This psalm of David is a psalm of thanksgiving and of individual lament. It inspired U2’s song “40.”

After three chapters of waiting (ch.37) and self-examination (ch.38), David experiences God coming through.

(40:1) What does it look like to wait for God patiently versus waiting for him impatiently? David waited a long time for the answer to this prayer.

(40:2) Having your feet stuck in the mud is a pretty frustrating situation to be in. The more you wiggle, the more you sink into the mud. This imagery probably refers to a physical sickness and/or death (Ps. 69:2, 14).

Instead of having his feet in the mud, he placed David on a rock—a firm foundation. This refers to being in God’s presence and protection (Ps. 27:5).

What is the “slimy pit” to which David is referring? We don’t know. Maybe God kept this ambiguous so we could connect with it personally, applying it to our suffering.

(40:3) God turned David’s suffering into a song.

It might be a new song because this is a fresh example of God’s deliverance to sing about.

Not everyone will turn to the Lord, but many will.

(40:4) We’re happy or fortunate if we trust God, rather than men.

(40:5) David marvels at just how much God has done for the people. He couldn’t catalogue all of these miracles of kindness if he tried. It almost sounds like when he was going through suffering he couldn’t see these incredible aspects of God’s character. Looking back, he was able to see God for who he was.

What is the proper response to God’s wonderful love and grace?

(40:6) After reflecting on God’s immeasurable acts of love to Israel, David declares that God doesn’t need our sacrifices for him. It isn’t as though God needs anything back.

For comments on the NT use of this passage, see Hebrews 10:5 (“Does the author of Hebrews twist Scripture?”).

(40:7-8) David realizes, instead, that God wants David’s entire life—not just a few sacrifices. The author of Hebrews cites this passage to refer to Jesus (Heb. 10:9). VanGemeren writes, “David, the Lord’s anointed, presents himself as a dedicatory offering to the Lord (cf. Rom 12:1–2).”^[81] He is internalizes God’s teaching, rather than going through perfunctory or formalistic motions.

(40:9) He wants to tell others about God’s righteousness. VanGemeren writes, “Righteousness in this sense is synonymous with “salvation” in the broadest sense.”^[82]

(40:10) He doesn’t want to keep God’s righteousness to himself. He wants to give it out to others. This is common in the Christian life: When we experience the grace of God, we want to give it away. VanGemeren writes, “The psalmist must speak by an inner compulsion. He cannot be quiet.”^[83]

(40:11) In what ways are love and truth related? What if David only prayed for the one, but not the other? How does God’s love and truth “protect” the believer?

NASB takes this as jussive (“You, O LORD, will not withhold”). Instead of a petition, it is an expectation of God acting.

(40:12) David understood that he couldn’t come to God based on his good works. His sins were innumerable.

This section (vv.13-17) is almost identical with psalm 70

(40:13) David trusts that God will save him from his sins (mentioned earlier). In this context, to be “saved” meant to be saved from his “enemies” (mentioned later).

(40:14) David wants God to fight his battles.

(40:15) When people are unrighteously accusing us, we really desire that someone would step in and shame them for doing so. David prays that God would be a fair judge and do this.

(40:16) This isn’t just a promise for David, but for “all” who seek him.

(40:17) When we’re suffering, we want to know that God is “thinking” about us. It’s just horrible when we are suffering alone. David trusts that God doesn’t just know about his suffering, but that he will “help” and “deliver” him from it.

It’s interesting that David began by waiting “patiently,” but now he calls on God for urgency (“do not delay”). Our role is to be patient, and God’s is to be urgent.

Psalm 41 (God’s protection during sedition, slander, and sickness)

This psalm of David is a mixture of thanksgiving and individual lament.

(41:1) God’s heart beats for the needy. VanGemeren writes, “He cares for the oppressed and delights to see his children’s concern with the things that are important to him: concern for those in need (cf. 35:13–14; 112:9; Matt 5:7; James 1:27).”^[84]

(41:2-3) There is a special protection and preservation for believers who minister to the poor and needy.

(41:4) God moved toward David—even though he had sinned.

(41:5) David’s enemies want him to die from his sickness.

(41:6) They speak flattery around him. All the while, they spend their time gathering up more ammunition to use against him.

(41:7) His enemies don’t have the courage to say these things to his face. Instead, they “whisper” behind closed doors or simply “imagine” him dying.

(41:8) Regarding the word “vile,” VanGemeren writes, “The word ‘vile; is a translation of ‘Belial’ and could also be rendered as ‘a sickness from the devil’ or ‘an accursed disease…’ It appears that the ‘enemies’ were not devoid of religion but were devoid of true religion. True religion shows itself in a concern for the needy (v. 1; cf. James 1:27).”^[85]

His enemies are happy that David is fatally sick.

(41:9) “Lifted up his heel” is an idiom for trying to hurt him (cf. Gen. 3:15). Jesus applies this passage to Judas at the last supper (Mt. 26:23; Mk. 14:18; Lk. 22:21; Jn. 13:18). Though, Jesus doesn’t quote this part: “in whom I trusted.” Jesus never trusted Judas.

(41:10) David doesn’t spend a long time refuting his enemies and their slander. Instead, he turns to God for vindication. Since the enemies are slandering God’s promises to take care of him in sickness (vv.2-3), they are effectively slandering God.

Though he is sick with a fatal disease, David prays for God to “raise [him] up.”

(41:11) God confirmed his promises to David by supernaturally protecting him.

(41:12-13) David has “integrity” relative to the enemies, rather than some form of self-righteousness. Obviously, he believes that he is a sinner (see v.4).

David expects to be in God’s presence “forever” (Hebrew, ‘olam). This is the same word to describe God’s “everlasting” nature (‘olam). David believed in eternal life after death.

Psalm 42-43 (The Battle of Belief during Depression)

VanGemeren argues that psalm 42 and 43 should be considered one psalm.^[86] There are a number of reasons for this: (1) Psalm 43 lacks a superscription; (2) the same phrase appears in both psalms (“Why are you downcast…” 42:5, 11; 43:5); (3) both are psalms of lament.

It seems that the psalmist is in the Exile. He is surrounded by people taunting Yahweh (42:3); he longs to be back in the Temple (42:2); he has memories of being in the procession in the Temple (42:4); he needs to remember what the Promised Land looks like (42:6); he prays that God would vindicate him against “an ungodly nation” (43:1, Babylon?). If he is in the Exile, this shows how faith can triumph over despair—even the despair of the Babylonian Exile!

(42:1) He doesn’t say that his soul should pant for God—just that it does pant for him. C.S. Lewis calls this having an “appetite for God.”[87]

(42:2) He is looking forward to the time when he can draw close to God (in the Temple?).

(42:3) He has been up all night crying, because all day people have been taunting him about his trust in God. Some commentators date this psalm to the Exile, when the Babylonians were taunting the Jewish prisoners.

(42:4) As he is crying, he remembers a time where he was joyful and thankful to God. “Pour out my soul” is “an expression of the intensity of one’s emotions (cf. 62:8; 142:4–7; 1 Sam 1:15; Job 30:16; Lam 2:19).”^[88]

(42:5) He starts to ask himself questions. He speaks truths to his own soul. He reminds himself that he needs to trust God during this time.

He relates to God in a personal way (“my Savior and my God”).

(42:6) Because he is depression, he needs to “remember” who God is. If he is in Exile as some suppose, then he starts thinking back to the mountains in the Promised Land.

(42:7) Is this describing a time of distress?—like being in a storm? VanGemeren writes, “The waterfalls with its rocks, breakers, and waves, and its awesome noise of the rushing and falling waters metaphorically portray his condition. Instead of enjoying the ‘living water’ of the ‘living God,’ he is continually faced with an expression of God’s judgment. He has no control over his present circumstances and undergoes the present troubles, not knowing where he will end up.”^[89]

(42:8) Whether it is night or day, the psalmist can connect with God and his love.

(42:9-10) Depression comes and goes, and we need to keep repeating the same truths to ourselves until they sink in. Here the psalmist reverts back to thinking about his mourning and his oppressors.

(42:11) His solution isn’t to jump to some exotic solution for his depression. His solution is to repeat the great truths that he had repeated before in verse 5. Routinely, the believer needs to repeat Scriptural truths to himself, meditate, and let them sink into our souls.

(43:1) The people are taunting him. He wants God to represent him in court, so to speak. Vindicate him and the situation.

(43:2) In one verse, he goes from affirming God as his stronghold to questioning God’s character. We can feel this way during depression and despair.

(43:3) More than anything, he wants “truth” to guide him during this time in his life.

(43:4) God isn’t just a “stronghold” (v.2), but the God of “joy” and “delight.” As he sees his situation through the eyes of faith, he can already see himself playing the harp in the Temple.

(43:5) He has come back to this question once again for the third time. We shouldn’t expect our depression to evaporate overnight. We might face a battle with our emotions as we question our doubts, speak the truth to ourselves, and trust in God. This is the battle of faith.

Psalm 44 (Confusion with God during suffering and persecution)

This is a psalm of national lament (or corporate lament). Scholars argue over the date of this psalm. Was it during the Babylonian Exile? How could the psalmist claim to be innocent (vv.17-21)? VanGemeren writes, “Some argue in favor of a dating to the period of Hezekiah or Josiah, when Judah had experienced some form of spiritual revival.”^[90]

Pastor Joe Focht says that the author starts by sharing what he does know (vv.1-8), and then shares about what he doesn’t know (vv.9-25). He shares his confusion with God.

God’s PRESENCE in their battles (vv.1-8)

(44:1) The term “fathers” could really refer to ancestors. The psalmist refers to hearing about God’s power during the Conquest of Canaan. These stories were told to the young men in Israel (cf. Ps. 78:3).

(44:2)

(44:3) They didn’t win by military ingenuity or power. They won based on God’s power and love for them.

(44:4) God is the one who wins victories, because his is the Cosmic King who issues decrees.

(44:5) God and his name are parallel here.

(44:6-7) He doesn’t say that he threw his sword and bow away. He still brings them into battle. Instead, he doesn’t ultimately trust in these weapons.

Not “my bow” or “my sword,” but “You have saved me.”

(44:8) They boast in God—not once, but multiple times (“all day long”).

God’s ABSENCE in their battles (vv.9-22)

(44:9) The reason they are losing the battles is that God has rejected and humbled them. His presence has evaporated from them.

(44:10) God allows his own people to be plundered.

(44:11) Is this during the Exile? (“scattered among the nations”)

(44:12) The people are worthless to God. He sells them and gets no money for them—like an old, broken TV.

(44:13) The enemies mock the people.

(44:14) The name of Israel and Israelite has become a dirty word.

(44:15-16) The psalmist personalizes this shame and embarrassment.

(44:17-18) How could the people have been perfect toward the covenant? God promised that if they were faithful to the Mosaic covenant, then he would be faithful to them (Lev. 26; Deut. 28).

(44:19)

(44:20-21) The psalmist is wrestling with the presence of God. Their faith is being tested. Will they trust in Yahweh, even when the circumstances look bleak?

(44:22) Paul cites this passage to refer to believers being persecuted for their faith in Jesus (Rom. 8:36). Even though NT believers have a relationship with God, they will still experience suffering. VanGemeren writes, “In their fidelity to the Lord, they receive greater abuse than if they had conformed to the pagan world.”^[91]

Paul follows the same thought development in Romans 8. He mentions the persecutions, citing Psalm 44:22, but then focuses on the love of God to protect the believers.

Petition for God to act based on his love for his people (vv.23-26)

Notice that the psalmist doesn’t become bitter or angry with God. Instead, he is confused: Why would God allow this suffering if he has committed to Israel in the Mosaic Covenant?

(44:23) The psalmist calls on God to return to his people.

(44:24) Hiding his face is similar to forgetting the people.

(44:25) They have hit rock bottom.

(44:26) He pleads with God based on God’s “unfailing love,” rather than his own good works.

Psalm 45 (A royal wedding)

This is a royal psalm and “functioned as a wedding song at the occasion of the wedding of a royal couple.”^[92]

The groom (vv.1-8)

(45:1) The psalmist is a gifted and skilled writer, so he wants to use these gifts to glorify the king (and God).

(45:2) The king is a human being (“most excellent of men”), and he is “anointed” by God “forever” (2 Sam. 7:11-16).

He has wise speech (Lk. 4:22-23).

(45:3) He is a majestic warrior. God himself has “splendor and majesty” (Ps. 96:6; 104:1; 145:5).

(45:4) He bases his life on truth, humility, and righteousness. He is humble, but exceedingly powerful (“let your right hand display awesome deeds”). He isn’t supposed to be an evil king like Saul, using his power for his own gratification. He’s supposed to be a humble king like David. This is why the Davidic Covenant is alluded to in verse two.

(45:5) He has military power over the nations.

(45:6) Wait a minute! How can he still be talking to the king, when he suddenly calls the king “God”? See comments on (Heb. 1:8) Does Psalm 45:6 refer to Jesus or to Yahweh?

He is a just king.

(45:7) He is an anointed king. Again, we see that this God has a God over him. Clearly, the Jewish people weren’t polytheistic, so how can there by two persons both referred to as God?

(45:8) This king is decked out with beautiful clothes, and he enjoys good music.

The bride (vv.9-17)

(45:9) He is getting married to a woman decked out in gold. The “gold of Ophir” refers to exquisite gold (cf. 1 Kings 9:28; 10:11).

(45:10) The psalmist turns now to the bride of the wedding. He tells her to leave behind her father, and instead, look to her husband.

(45:11) This king loves her, and she is supposed to honor him in marriage. She shouldn’t try to call him away to worship Pagan gods (cf. 1 Kings 11:1-13).

(45:12) Many suitors have pursued this woman of “Tyre.” Do they want her for her money?

(45:13) Again, the bride looks beautiful for her wedding day (v.9).

(45:14) Her friends bring her out to meet her husband.

(45:15) They enter the palace for the wedding, and they are beaming with joy.

(45:16) Her sons will become princes under the king—her husband.

(45:17) They will remember her forever.

Psalm 46 (The mighty presence and protection of God)

Regarding the term “alamoth,” the NET note states, “The meaning of the Hebrew term עֲלָמוֹת (alamoth, which means ‘young women’) is uncertain; perhaps it refers to a particular style of music. Cf. 1 Chr 15:20.”

(46:1) God is our refuge (protection, defense) and our strength (power, offensive). He can protect us or lead us into battle. He is always present—even if we can’t sense him. God is both great, and he is near. Transcendent and immanent.

Pastor Joe Focht says that this verse is engraved on Martin Luther’s tombstone.

(46:2-3) There are four “toughs” here: (1) the Earth being removed, (2) the mountains falling into the sea, (3) the storms, and (4) the mountains shake. All of these geological effects are unimaginable. He is more stable than the Earth itself—more stable than the mountains. This firm foundation is why we don’t need to be afraid.

(46:4)

(46:5) God protects his Temple and his city. Though the earth, mountains, and seas are being moved (vv.2-3), God’s city will not be moved.

(46:6-7) While all hell is breaking loose with the nations, God is protecting his city. It doesn’t say that the hosts of the LORD are with us, but the LORD of the hosts is with us.

(46:8) God brings judgment.

(46:9) But he also stops wars.

(46:10) Our role is to be still in the knowledge of God’s power. He is in control. With all of our information technology bombarding us, when do we make time to sit quietly with God?

He doesn’t say that God might be exalted, but that he will be exalted.

(46:11) This is why we don’t need to be afraid (v.2).

Psalm 47 (Yahweh is King over all the Earth)

This is a psalm of praise and thanksgiving. The psalmist longs for the day when all people will acknowledge Yahweh for who he is: Lord of the Earth.

(47:1) Even the nations are included in this praise and thanksgiving. When kings celebrated coronation, the people would clap and praise the king (2 Kings 11:12). They also shout their praise. This sounds like rock concert, where the excitement is high.

(47:2) Yahweh isn’t just a local deity—like the deities of the ancient Near East. He is the God of all the Earth.

(47:3) He subdues the nations, because he is Lord of the nations. God will crush Satan under our feet too (Rom. 16:20).

(47:4) They don’t have pride in themselves, but in God.

(47:5) The NASB reads, “God has ascended with a shout.” He is the one shouting and blowing the trumpet, according to the NASB.

(47:6) We’re commanded to sing praises to this awesome King (mentioned four times in one verse!).

(47:7-8) He is the king over all of the Earth, and he reigns over all of the Earth.

(47:9) The psalmist longs for the day when all people will serve Yahweh (cf. Ps. 72:8-11).

Psalm 48 (God in his Temple and his City)

This is a psalm of praise to God.

(48:1) God isn’t an evil tyrant who forces us or threatens us to praise him. He is “worthy of our praise.”

Why does the psalmist bring up the Temple in this context? Is it the fact that he’s mentioning the praise of God? And this was done in the context of temple worship? VanGemeren writes, “They looked on the city, mountain, and temple as symbols of God’s presence with his people. Therefore the psalmist uses the geographical/spatial references to express the joy of God’s people with the blessed presence of God. Von Rad calls this revelation of God’s identification the kenosis of the OT: the beauty of Yahweh’s condescension to the needs of his people (Rad, Gerhard von. Old Testament Theology. OTT. Translated by J.A. Baker. 2 volumes. Philadelphia: Westminster, 1961, 1967, 1:367).”^[93] How much of a greater kenosis do we have in Jesus! (Phil. 2:5-8)

(48:2) The Temple was beautiful to show the beauty and transcendence of God. Now that we’re in the new covenant, God fully revealed his “temple” through the death and resurrection of Jesus—his perfect image bearer (Jn. 2:19-21).

(48:3) God is specially present and protective of the fortresses in Jerusalem.

(48:4-5) The Pagan kings fled in terror at the sight of God defending his city.

(48:6) We shouldn’t be afraid; they are the ones who should be afraid!

(48:7) When an eastern wind came through, it would break the ships in half (cf. Isa. 27:8).

(48:8) They not only heard about God’s protective nature, but they saw it for themselves.

(48:9) God isn’t just a protector. His essential nature is love. When they were in the protection of God (i.e. the temple), they were supposed to meditate on his love.

(48:10) The whole world praises God for his righteousness.

(48:11) In a personified way, the mountain itself rejoices. The people are glad—not embarrassed—about God’s judgments.

(48:12-13) The listener is supposed to look at what God has given to his people and pass this along to the next generation.

(48:14) Today, the fortresses and temple of Jerusalem are long gone. But God has become our guide through Jesus Christ.

Psalm 49 (Materialism and eternal life)

This is a wisdom psalm about the perils of wealth.

(49:1) This is a universal message for all of mankind—not something unique to Israel.

(49:2) This message is for the rich and the poor. All socio-economic classes need to hear about this.

(49:3) He has wisdom on his lips, because he meditates in his heart. The terms (“wisdom” and “understanding”) “are pluralized forms and may be used to intensify the meaning: ‘great wisdom’ and ‘great understanding.’”^[94]

(49:4) He has been listening (reading?) proverbs (or the Proverbs?). He expresses what he’s learned in a song on the harp.

(49:5-6) The rich have their money and resources, but the psalmist is the one who doesn’t have anything to fear. This almost sounds like a taunt: “Why should I be afraid of that?”

(49:7) If he’s thinking of forgiveness here, then he’s making the point that we can’t pay for one another through our wealth. God is the Cosmic Judge who can’t be bribed. VanGemeren writes, “Because ‘death’ is the common experience of mankind, rich and poor alike, the rich cannot boast of any advantages over the poor.”^[95]

(49:8) Our souls are worth more than money. Peter writes that Jesus purchased our souls with the costly commodity of his “precious blood” (1 Pet. 1:18-19).

(49:9) We can’t purchase eternal life. VanGemeren writes, “He may live on a grandiose scale so as to give the impression that he will live forever; but he too must ultimately face death for what it is.”^[96]

(49:10) Death is the common denominator of all people.

(49:11) They made a big name for themselves, but it all ends the same way (e.g. “Rockefeller Plaza”). VanGemeren writes, “Apart from archaeologists few people are interested in the tombs of the rich. Their end is in death, and they are forever cast out from their wealth and real properties.”^[97]

(49:12) No analogy captures every similarity—just one aspect that is similar. We aren’t like animals in all respects, but we are like animals in one respect: we die.

(49:13) Self-righteousness and self-trust result in oblivion.

(49:14) How are these people “like sheep”? Is it in the sense that they are foolish? Oblivious? Gullible? Find security in the numbers of others in the pack?

The psalmist personifies death. Death is a villain—a predator—that “feeds” on these people.

Their homes on Earth were mansions, but their home in death is decay in the grave.

(49:15) The psalmist believed in eternal life. He didn’t think his fate ended at death. God will “redeem” or pay a large price to buy him out of death.

(49:16-17) When we see the rich, we usually stand in awe of their wealth. The psalmist reminds us not to gawk at his mansions. The rich only hold onto these commodities temporarily. We are stewards—not owners—of our possessions.

The term is translated “be afraid” (NASB), “overawed” (NIV), or “be dismayed” (NLT).

(49:18) One of the false beliefs of the wealthy is that they believe they are blessed, when they are not (cf. Rev. 3:17). People believe that the prosperous are worthy of praise, but they are not.

(49:19) They foolishly forfeit eternity for a bunch of temporal stuff.

(49:20) He compares this man to a beast who only lives for his appetites and gratification. When we deny God’s teaching on materialism, we don’t become more human, but less.

Psalm 50 (God’s reasons for judgment)

This is a psalm of Asaph. Commentators have difficulty identifying the genre of this psalm. One commentator refers to it as “a literary tapestry in which stylistic, thematic and form-critical patterns have been articulately interwoven.”^[98]

(50:1) God rules over the whole Earth from the east to the west.

(50:2) He is specially working in Zion (Jerusalem). Regarding God shining forth, VanGemeren writes, “The ‘light’ of God’s presence was evident in the glory-cloud in the desert (Ex. 13:21-22; Num. 9:15-23). The same God repeatedly showed Israel the ‘light’ of his presence (cf. 4:6; 18:28; 27:1; 36:9; 43:3).”^[99]

(50:3) God is not passive and silent. When he comes, you’ll know it.

(50:4) He is going to come in judgment. He’s calling the heavens and earth as personified witnesses.

(50:5) In judgment, God gathers his own people first, who sacrificed to him.

(50:6) Something about the created order tells us that the Creator is righteous.

God’s judgment on the RELIGIOUS (vv.7-15)

(50:7) God shows up to hold a court case against Israel.

(50:8) There wasn’t anything wrong with the sacrificial system.

(50:9-12) Yet God tells them that he doesn’t need their worship or sacrifices. God owns the entire Earth. VanGemeren writes, “Unlike pagan religions, God needs nothing from his subjects.”^[100]

Note that in verse 9 he refers to “your stalls” and “your pens.” Do these really belong to the people? No, God repeats that these are all “mine… mine… mine” (v.10, 11, 12).

(50:13) God isn’t hungry or malnourished. He’s self-existent and doesn’t need our sacrifices to eat dinner.

(50:14) Instead, he wants our thanks—not for his benefit—but for our own.

(50:15) He wants us to call out to him. He isn’t the one who is in need; we are. He wants humility in his people—not a brazen self-sufficiency.

God’s judgment on the REBELLIOUS (vv.16-21)

(50:16) God hates that people just talk about his truth. He wants us to trust and live it out.

(50:17) They talk about it, but really hate what God says.

(50:18) They steal and commit adultery.

(50:19) They lie.

(50:20) They slander their own brothers.

(50:21) Because God was silent, they thought that he approved of what they were doing. But he is no longer silent (v.3). The problem with the wicked is that they have a “god” in their own image, rather than knowing the true God.

Judgment for the religious or the rebellious

(50:22) God will bring judgment.

(50:23) It is the person who gives thanks to the Lord that receives salvation (cf. Rom. 1:21ff).

Psalm 51 (Listening in on Repentance)

This is a psalm of David, and the superscription tells us the setting for him writing this psalm: “When the prophet Nathan came to him after David had committed adultery with Bathsheba.” We read about this event in 2 Samuel 11-12.

Note that this psalm was written to the “director of music.” In other words, David wrote this so that the people would publicly sing about (and hear about) his gross sin.

VanGemeren notes that there are not any questions in this psalm.^[101] David wasn’t confused about his sin; instead, he knew he was in the wrong and needed help.

When Thomas Moore confronted Henry VIII, the king had him beheaded!

David committed both a sin of passion and a sin of being cold and calculated. The grace of God can forgive any sin in a repentant person.

David’s admission of guilt directly corresponds to his petitions in this psalm.

(51:1) He doesn’t plead for God’s mercy based on what he deserves, but based on God’s “love” and “compassion.”

(51:2) He wants “all” of his sin taken away.

Problem #1: Moral Guilt (vv.3-4)

(51:3) David didn’t justify his sins. We might imagine him saying, “It was Uriah’s fault… War is dangerous… Why would an attractive married woman bathe naked on the roof…? What was I supposed to do? I couldn’t control my libido. I really didn’t like Nathan’s tone when he rebuked me!” Instead of offering excuses, caveats, or justifications, David uses three words to define sin.

“Transgressions” makes the “fist of a revolutionary” according to Waltke. It refers to rebellion. Is it significant that this word is in the plural, rather than the singular?

“Iniquity” means to twist God’s command.

“Sin” means to fall short.

(51:4) We usually think of sin as sociological—not theological. Since God created the standard, we ultimately sin against him.

God had given so much to David as the king of Israel, and he spoiled all of that with his sin.

Problem #2: Congenital Sin (vv.5-6)

(51:5) He isn’t excusing himself (like Freud would). He’s asking God to fix his inherent problem. The reason he sins is because he is a sinner by nature.

(51:6) Up until this point, David had been conspiring to create a cover-up. Now he wants God to come into his heart and teach him truth (and honesty?). The best place to seek refuge during a time like this is in the word of God.

Petition #1: Forgiveness from Moral Guilt (vv.7-9)

(51:7) When people were ceremonially unclean, they needed the priest to cleanse them in this way (Lev. 14:4?). He wants cleaned so he can be in the presence of God’s people. He needs God himself to wash him, rather than washing himself. VanGemeren writes, “The priest, being satisfied that the unclean person had met the requirements for purification, would take a bunch of “hyssop” and sprinkle the person with water, symbolic of ritual cleansing. Here the psalmist petitions the Lord to be his priest by taking the hyssop and by declaring him cleansed from all sin.”^[102]

(51:8) He wants God to bring joy back into his life. Unrepentant sin robs us of our joy. VanGemeren writes, “The joy is more than an emotional expression; it is a contented resting in God.”^[103]

(51:9) “Hide your face” is synonymous with “blot out.”

Petition #2: Creation of a new self (vv.10-19)

(51:10) David problem started with his sin nature (v.5). So the solution needs to be a new nature (cf. 2 Cor. 5:17). He uses the Hebrew word bara (“create”), which refers to a sovereign act of God.

(51:11) In the old covenant, David saw King Saul lose the Holy Spirit (1 Sam. 16:14). However, now that we’re in the new covenant, we would never pray something like this, because we have been “sealed with the Holy Spirit” (Eph. 1:13-14; 2 Cor. 5:5).

(51:12) David has lost the joy of the Lord, and he asks God to bring it back into his life. If David was completely unwilling, then he wouldn’t even pray a prayer like this. There must be some willingness on our part. Yet David realizes that he wants God to help him with his unwillingness.

(51:13) He needs God to change his heart before he’s ready to teach others. Otherwise, it would be the blind leading the blind.

(51:14) He cries out to God to be saved. VanGemeren writes, “Deliverance here is from ‘bloodguilt’ (lit., ‘bloods,’ v. 14). ‘Bloodguilt’ could signify either the judgment resulting from a grave sin requiring the death penalty (cf. Ezek 18:13) or the sin that led to the death of an innocent man (cf. 2 Sam 12:5, 13). The man who has tasted the grace of God in life cannot but praise him for a new lease on life.”^[104]

(51:15) He wants to praise God for his salvation.

(51:16-17) There was no sacrifice given for adultery. The Law didn’t call for sacrifice for adultery; he called for stoning.

God doesn’t want formalism and religiosity; he wants a humble and broken heart.

“Contrite” is literally “a broken and crushed heart” (see NET note).

(51:18-19) David isn’t against the sacrificial system. He knows that God instituted it. He simply knows that repentance comes first in order and in priority to God.

Application

If you have been through sin and repentance like David, then teach others like David did (v.13).

Beware the urge to overlook small decisions.

Beware of the temptation to justify your sin.

Beware of judging David.

Psalm 52 (Might Man versus the Mighty God)

The superscription tells us that David wrote this psalm during the time when Doeg murdered the priests of Nob (1 Sam. 22:17ff). Maybe Doeg serves as an archetype for the wicked described in this psalm. Perhaps he is David’s foil. VanGemeren states that the genre of this psalm is complex, but it can be understood as a “psalm of trust.”^[105]

(52:1) David addresses a man who thinks he is “mighty.” He is a boaster. Yet in God’s eyes, he is a “disgrace.”

(52:2) The wicked man plans destruction for others, but he will face “destruction” himself instead (v.5).

(52:3) Evil and falsehood are parallel. Good and truth are parallel.

(52:4) He personifies the wicked man as a deceitful tongue. The psalmist saw this tendency in himself, and prayed that God would take this from him (Ps. 120:2; cf. Jas. 3:1-12).

(52:5) David is sure that this man will face judgment.

(52:6) In an honor-shame culture, it would be a horrible fate to be laughed at. Elsewhere, we see that this attitude toward those under judgment shouldn’t be vindictive (Job 31:29; Prov. 24:17).

(52:7) The chief problem with this man was that he refused to trust God. Instead, he trusted his wealth and his power and “might” (v.1).

(52:8) Why does he compare himself to an “olive tree”? Is it in the sense that olive trees are stable and firmly rooted? This could make sense in the contrast to the wicked being “uprooted” (v.5). Is it in the fact that they bear good fruit? VanGemeren writes, “He is like a luxuriant, productive olive tree. The olive tree may last for hundreds of years and is a symbol of longevity and usefulness. Olives are used for food and oil. A productive olive tree supplies about six gallons of oil per year.”^[106]

(52:9) He trusts that he will praise God forever, rather than facing destruction (v.5). He is trusting God during this difficult time in his life. He looks forward to trusting him forever. Instead of boasting in themselves (v.1), David praises and boasts in God.

Psalm 53 (The wicked and God’s judgment)

This psalm of David is parallel with Psalm 14, having only minor differences. Why would David basically repeat the contents of this psalm? What was it that made him emphasize this topic, rather than others?

The key points are in the fact that the fool rejects God (“There is no God”). The root of their sin is theological. God is looking for people who search after him, but he can’t find any (v.2). The righteous shouldn’t fear people like this (v.5).

Why does the Bible contain this twice? Pastor Joe Focht says, “Because we need to hear it twice.” Like raising kids, we need to hear the same message more than once. Furthermore, Paul quotes this passage in Romans 3 to prove his point about total depravity (Rom. 3:10-12). So really, we have it in Scripture three times—not twice.

Psalm 54 (Gaining confidence in God during persecution)

The context for this psalm of David is when the Ziphites betrayed him (1 Sam. 23:19; 26:1). The Ziphites were from Judah—David’s own tribe. It must have been especially painful to be persecuted by his own people.

(54:1) He pleads for rescue based on God’s name and God’s power—not his own.

(54:2) He pleads with God to listen to him.

(54:3) They are strangers, ruthless, and men who don’t know God. Their problem is theological.

(54:4) God is the helper and sustainer.

(54:5) This isn’t karmic law. He prays that God would be the one to judge these people, because of his faithfulness.

(54:6) Why is it “good” to “praise” God? Is it morally good? Is it good for me?

(54:7) God has always come through in the past, and he will continue to come through. By the end of the prayer, David gains a supernatural confidence in this dire situation. He is seeing his present situation through the eyes of faith.

Psalm 55 (Running from the pain of betrayal from a friend)

VanGemeren calls this an “individual lament.”^[107] David is being persecuted by enemies. Later in the psalm, we discover it was one of his close friends (perhaps Ahithophel). During Absalom’s coup, Ahithophel abandoned David (Ps. 41:9; 55:12-14) and supported Absalom’s revolt (2 Sam. 15:12).

David’s sorrow (vv.1-8)

(55:1) David pleads with God for him to listen to him and answer him.

(55:2) He is feeling caught up in a frenzy of negative thoughts.

(55:3) The enemies stare and speak words of suffering. Not all persecution is physically violent. Some is verbally aggressive and abusive.

(55:4) He is worried about death. His heart pounds uncontrollably in his chest.

(55:5) He is filled with fear, trembling, and horror. These feelings are overwhelming him. David was a manly man if there ever was one; yet he’s forthright with God about his weakness and his emotions.

(55:6-8) He wants to flee from his circumstances. He wants to run from his problems. When we go through suffering, we all face this temptation—the desire to run and not look back. Will David be a runner, or will he stand and trust God?

David’s anger (vv.9-15)

(55:9) He prays that God would intervene, confusing his enemies. Could this be an allusion to how God confused the speech of humans at Babel (Gen. 11)?

(55:10) Are the wicked men climbing the walls to get inside, or are they on top of the walls looking down? The rest of the verses explain that they are inside the city, causing havoc.

(55:11) What is the relationship between “threats” and “lies”? Why does he refer to these as “destructive forces”?

(55:12-14) Here we discover that his real enemy was a former friend! This section builds up to the dramatic words, “But it is you.” David says he could handle an enemy coming after him, but a friend? He’s wrestling with betrayal. He speaks more about his untrustworthy friend in vv. 20-21.

(55:15) He wants God to judge his enemies.

David’s faith (vv.16-23)

(55:16) By contrast, David trusts in God.

(55:17) This seems like metonymy to me (i.e. “from head to toe”). David is saying, “I prayed in the beginning of the day (‘morning’) and the end (‘evening’), well as every time in between (‘noon’).”

(55:18) God pays a ransom to protect David.

(55:19) He believes that God is the King, who will judge the wicked. One of the problems with the wicked is that they are adamant in rebelling against God.

(55:20) People could make agreements or “covenants” with each other. David’s untrustworthy friend made covenants, but broke them. By contrast, God never breaks his covenants, because he “cannot lie” (Heb. 6:18).

(55:21) His words and his works don’t match one another. What he says with his lips is different than what he does in his life.

(55:22) There is something about casting our cares onto God that allows him to sustain us. This is the lesson that David learned from this trial in his life: He learned how to cast his cares on the Lord.

(55:23) Does God cut their lives short?

Psalm 56 (God’s protection)

This is a psalm of David. According to the superscription, David wrote it when the Philistines captured him in Gath (1 Sam. 21:10-15). He is mostly frustrated with how he is being slandered, and how his enemies “twist” his words (v.5).

(56:1) He feels overwhelmed by his attackers, who are relentlessly pursuing him. VanGemeren writes, “Instead of building up gradually to his complaint, the psalmist pours out his heart immediately.”^[108]

(56:2) They slander him out of pride.

(56:3) When David felt fear, he wanted to trust the Lord even deeper. His fear drove him to even greater trust.

(56:4) Emergent theologians argue that evangelicals are guilty of “bibliolatry,” where we worship the Bible. No such warning is ever given to us in Scripture. Instead, David “praises” God’s word. God’s word is an extension of his nature. Praising his word is closely associated with trusting God.

Resting in God’s word allows him to have confidence over his fears of man-pleasing.

(56:5) David doesn’t twist God’s word, but his enemies twist his words.

(56:6) They plan how they’re going to harm him.

(56:7) He wants God to judge righteously.

(56:8) God keeps track of David’s tears and his prayers. This is the reason for God’s justice in the rest of the psalm. Could God be good if he looks at suffering indifferently?

(56:9) Since the enemies were more powerful than anything he could handle, David would treat it as a sign of God’s favor if God intervened.

(56:10-11) Similar to verse 4. Notice the connection between “praising the word” and how he “will not be afraid.”

(56:12) David expresses his loyalty to God, rather than the fear of man.

(56:13) God rescued David so that David could walk with him.

Psalm 57 (God’s protection)

This is a psalm of individual lament. VanGemeren believes that psalms 56 and 57 “may well be read together.”^[109] The superscription places the composition of the psalm either during David’s flight from King Saul at Adullam (1 Sam. 22:1ff) or at En Gedi (1 Sam. 24:1ff), when David hid in the cave. As he’s sitting in a cave, he picks up his quill pen and parchment to write a psalm to God.

(57:1) David believes it would be a “mercy” of God for him to be allowed to take “refuge” in him. He pictures God like a protective bird, covering him with his wings. David wanted to cling to God during this time of difficulty. He doesn’t want God to take him out of the “disaster,” but to protect him through it.

Pastor Joe Focht points out that David doesn’t make refuge, but he takes refuge.

(57:2) God has purposes, and he fulfills those purposes.

(57:3) God rescues based on his love.

(57:4) David pictures his enemies as ravenous animals. Even though he is surrounded by these enemies, he has learned to be calm in God’s presence.

(57:5) God’s glory is over all the Earth already (Ps. 19:1-4). Why does David pray for something that is already true?

(57:6) There is a lot in the psalms about the enemies being hoisted on their own petard.

(57:7) This calms David’s heart.

(57:8) David expressed his soul by playing music.

What does it mean that he will “awaken the dawn”? Pastor Joe Focht takes this to mean that David is awake before the dawn, rather than being woken up by the dawn.

(57:9) David cared about the Gentile peoples. He wanted them to see the glory of God (v.5).

(57:10) God’s love can reach to the skies, so why couldn’t it reach to the Gentile peoples around the world? (v.9)

(57:11) He wants God to have his rightful place in the world.

Psalm 58 (The unrighteous rulers versus the Righteous Ruler)

This is a lament psalm. It is an imprecatory psalm—whereby the psalmist calls down God’s judgment on the enemies of God (see “What about the ‘Cursings’ in the Psalms?”). He goes from looking at the unrighteous rulers to the Righteous God.

(58:1) This sounds like a rhetorical question: The rulers aren’t righteous. The NASB renders this more literally (“rulers” is literally “gods”). Because the rulers are so powerful, they are pictured as “gods” compared to the men. They are shown in contrast to the “God who judges” at the end of the psalm (v.11).

(58:2) The problem begins in their hearts, devising injustice. But it transfers eventually to the hands.

(58:3) Their problem begins in their nature (“from birth” “from the womb”).

(58:4-5) VanGemeren writes, “The wicked are as dangerous as the venomous cobra that bites his trainer when touched and handled by him.”^[110] It’s interesting that David uses a symbol familiar to the Pagans to describe the wicked.

(58:6) He wants God to violently disarm his enemies.

(58:7) Water slowly dries up when it flows away. Maybe David isn’t praying for an instantaneous answer to prayer. He doesn’t pray that they will not be able to use their arrows; rather, their arrows will be ineffective (“blunted”).

(58:8) Why does he compare them to a slug melting away? VanGemeren thinks the similarity between the “slug” and the “stillborn” is that neither see the sun.^[111] Is it in the sense that they are stuck? Is it in the sense that they will have a painful death? In the sense that they will be utterly helpless? That seems to be the thought in the next strophe: a stillborn child is utterly helpless.

(58:9) Does this refer to a fire pit warming the pot? The “green or dry” would refer to the quality of the brush of thorns used as kindling. VanGemeren writes, “This verse is most problematic…. The exact nature of the happening is not so clear because of the present ambiguity of the Hebrew text.”^[112]

(58:10) It isn’t that the righteous pour a foot bath for their feet with the blood of their enemies. Rather, VanGemeren argues that the blood bath occurs on the battlefield. He writes, “It is not so much the case that they are bloodthirsty but rather that they delight in justice. The reign of terror must come to an end! Isaiah portrays the Lord as the Divine Warrior coming with red garments, stained by the blood of his enemies (Isa 63:1–6). Here the godly join in the victory march, as they too have been granted victory. The imagery of feet in blood portrays the victory (cf. Isa 63:1–6; Rev 14:19–20; 19:13–14), rather than the gruesome picture of people relishing the death of the wicked.”^[113]

(58:11) This verse comes full circle with the beginning of the psalm (v.1). Just as there were unrighteous rulers, God is a righteous ruler by contrast.

Psalm 59 (Persecution when you didn’t do anything wrong)

It is difficult to identify the genre of the psalm. Is it an individual lament or a corporate lament?^[114] The setting for the psalm is “Saul sent men and they watched the house in order to kill him.” This, of course, occurred in 1 Samuel 19:11.

(59:1-2) Does he want removal or protection from his enemies? Or both? These enemies are coming for blood.

(59:3-4) It isn’t as though these enemies have a justified reason to want to kill David. David isn’t claiming that he is perfectly righteous—only relatively righteous compared to these enemies (see comments on Psalm 18:22-24—How can David claim that he is “blameless”?).

(59:5)

(59:6)

(59:7) These wicked men don’t believe they are accountable to God. They don’t believe that God can hear them.

(59:8) God sarcastically laughs at the self-imposed power of the nations. God isn’t worried about these enemies. He can handle them easily.

(59:9) This God is David’s strength.

(59:10) God will lead the way. David will go in behind him.

(59:11)

(59:12) David really emphasizes the words that the enemies speak—not just their works.

(59:13) God’s judgment will speak to the nations about his reality—much like the plagues of Egypt spoke to the nations in the ancient Near East.

(59:14-15) In their current state, the enemies are like animals searching for food.

(59:16-17) David’s mind and heart were electrified enough to sing out loud to God. He focuses on his attributes of “strength” and “love.”

David started by asking God to save him. He ends with being secure in God’s strength and love.

Psalm 60 (Experiencing abandonment from God)

The historical context for the psalm is David’s success in battle (2 Sam 8:1-14; 10:16; 1 Chronicles 18:1-13). The genre of the psalm is a national lament.^[115] VanGemeren introduces the psalm by writing, “This psalm raises the issue of divine abandonment and challenges the godly to abandon themselves to the love and compassion of a wise God.”^[116]

(60:1) David was going through a time in his life with the Lord where he felt rejected.

(60:2) The whole nation seemed to be falling apart.

(60:3) God is seen as the active cause behind the problems in Israel. Why does he compare God’s judgment to an abundance of wine and being drunk? (For more on this concept, see Ps. 75:8; Isa. 51:17, 22; Jer. 25:15-29)

(60:4) God raises up a “banner” in the midst of this. In ancient warfare, armies would gather to the banner of the general or king to unify their forces.

(60:5) God is the only one who can bring about judgment (vv.1-3). He is also the only one who can save them. David didn’t believe in a deistic and detached God, but the God who intervenes into his world.

(60:6-8) As a righteous King, God speaks from his throne room. By naming all of these nations, David is communicating that God is sovereign over “all the regions that make up the heritage of Israel in Palestine and Transjordan. He is also sovereign over the nations: Moab, Edom, and Philistia.”^[117]

Regarding Ephraim and Judah, VanGemeren writes, “Ephraim is called a ‘helmet’ (lit., ‘the strength of my head’), symbolic of force; Judah is a ‘scepter’ (cf. Gen 49:10), symbolic of dominion and governance. Ephraim represents the northern and eastern tribes, Judah the southern tribes. Thus all tribes share in God’s rule over the nations.”^[118]

The “washbasin” communicates that Moab is Yahweh’s servant, washing his feet after the battle.

(60:9) Who else could lead David into battle but Yahweh?

(60:10) God’s judgment is still a stark reality, and yet David prays for help during this trial.

(60:11) He learns through this suffering that God is the only one who can deliver him.

(60:12) If God is a part of the picture, they can win against these overwhelming odds.

Psalm 61 (Seeking refuge in God)

This psalm of David can be categorized as an individual lament, a royal psalm, or a royal lament psalm.^[119]

(61:1) He’s praying that God would listen. He wants to know that he isn’t just talking to the ceiling.

(61:2) Regarding how David calls to God “from the ends of the earth,” VanGemeren writes, “Though the phrase ‘from the ends of the earth’ may denote a geographical distance away from the land (cf. 46:9; Deut 28:49), it is also a metaphor for despair, alienation, and spiritual distance from the Lord.”^[120] The ‘higher rock’ refers to being in God’s protection as verse 3 makes clear.

(61:3) He viewed his relationship with God as more protective than a strong, fortified tower.

(61:4) A “tent” isn’t a strategic fortress. But if God is dwelling in this tent (i.e. the Tabernacle), then it is the safest place to be.

(61:5) Is it right or wrong to make “vows” to God?

NLT renders “heritage” as “inheritance.”

(61:6) If each year equaled a generation, then how long would the king be living?

(61:7) Here David just comes right out and says that he wants to live in God’s presence “forever.” He understood that this was because God was loving and faithful—not because of his own good works.

(61:8) David knew that he could only fulfill his vows if God intervened to be “loving” and “faithful.”

Psalm 62 (Trusting in God alone)

This is a psalm of confidence.^[121]

(62:1) “Soul rest” and “salvation” are parallel thoughts. This is a good passage on sitting in silence with God (“My soul waits in silence for God only” NASB; see also verse 5).

(62:2) God gives him physical and emotional protection (“I will not be shaken” implies emotional security). Note that he says that this comes from God “alone” in verses 1 and 2.

(62:3-4) David contrasts God with humans. By asking “how long?” VanGemeren writes, “The godly hereby calls on the ungodly to give up their evil.”^[122]

(62:5-6) Again, he mentions God “alone.”

(62:7)

(62:8) Trusting God and pouring out our hearts are placed together.

(62:9) Whether low or high class, both are but a “breath.” VanGemeren notes, “But it is equally possible to treat both colons of v. 9 as a general reference to mankind: ‘Mankind is but a breath; mankind is but a lie.’”^[123]

(62:10) Immoral money is a very poor substitute for God.

(62:11) God has two attributes that God praises: strength and love. From these, he believes that God will reward or judge all people.

Psalm 63 (Thirsting and hungering for God)

The historical setting is either when David was fleeing from Saul (1 Sam. 23) or from Absalom (2 Sam. 15:13ff).

(63:1) David lacks physical water, because “he was in the Desert of Judah” (see superscription). Yet he makes this a metaphor for “thirsting” for God himself.

(63:2) He has seen the power and glory of God before, and this left a lasting impression on him.

(63:3) God’s love was better than his own life.

(63:4) After connecting with God’s power and love, David wants to give praise for who God is.

(63:5) God’s love and power are like food for David’s soul.

(63:6) He stays up thinking about God, rather than his problems or anxieties.

(63:7) He takes protection in God (by praising him and thinking about him?).

(63:8) God sustains David’s soul when he connects with him in this way.

(63:9-10) The wicked will not get these benefits. What a contrast with David’s serene life under God’s protection!

(63:11) These promises aren’t just for the king, but for “all who swear by God’s name.”

Psalm 64 (Protection from enemies)

This psalm of David is an individual lament.^[124]

(64:1) He wants to know that God is listening to him when he prays. He’s wrestling with fearing the enemy and the “threat” of the enemy.

(64:2) He wants protection (hiddenness) from his enemies.

(64:3) He is concerned with their words, first and foremost.

(64:4) These enemies are the type of people who attack the innocent without warning. While David wants God to “hide” him, the enemies “hide” in ambush.

(64:5) They like to invent new ways of harming innocent people.

(64:6) They use their God-given intellect and creativity to harm people. VanGemeren states that the use of the word “perfect” is a play on words: “In opposition to the ‘innocent’ (v. 4, or ‘perfect,’ tām), they ‘perfect’ (v. 6, t-m-m; NIV, ‘we have devised a perfect [plan]’) their own schemings and enthusiastically hail their plans as successful.”^[125]

(64:7) This verse opens with, “But God…” God won’t stand for this! The wicked have their arrows (vv.3-4), but so does God. God is lining up his shot while the wicked are lining up theirs.

(64:8) He will turn their devices against them.

(64:9) God will use them as an example to the nations. The nations will think about (“ponder”) God’s character as a result.

(64:10) The nations will “ponder” but the righteous will “rejoice.”

Psalm 65 (Thanksgiving to God)

This psalm of David is a thanksgiving psalm.^[126]

(65:1) NASB states that there will be “silence” rather than “praise.”

(65:2) There will be a global acknowledging of God.

(65:3) God forgave them right in the middle of a crisis of sin.

(65:4) It’s a blessing to be near to God.

(65:5) The hope isn’t only for Israel, but for “all the ends of the earth.” If David were alive today, he would probably be shocked at just how far people have decided to turn and trust God.

(65:6) Picture a mountain range. Only a massively powerful being could put that together or move it.

(65:7) The roaring seas are seen as parallel with the nations. VanGemeren writes, “God’s rule also extends over ‘the seas.’ In pagan mythology the ‘sea’ connoted chaotic and life-threatening powers. However, Israel knew that the Lord created everything and established his rule over the ‘roaring’ seas and their waves (cf. 89:9; 93:3).^[127]

(65:8)

(65:9) God cares for the people by giving them a flourishing ecosystem.

(65:10)

(65:11)

(65:12)

(65:13) David personifies the valleys and land shouting to God.

Psalm 66 (Sharing God’s goodness with others)

This is a psalm of thanksgiving.

(66:1) The psalmist personifies the Earth itself as singing to God.

(66:2) NLT takes this verse to be evangelistic: praising God to the world.

(66:3) Thinking about God’s deeds fill the psalmist with awe.

(66:4) How can this be currently true? Is this a prophetic insight about the future? VanGemeren takes this as similar to Philippians 2:10-11 where “every knee will bow.”^[128] However, this doesn’t seem to match with the language of all of them “singing praise” to God’s name. It does fit with the language of “your enemies cringe before you.” In Philippians 2, the enemies will bow to Jesus as their Lord, but not their Savior.

(66:5) He invites people to see what God has done for us. This reminds me of Philip telling the skeptic Nathanael to “come and see” Jesus (Jn. 1:46). It’s an invitation to see for yourself.

(66:6) He remembers the Exodus and the separating of the waters in the Red Sea.

(66:7) God rules and watches the nations. He’s watching for rebellions against him.

(66:8)

(66:9) The psalmist sees his life as an act of God’s grace.

(66:10) God’s testing was for their benefit. He refines them like a precious metal to be even more pure in their character and faith (cf. Prov. 17:3; Isa. 1:25).

(66:11-12) He tested them through prisons and being ruled over (by the Egyptians?). They could’ve interpreted this suffering as senseless evil, but the psalmist interpreted this as under the sovereignty of God.

(66:13-14) Vows are fulfilled because the people experienced God’s provision.

(66:15)

(66:16) He wants to share about God’s faithfulness with others around him. He doesn’t want to keep it to himself.

(66:17) “Cried out” and “praise” are parallel concepts.

(66:18) This sounds similar to the “double-minded man” in James 1 and James 4.

(66:19) He is confident that God has heard him.

(66:20) “Rejected my prayer” and “withheld his love” are parallel.

Psalm 67 (Looking forward to the Messianic Age)

(67:1) He wants God to give them grace.

(67:2) The purpose of God giving grace to them is that they would give it away to others.

(67:3) He wants all people to know about this God of grace.

(67:4) They are glad that God is a just being.

(67:5) This causes them to praise God.

(67:6) This material blessing seems to come chronologically after the other events.

(67:7) They get the blessing, while the others learn to fear. VanGemeren writes, “Without pointing to the Messiah, the psalm anticipates a glorious messianic era in which Jews and Gentiles share in the glorious presence of God. When God blesses his people, it is with the goal of provoking the nations to jealousy so that they too might come to know him, share in his blessings, and have reason to praise him.”^[129]

Psalm 68 (Yahweh: the mighty warrior)

This is a psalm of David.

(68:1) David pictures God as a mighty warrior.

(68:2) He pictures the enemies like smoke before the wind or wax before a fire. The image is that the enemies are helpless, weak, and unable to stand up against God.

(68:3) Contrary to the horror of the enemies, the righteous are filled with gladness, happiness, and joy.

(68:4) Based on God’s mighty power in war, the people should sing and praise Yahweh. VanGemeren writes, “By the ascription ‘who rides on the clouds,’ the psalmist contrasts the all-sufficiency of the God of Israel with the powers of Baal whom the Canaanites worshiped as ‘the Rider on the clouds.’ They attributed to him rain, fertility, and prosperity. Here the ‘clouds’ signify the chariot of God racing through the sky bringing blessing and curse, vindication and vengeance.”^[130]

(68:5) This mighty warrior wants to protect the fatherless and the widows.

(68:6) VanGemeren writes, “He changes sorrow to ‘singing.’”^[131]

(68:7-8) Even the heavens and earth shake in the presence of Yahweh.

(68:9) He shook the heavens to bring rain on their crops.

(68:10)

(68:11) God announced the following words to his people (see vv.12-13).

(68:12) The kings and armies leave quickly, and the people of Israel get to divide up their money. The kings left so quickly that they couldn’t take it with them, forfeiting it to the Jewish people.

(68:13)

(68:14) God scattered these kings all over the land. This means that they were defeated and isolated.

(68:15-16) He personifies the other mountains as being jealous of Mount Zion, because God rules from there. He might be referring to the people living in those regions of Bashan as well (v.22).

(68:17) God is surrounded by a massive army.

(68:18) Does Paul accurately quote Psalm 68:18 (cf. Eph. 4:8)?

(68:19) God is involved daily with the people.

(68:20) He is a rescuer.

(68:21) David is confident that God will judge people.

(68:22-23) This is really visceral language to describe the destruction of the people.

(68:24-25) God is a mighty warrior with a throng of followers praising him.

(68:26)

(68:27) Benjamin is the leader of the tribes.

(68:28) He wants God to let loose his power.

(68:29)

(68:30) Are these literal beasts? Or are these symbols for the “nations” mentioned later?

(68:31-33) There will be a global recognition of God.

(68:34)

(68:35) God takes his radical power and gives it out to Israel.

Psalm 69 (Dealing with betrayal and enemies)

This is an imprecatory psalm.^[132] It is a psalm of David.

(69:1) What interesting imagery! He isn’t quite drowning, but he’s not far from it.

(69:2) He doesn’t have a foundation on which to set his feet. He’s being tossed around in a flood.

(69:3) He has been yelling for help for so long that his voice is hoarse. Each time he yells, he holds out hope that someone will hear him, but no one does. God doesn’t seem to be found anywhere.

(69:4) This is probably hyperbole. The average human head contains roughly 100,000 hairs. This would mean that nations of people are against David.

The people senselessly hate David. He doesn’t even know why they hate him, and neither do they. John applies this to Jesus (Jn. 15:25).

(69:5) He doesn’t have a self-righteous posture.

(69:6) Why does David feel responsible for the people? Is it because of his personal sin (v.5)? He doesn’t want his sin to have a corporate effect on the faithful people in the nation.

(69:7) He’s willing to take shame for God.

(69:8) He’s rejected by his own people and family.

(69:9) Even though he’s suffering from shame and rejection, he burns with passion for God’s house (i.e. the tabernacle/temple). He feels that God is being insulted, and he takes this very personally. This passage is applied to Jesus (Jn. 2:17; Rom. 15:3).

(69:10-11) Even during a weak time of mourning, David’s enemies mock him.

(69:12) Even the drunkards mock David.

(69:13) None of this mockery stops David from connecting with God. The mockers don’t have control over him being able to connect with God.

(69:14-15) Here we discover that the waters really referred to the mockers.

(69:16)

(69:17) He prays that God would come quickly. While God may ask us to wait, it can’t hurt to ask (Jas. 4:2).

(69:18)

(69:19)

(69:20) David is a broken man. He has no one else to turn to.

(69:21) These enemies gave him gall and vinegar to eat and drink (Mt. 27:34). VanGemeren writes, “The Hebrew word ‘gall’ denotes a poisonous herb of the carrot family… and is usually translated by ‘poison’ (cf. KB, p. 866; Lam 3:5, 19; Hos 10:4; Amos 6:12).”^[133]

(69:22) This is another way of asking for justice.

(69:23) He wants these proud enemies to be humbled. Notice that he doesn’t try to be the agent of their humbling. He trusts that God would do this.

(69:24) This is a case of intensification. He moves from wrath being on them to anger overtaking them.

(69:25-27) He’s praying for justice to be done.

(69:28) David prays that these enemies would be blotted out of the book of life. Later, Jesus prays that the Father “would forgive them, for they know not what they do” (Lk. 23). The greater David (Jesus) faced a greater suffering (the Cross) and suffered with even greater graciousness.

(69:29)

(69:30) He wants to return to a time where he can praise God.

(69:31) God wants praise and thanks more than animal sacrifices.

(69:32) While the enemies are blinded (v.23), the poor will see.

(69:33)

(69:34) He personifies the created order as praising God.

(69:35) He looks forward to a time where there will be peace again in Jerusalem.

(69:36)

Psalm 70 (God, rescue me quickly!)

This is a psalm of David. Regarding this psalm, VanGemeren writes, “This psalm is virtually identical with the prayer in 40:13–17. The main differences lie in the absence of the divine name, a characteristic of the Elohistic Psalter, and in the addition ‘hasten’ at the very beginning of the psalm.”^[134]

(70:1) While God isn’t required to act quickly, it doesn’t hurt to ask (Jas. 4:2).

(70:2) Here, he doesn’t ask for his enemies to be destroyed, but to be confused, ashamed, and disgraced.

(70:3) The people who are trying to shame others are actually ashamed.

(70:4) When you seek God and find him, you discover joy and gladness.

(70:5) Again, he asks for God to move quickly.

Psalm 71 (A lifelong faith in God)

This is an individual lament psalm.^[135]

(71:1) “Refuge” in God is contrasted with “shame.”

(71:2) The basis of his rescue is God’s righteousness.

(71:3) He always has access to God’s refuge.

(71:4) He wants rescued from evil men.

(71:5) He has been building his trust and “confidence” in God since he was a boy (cf. v.17).

(71:6) Is this hyperbole? Whether he was conscious of it or not, he needed to trust in God since birth. God is the reason for his existence.

(71:7) God used David’s life to speak to many people.

(71:8) David speaks about God all day long.

(71:9) It’s like he’s saying, “God, you’ve been with me my whole life. Don’t leave me now!”

(71:10-11) The enemies are willing to attack David because they think God has abandoned him. They are willing to condemn him. He doesn’t want God to agree with them (v.9).

(71:12) He wants to know that God is close. He wants that assurance.

(71:13)

(71:14) He commits himself to a life of faith and gratitude.

(71:15) He doesn’t know just how merciful God is.

(71:16)

(71:17)

(71:18) He wants to pass on his love for God to the next generation. VanGemeren writes, “The story of God’s fidelity cannot but lead us to persevere.”^[136]

(71:19) He has recognized the uniqueness of God.

(71:20) He doesn’t ignore the harsh realities of his life. He just chooses not to make them his focus.

(71:21) He knows God’s comfort is coming. Instead of getting “shame” (v.1), he gets “honor” from God.

(71:22) His love for God becomes the basis of a song he wants to write. Musicians in our culture usually write songs about areas that are important to them.

(71:23) His joy and song are expressions of his gratitude for redemption.

(71:24)

Psalm 72 (God’s King)

This psalm was written by Solomon, and it is a royal psalm.^[137]

(72:1) Solomon wants God to give “justice” and “righteousness” to the king. The king was supposed to imitate the Cosmic King. The king was told to read and meditate on God’s word before he took office (Deut. 17:18-20).

(72:2)

(72:3) This verse shows intensification from “mountains” to “hills.” From “prosperity” to “fruit.”

(72:4) More intensification shown here: “people” to “children.” Also, “afflicted” to “needy.” This is similar to verse 12.

The kingdom lasts forever

(72:5) The kingship is a permanent establishment. While kings die, the kingdom will last forever. VanGemeren states that this “probably refers to the length of the royal dynasty rather than the individual ruler.”^[138]

(72:6) The role of the king is to enrich the people and their land—like rain nurtures the grass.

(72:7) He is going to enrich the righteous people.

The kingdom is global

(72:8) He will have a global reign eventually.

(72:9) He will curse the enemies by making them “lick the dust” (Gen. 3).

(72:10-11) All of the kings will honor him (Mt. 2; Rev. 21:26).

(72:12-13) Similar to verse 4. Most kings trample all over the needy in their nation. This King loves and defends these people.

(72:14) The blood of righteous people is precious to this great king. He greatly values their lives.

(72:15) The king gives out so much. He asks that they give back to him by giving him gold and by praying for him.

(72:16) The king gives out a rich economy for the people to flourish.

(72:17) The king is blessed so that he can bless others. He has a name that endures.

(72:18) Now the focus shifts back to Yahweh. It says that he “alone” does these sort of works. Is there a comparison here between the king and Yahweh God?

(72:19) God’s glory is bound up with the king in some way.

(72:20)

Psalm 73 (Envy and bitterness)

Who is Asaph? He was one of David’s friends—a musician (1 Chron. 6:39; 2 Chron. 5:12). He writes a wisdom psalm.^[139]

(73:1) He begins by affirming God’s faithfulness to the nation. But what about God’s faithfulness to him as an individual person?

(73:2) What had caused him to lose it spiritually? The Philistines? Satan? Lust? No, it was the sin of envy!

(73:3) Have you ever wondered why God blesses people who are proud, arrogant, or just downright evil? Asaph explores this common experience in this psalm.

(73:4) Wicked people are healthy and strong. VanGemeren writes, “For them life is now, and now seems to be forever.”^[140]

(73:5) They don’t suffer from diseases that trouble typical people. Asaph asks, ‘Why would God be so gracious to wicked people?’

(73:6) How do they use these gifts? They use them to take away from people.

(73:7) Their imaginations are set on thinking up evil.

(73:8)

(73:9) NLT states, “They boast against the very heavens.”

(73:10)

(73:11) They are convinced that God does not see what they are doing. VanGemeren writes, “They decree how things are to be done on earth and what God can do in heaven.”^[141] They are so familiar with bossing people around on Earth that they assume they can do the same for God in Heaven.

(73:12) They pursue materialism in a cavalier and “carefree” way.

(73:13) Asaph wonders why he has committed so much to the Lord. After all, he’s not getting anything out of his relationship with God! If this is how God treats you, then why even follow him?

(73:14) Jesus asks, “Don’t I have the right to do what I want with my own money? Or are you envious because I am generous?” (Mt. 20:15 NLT)

Asaph regains his spiritual sanity

(73:15) Asaph realizes how his envy affects others.

(73:16) He was feeling overwhelmed by these thoughts of jealousy, envy, and bitterness with God. He doesn’t battle his envy by beating himself up or trying harder. He meets with God…

(73:17) He comes into God’s presence.

(73:18) Materialistic pursuit is a faulty foundation for life. He compares it to “slippery ground,” like walking across your driveway when it’s covered with ice. VanGemeren writes, “The Lord has set them up for the fall. The ‘when’ is not as important as the certainty that they will slip and fall.”^[142]

(73:19) Materialistic pursuit ends so “suddenly.” And then, it’s gone forever.

(73:20) He realizes that the gifts in this world are transitory. VanGemeren writes, “The experiences of terror and anguish of mind will turn out to be little more than a nightmare, a bad dream.”^[143]

(73:21-22) Envy and bitterness makes us something less than human. We do not become stupid like an animal—but stubborn like one.

(73:23) He rediscovers the nearness of God through this inner battle.

(73:24) God is with us in this life, and he will glorify us in the next.

To be envious is to believe that God has been a poor guide.

(73:25) Envy is really valuing the gifts more than the Giver.

(73:26)

(73:27)

(73:28) What a great conclusion he rediscovers.

Questions to consider regarding envy

Am I discontent with the blessings God has brought into my life?

Does it bother me that God would bless others—even when they’re so undeserving?

Do I have the habit of turning my peers and colleagues into my rivals?

Do I believe God scrutinizes me based on gifts I don’t have? (Mt. 25:14-30)

Do I believe more gifts will cure my attitude?

Do I want more of a role than God wants for me?

Can I promote those I’m envious of?

Have I apologized for envious actions?

Psalm 74 (Has God abandoned us?)

This is another psalm of Asaph. He must’ve wrote this after the destruction of Jerusalem under the Babylonians (see v.3). This is considered a community lament.^[144]

(74:1) This psalm begins with the stirring question: Why? Has God really rejected his people “forever”? In verse 10, he asks if this will be forever?

(74:2) He prays that God would remember what he did to rescue the Jewish people.

(74:3) This must’ve been after the Babylonian invasion in 587 BC.

(74:4) They came right into God’s house and set up their emblems or “signs.” See a play on words in verse 9 regarding a lack of “signs.” VanGemeren writes, “Instead of witnessing the ‘signs’ (v. 4) of God’s presence and forgiveness (sacrifices, priestly rituals), they saw the pagan “standards” that may have functioned as tokens of their victory (see NEB: ‘they planted their standards there as tokens of victory’) or as symbols in pagan rituals.”^[145]

(74:5) VanGemeren describes the destruction of Solomon’s temple: “The beautiful carved work, described in 1 Kings 6:23–35, was destroyed by pagan axes and crowbars. The gold overlay (1 Kings 6:19–22) was stripped (2 Kings 25:13–17) off the wood. Then they burned the temple to the ground (v. 7a; cf. 2 Kings 25:9).”^[146]

(74:6) In 1972, a maniac smashed Michelangelo’s sculpture (“Pieta”) with a hammer. Imagine how sick you would feel to see that happen! The psalmist reflects on the Babylonians slashing through the ornate artwork of God’s Temple with no regard for its spiritual value.

(74:7)

(74:8)

(74:9) God went silent on the other end of the phone. Is he ever going to speak back up?

(74:10)

(74:11) Why won’t God act??

Asaph regains his spiritual sanity

(74:12) He reaffirms God’s nature.

(74:13) Who is the monster in the waters?

(74:14) What is the “Leviathan”?

(74:15) God could cause it to rain or to be a drought.

(74:16) Ancient people worshipped the sun and the moon. God is the Creator of both and sovereign over both.

(74:17) This evil nation (Babylon) came in and tore down the Temple, but God is the one who is Lord over the national boundaries.

(74:18)

(74:19) He compares the slaughter of Israel to a dove being ripped apart by wild beasts.

(74:20) He calls on God to remember his covenant. That’s his only hope: God’s own promise.

(74:21) He trusts that God will defend the weak.

(74:22) He trusts that God will defend his own cause.

(74:23)

Psalm 75 (God is stable)

Here is another psalm of Asaph. It is a corporate thanksgiving psalm.^[147]

(75:1) God’s name is synonymous with his presence (see NLT).

(75:2) God isn’t in a rush to judge. He sets the time frame.

(75:3) God is stable, even as the earth itself is shaking.

(75:4) Why would mere people boast in front of a Being like this? God is telling them to surrender their prideful attitudes.

(75:5) What is the symbolism of the horns? He mentions it again in verse 10. There both the unrighteous and the righteous have horns. It must be symbolism for their power.

(75:6) We don’t get victory or power from anyone on Earth.

(75:7) God decides who will be exalted—not people.

(75:8) This is the cup of God’s wrath.

(75:9) In contrast to the wicked who suffer judgment, the psalmist praises God in gratitude.

(75:10) God breaks the wicked, but empowers the godly.

Psalm 76 (The Cosmic King)

This is another psalm of Asaph.

(76:1) God is well-known in Judah.

(76:2) Salem, no doubt, refers to Jerusalem (cf. Gen. 14:18). This Cosmic King resides in a… tent.

(76:3) Whose weapons did he break? This must refer to the enemies (v.5).

(76:4) Asaph is overwhelmed by the splendor of God’s nature. VanGemeren writes, “The Divine Warrior is ‘resplendent’ (i.e., enveloped by light) as he shoots forth the thunderbolts.”^[148]

(76:5) God has defended Israel from her enemies.

(76:6) Horses and chariots were the “tanks” and “fighter jets” of Asaph’s day. God can bring these forces to a standstill with a word (cf. Ps. 20:7).

(76:7) No one can stand up to God’s power.

(76:8) When we submit, there will be silence and peace.

(76:9)

(76:10) This is an interesting perspective on God’s wrath. Instead of causing us to feel uncomfortable, it causes “praise” at God’s just nature. His wrath is expressed to protect the “afflicted” (v.9).

(76:11) This being is worth making a vow to. The nations can trust in him.

(76:12) He is the Cosmic King—what VanGemeren calls the “Divine Warrior”—who makes the miniature rulers shake in fear.

Psalm 77 (Remembering the Red Sea)

The author is Asaph according to the superscription. This psalm moves from lamentation to joyful reflection.^[149] Asaph remembers the miracle of the Red Sea in order to gain confidence in the present moment. VanGemeren (citing Dahood) writes that “a tenth-century date is not unlikely.”^[150]

(77:1) Is it worth crying out to God for help? Is he listening?

(77:2) He is wrestling with whether God is going to listen to his prayer.

(77:3) Why does he groan at the thought of God? VanGemeren writes, “His active remembrance of God does not give comfort but has the opposite effect: groaning and spiritual exhaustion.”^[151] This must be because his current experience is so different from what he knows in Israel’s history.

(77:4) He was having a hard time forming the words to speak with God.

(77:5-6) He seems to be comparing his current experience of depression with his past experience of God, where he would write songs about Him.

(77:7) Is God ever going to listen?

(77:8) God’s own reputation is at stake here, because his “promise” is at stake.

(77:9) God’s character of being merciful is at stake as well.

By allowing himself to ask these questions about God’s character, he gains answers and confidence in how God is still faithful.

Asaph regains his spiritual sanity

(77:10)

(77:11) He remembers God’s intervention from the past.

(77:12) He doesn’t just remember the “miracles,” but rather, all of God’s works in his life. Notice that he goes from God’s “deeds” (v.11) to his “mighty deeds” (v.12).

(77:13) God is incomparable.

(77:14) God is the real deity who can actually intervene.

(77:15) God is the Redeemer of Israel.

The rescue at the Red Sea

(77:16) The material creation (i.e. the “waters”) writhed in the presence of God. VanGemeren writes, “The Lord’s appearance is cast in the language of Canaan, where Baal was the storm-god. His power was thought to be displayed in the clouds, rain, thunder, and lightning (vv. 17–18). For Israel Baal’s alleged power was dwarfed by the awesome powers of the God of Israel.”^[152]

(77:17) During the Red Sea escape, it was raining heavily.

(77:18) Lightning and thunder shook the Earth itself. It was a powerful display of God’s intervention—not just an opening of the sea.

(77:19) God led the people—even though they couldn’t physically see him.

(77:20) He did this under the leadership of Moses and Aaron.

Psalm 78 (Gratitude for God and his Gifts)

This is a teaching or wisdom psalm from Asaph. VanGemeren writes, “The psalmist is concerned to show how Ephraim lost its special status of blessing and prominence (cf. Gen 48:15–20; 49:22–26; Deut 33:13–17) in favor of Judah.”^[153] No matter how many blessings God gave, the Jewish people still wanted more. God had to give them what they truly deserved (i.e. judgment) in order for them to appreciate his grace (i.e. blessings and gifts).

(78:1) He wants to teach the people.

(78:2) Like Jesus, he is a teacher of parables. Why does God want to communicate in “parables” and “hidden things”? Wouldn’t it just be easier to explain it openly?

(78:3) He doesn’t think he is teaching new concepts. He is rooted in what was passed down to him.

(78:4) He wants to pass this teaching down to the next generation—like the fathers passed it down to him.

(78:5) God set up his teaching so that it would be continually passed down from generation to generation.

(78:6)

(78:7) This teaching exists for the purpose of creating trust between people and God.

(78:8) It is possible to reject God’s teaching. The problem begins in their hearts. He gives some examples of people who stopped trusting God.

The men of Ephraim

(78:9) Even though God provided them with everything they needed, they refused to fight when the time came.

(78:10) The problem wasn’t a lack of knowledge, but a “refusal” to trust in God’s way.

(78:11) One of their central problems was that they forgot what God had done for them.

(78:12-16) He reminds them. God rescued the people from slavery under an evil despot, provided escape, provided food, water, etc.

(78:17) They refused to trust him—despite the historical facts. VanGemeren writes, “In reading the psalm, the reader must see the movement from “he” to “they” as an indictment against Israel. They refused to believe, even in the face of the evidence (v. 17; cf. John 6:26–31). They were skeptical about God’s ability to provide food in the wilderness (vv. 18–20). He demonstrated his powers by giving Israel manna and meat (vv. 23–29), but his anger was kindled against them so that “his fire broke out” (v. 21) and many were killed (v. 31; cf. Num 11).”^[154]

(78:18) They had a demanding attitude instead of a thankful attitude.

(78:19)

(78:20) They were saying, “Yeah, he miraculously provided water in the desert… but what about food?!” It doesn’t matter how much God blesses us when we’re in an ungrateful state like this. He can bless us over and over and over, but we always focus on what we don’t have.

(78:21-22) God was angry with their attitude.

(78:23-29) Yet God still blessed them. He brought them more food than they could eat.

(78:30-31) When they were in the middle of stuffing themselves, God brought judgment on them. Why did he wait this long?

(78:32) Whether he gave them blessings or judgment, they still wouldn’t listen.

(78:33) God took their lives.

(78:34) Apparently, the judgment worked better than the blessings.

(78:35) Instead of looking to the rock for water, they looked to God as their “Rock.”

(78:36-37) This didn’t change their hearts.

(78:38) Even with this rank hypocrisy, God still offered mercy and forgiveness.

(78:39) He had mercy on their frail and temporary nature.

(78:40) Their rebellion grieved God deeply.

(78:41-55) God did so much during the Exodus and the Conquest. He lists all of the miracles of God in rescuing his people and judging the enemies of Israel.

(78:56) But they kept testing God.

(78:57) God was faithful, but they were faithless.

(78:58) They turned to idolatry instead of turning to God.

(78:59) God rejected them.

(78:60) God left the Tabernacle, which was his holy place.

(78:61) God abandoned the Ark, which was his “splendor.” He gave to the enemies!

(78:62) Finally, he gave over his People, which was his inheritance.

(78:63) Women either had their weddings interrupted, or couldn’t find a suitable bachelor to marry, because they were all dead.

(78:64) The priests were annihilated.

(78:65) God used his judgment to wake up his people.

(78:66) It seems that the “enemies” in this context are the Jewish people (?).

(78:67-68) God abandoned Ephraim for Judah.

(78:69) He built a new sanctuary.

(78:70) He chose David from among the shepherds.

(78:71) He chose a shepherd to be the “shepherd of his people.”

(78:72) David was a wise choice.

Psalm 79 (Justice for the Destruction of the Temple)

This is another psalm of Asaph. It is a psalm of lament.^[155]

(79:1) He is praying to God during a time of disaster. The Temple has been destroyed and the city is in ruins.

(79:2) God’s people lay dead. Their corpses become food for the wild birds and beasts to gnaw on.

(79:3) Blood pours out like water. The Jews believed that you would be under God’s curse if your body was left unburied. VanGemeren writes, “The lack of burial was considered a terrible fate in the ancient Near East.”^[156]

(79:4) The people around Israel mock them. VanGemeren writes, “The curses of the covenant (cf. Deut 28:15–68; 1 Kings 9:6–9) came to haunt the people of God, as they were forsaken by God and rejected by man.”^[157]

(79:5) When you’re in a state of disaster like this, you need hope (cf. Rev. 6:10). The psalmist asks God, “Will it always be this way? How long are we going to go through this intense suffering?”

(79:6-7) He calls on God to dole out justice on the nations for destroying Jerusalem.

(79:8) He must be a second generation believer of the destruction of Israel. The sons are suffering the consequences for the sins of their fathers, but also their own sins (“our sins,” v.9).

(79:9) He asks for deliverance and forgiveness. This is a corporate prayer (“deliver us and forgive our sins…”).

(79:10) He appeals to God’s own reputation in view of the nations.

(79:11) The people were carried away into slavery and imprisonment. He calls on God to listen to their prayers (cf. Ex. 2:24; 6:5).

(79:12) Again, he appeals to God based on his own nature. The suffering of the people was really a sin against God himself.

(79:13) Sheep are defenseless. They depend fully on their shepherd to guide and protect them from predators.

If God acts, he promises to give thanks for this.

Psalm 80 (Will God protect his Vineyard?)

Here is another psalm of Asaph. The psalm is a community lament.^[158] The psalm seems to be set after the fall of Israel.

(80:1) This is similar to psalm 23, where the psalmist pictures God like a shepherd.

“Joseph” refers to the northern nation of Israel.

God is surrounded by the angels in heaven.

(80:2) In the previous verse, he pictures God as a royal king, sitting on his throne. Now, he asks him to come and fight like a king.

(80:3) Being “restored” and “saved” are parallel to God “shining his face” on them.

(80:4) God must have judged Israel. Will the judgment last forever?

(80:5) They had to eat their own tears for breakfast, lunch, and dinner. Not just tears, but a “bowlful” of there (i.e. many tears).

(80:6) The nations look at God’s people and mock them.

(80:7) Repetition of verse 3.

(80:8-9) Why does he compare Israel to a vine? Is it in the sense that they are small, not beautiful, and small? Is it in the sense that they spread massively like vines typically do when they grow?

VanGemeren notes, “Israel is frequently likened to a vine (cf. Isa 5:1–7; 27:2–6; Jer 2:21; 12:10; Ezek 15:1–8; 19:10–14; Hos 10:1). Our Lord also compared himself to a vine and his disciples to branches (John 15:1–6).”^[159]

(80:10) Israel grew into a massive plant, even covering the mountains and trees.

(80:11) Israel spread as far as the sea and the river. The river is the Euphrates and the sea refers to the Mediterranean Sea (i.e. the full portion of the land God promised to them).

(80:12) The nations are pictured as going through and pulling the grapes off of the vines—picking them bare.

(80:13) Boars were unclean animals (Lev. 11:7; Deut. 14:8). They are pictured as ravaging the great vineyard that God planted.

(80:14-15) Will God protect his vineyard? Now, the imagery slowly shifts from a vineyard to a son.

(80:16)

(80:17) Who is “the son of man” mentioned here? Is it Israel? The Messiah? The Messiah sat at God’s “right hand” (Ps. 110:1). It also seems odd that God would save his nation through the nation itself. VanGemeren writes, “The identity of “the man at your right hand, the son of man,” is discussed by A. Gelston (“A Sidelight on the ‘Son of man,’” Scottish Journal of Theology 22 [1969]: 189–96) and by David Hill (“ ‘Son of Man’ in Psalm 80 v. 17,” Novum Testamentum 15 [1973]: 261–69). Both conclude that the term refers, not to Israel as a nation, but to the king, and that this may denote an early messianic reference.”^[160]

(80:18)

(80:19) This is a repetition of verses 3 and 7.

Psalm 81 (God gave them over)

This is another psalm of Asaph.

(81:1) “Sing for joy” and “shout” are parallel.

(81:2) Asaph seems to be thinking of this musical expression like it’s an exciting massive party.

(81:3) They centered their feasts around the cycle of the moon.

(81:4) God commanded for them to have these services.

(81:5) These times of singing and shouting go all the way back to the Exodus (or maybe even before? “Joseph”).

(81:6) VanGemeren writes, “The Lord had freed Israel from the oppressive tasks in Egypt, where they had carried ‘baskets’ with clay and bricks in the pharaonic building projects (v. 6; cf. Exod 1:11).”^[161]. The “burden from their shoulders” might refer to slavery.

(81:7) Why did God need to test them? It isn’t for his benefit, but for theirs. The event at Meribah is explained in a few places (Ex. 17:1-7; Num. 20:1-13; Deut. 33:8; Ps. 95:8; 106:32).

(81:8) Keep focused on Me—not idols. Listen to Me—not them.

 (81:9) Don’t worship those other gods and idols. God wanted to teach them to depend on him instead of idols.

(81:10) God is the only one who can truly rescue people. God is the only one who can feed us; otherwise, we would starve.

(81:11) The problem started with not listening to God.

(81:12) This seems similar to Romans 1:24, 26, 28. God doesn’t force us to listen. We can listen to our own “counsels” or “devices” if we don’t want his counsel. He gives us over to our own desires. God is so good that this is considered wrathful of him to do (i.e. passive wrath).

Do you want to be given over to rule your own life? God reaches a certain point where

(81:13-14) If they listened, God would respond quickly.

(81:15) The stakes are eternal (“forever”).

(81:16) If they listened, they would enjoy the “finest” food and be “satisfied.” Listening to God brings true satisfaction.

Psalm 82 (The Great Judge reigns over the “gods”)

This is a psalm of Asaph.

(82:1) Who or what are the “gods” in this passage?

(82:2) Whatever these “gods” are, they are evil and unjust beings.

(82:3) They neglect the fatherless, the poor, and the oppressed.

(82:4) They don’t deliver the weak and needy.

(82:5) They lack knowledge and (more importantly) understanding.

(82:6) Angels are referred to as “sons of God” (Job 1-2; 38).

(82:7) God will judge these angels.

(82:8) The psalmist wants the Great Judge to take over.

Psalm 83 (Protection from enemies)

This is another psalm of Asaph. It is a national lament.^[162] This is the final psalm attributed to Asaph (Ps. 50; 73-83).

(83:1) He doesn’t want God to be silent, quiet, or still. He wants him to speak, create some noise, and act.

(83:2) God’s enemies surely aren’t silent and still. They are on the move.

(83:3) The enemies are concocting a plan against God’s people.

(83:4) The enemies have a goal of complete annihilation of Israel. They wanted to wipe them off the face of the Earth and from human memory. VanGemeren writes, “The enemy’s goal is nothing less than the holocaust of God’s people.”^[163] He also writes, “The terms ‘come … let us’ express the spirit of humanity that rebelled against the Lord at Babel (Gen 11:3–4). There mankind conspired to make a ‘name’ for themselves, and since that time the nations strive at autonomy and ‘name’ recognition. They aim at sovereignty and freedom, as if they are God.”^[164]

(83:5) The enemies are united in evil. They make an “alliance” or “covenant” (berith) with each other.

(83:6-8) This is a united confederacy against Israel.

(83:9-10) He remembers times in the past where God judged people like this.

(83:11) VanGemeren writes, “The omission of the names of the judges indicates that the primary deliverer was the Lord himself!”^[165]

(83:12)

(83:13) Chaff and tumbleweeds get carried away by the wind and blown around.

(83:14-15) Fire spreads quickly and wipes out the trees entirely. This is how he wants God to judge these nations.

(83:16) The purpose of the judgment is evangelistic for those who aren’t in open rebellion against God. VanGemeren writes, “Instead, the psalmist prays for the Lord to change their pride and boasting to ‘shame.’ However, he shows a deep awareness of God’s gracious nature as he opens a door to those among the nations who will seek the ‘name’ of the Lord (Yahweh). This thought is repeated in v. 18. God’s mighty acts in judgment must lead to the recognition that Yahweh alone is God (vv. 17–18)!”^[166]

(83:17)

(83:18) The purpose of the judgment is to establish God’s uniqueness among the peoples.

Psalm 84 (Being close with God)

These are written by the “sons of Korah.” VanGemeren states that this psalm contains variations in genre.^[167]

(84:1) God is a beautiful being, and it is wonderful to be with him.

(84:2) Deep within his heart, he desires to be with God.

Why does the psalmist always refer to God as the “living God”? This might be in antithesis to idols which are dead, dumb, and mute.

(84:3) Even animals know enough to be near God’s temple. In what sense do they know? Do they migrate there because it is such a “lovely” area? The people are kind to animals? VanGemeren comments, “Since birds are greatly privileged to live in and around the temple of the Great King, whose name is ‘Lord Almighty’ (Yahweh Sabaoth), and who is worshiped as his God (‘my God’), how much more ‘blessed’ (see 1:1) are all those who serve the Lord at his temple!”^[168]

(84:4) We are the ones who are “blessed” when we are in God’s presence. By praising God for who he is, we find joy.

(84:5) We are the ones who are “blessed” when we surrender to God’s power, rather than our own self-effort program.

(84:6) What is the valley of Baca? VanGemeren writes, “The Valley of Baca is unknown in the OT and seems to be a poetical reference to any level place through which the highway of the pilgrims passes. The word Baca has been associated with ‘weeping’ (by etymology), and it may well be that the psalmist refers to vegetation (balsam tree?) that grows in arid places and that drips water like tears (cf. KB, 1:124). The Valley of Baca appears to be symbolic of affliction.”^[169]

(84:7)

(84:8) After praising God for a while, the psalmist is ready to make petitions to him.

(84:9) The “anointed one” could be the Messiah. After all, the “anointed one” (mashiach) is parallel with the “shield” of the people.

(84:10) God’s presence is so overwhelming that it is better than being anywhere else. People will work all year just to take a vacation for a week. The psalmist thinks that God’s presence is so pleasurable and moving that it is a thousand times better than anywhere else.

Being in God’s will and way are far superior than anywhere else. The “doorkeeper” wouldn’t be a particularly glamorous job, but he’d rather be holding doors with God, than being a big time CEO without him. Philosopher Phil Fernandez once said, “If I get to heaven and God orders me to be the janitor and clean the toilets, then I’m going to do that with a smile on my face and be the best janitor heaven has ever seen!” VanGemeren writes, “The psalmist esteems service as a temple guard superior to receiving public recognition and wealth.”^[170]

(84:11) What about the Lord is similar to the sun? Brightness, warmth, source of energy, provider for crops and life?

(84:12) He concludes his meditation by wanting to trust more in God.

Psalm 85 (You forgave us in the past; forgive us in the present)

This psalm was written by the sons of Korah. The psalmist begins by reflecting on God’s love and generosity in the past, so that he can build his confidence for God’s faithfulness in the present and the future.

Reflection on the past

(85:1) In the past, God took care of his people. He blessed them monetarily.

(85:2) He took care of his people by forgiving their sins.

(85:3) He turned from his wrath and anger.

Reflection on the present

(85:4) Based on God’s love in the past, he asks God to restore them in the present.

(85:5)

(85:6)

(85:7) Forgive us like you did in the past.

(85:8) Reflecting on this makes the psalmist want to follow God more and listen to him.

(85:9) God has promised to forgive his people if they trust in him and turn to him.

(85:10) The psalmist personifies righteousness and peace as kissing each other. We can’t separate these two qualities in God’s will.

(85:11) Here, he combines righteousness with faithfulness.

(85:12) This reflection causes him to think that God will forgive them and bring a blessing.

(85:13) This seems to be modifying the Lord.

Psalm 86 (Finding joy, comfort, and protection in God)

This is a psalm of David. It is an individual lament.^[171]

(86:1) David’s neediness drew him closer to God.

(86:2) This is different than just praying for a long, happy life to seek comfort. Since he is God’s servant, he prays that God would protect him so that he can keep serving.

(86:3) When David was in need, it made him want to call out to God continually.

(86:4) His only hope for getting joy during this time was to lift up his soul to God. In God’s presence, there is joy in times of need.

(86:5) God dishes out his love when we call on him. This is a promise for anyone and everyone (“to all who call on you”).

(86:6) He wants to know that God is listening—that he isn’t just talking to an empty room or to the ceiling.

(86:7) He’s confident that God will come through when he is desperate.

(86:8) Does this passage support henotheism? This isn’t likely. After all, two verses later, David writes, “You alone are God.” People worshipped many false gods in David’s day. He isn’t necessarily affirming that they exist—only that people believe in them and Yahweh is the one who is actually real and who performs miracles (“no deeds can compare with yours,” cf. 2 Kin. 19:15; Ps. 83:18). It’s also possible to understand that these “gods” are really demons. For more on this concept, see comments on Deuteronomy 3:24.

(86:9) The nations do not currently worship God, but they will eventually.

(86:10)

(86:11) Many believers have never prayed that God would give them an “undivided heart.” They are afraid to pray something like this. And yet, why wouldn’t we want to trust our lives with God? We are evil, selfish, and finite; He is the one who is good. Why wouldn’t we trust our lives to him in a radical way? Why wouldn’t we want to serve wherever he wants us?

(86:12) This praise is no doubt external in prayer or maybe in song, but it is fundamentally something that happens in his “heart.” This must relate back to the “undivided heart” mentioned in the previous verse. Once God gives us an undivided heart, we find a deeper freedom to express our praise him.

(86:13) This causes David to think about how great God’s love is.

(86:14) David finally reflects on his enemies—after a long session in prayer.

(86:15) God is even slow to judge these men who are ruthless enemies. He’s reflecting on this oft-repeated passage from Exodus 34:6-7.

(86:16) He wants God to personally nurture and console him.

(86:17) After he dwells on God’s character as it is revealed in Scripture, he prays for an additional “sign” (NIV) or “evidence” (NET) that God is with him. He doesn’t demand this. After all, he already has God’s character revealed in Scripture. But he prays for a subjective sense of God’s goodness to be revealed to him (cf. Eph. 1:17; Rom. 8:15).

Psalm 87 (God makes pagans “natural citizens” of Jerusalem)

While this psalm is beautiful, it is very difficult to interpret, because of “its brevity of style, the seemingly unconnected thoughts, and the absence of structure.”^[172]

(87:1) God’s headquarters is in Jerusalem. He used this city as a beach head to reach the nations. This might be saying that God himself is the foundation: “It is commonly assumed that the psalm speaks of the foundation of Zion and that the pronoun (‘his’) refers back to God (see Dahood: ‘O city founded by him,’ Psalms 2:298).”^[173]

(87:2) Why does he specifically love the “gates” in Jerusalem? NLT just renders this “He loves the city of Jerusalem more than any other city in Israel.” Jerusalem wasn’t special because she was holy, but because God loved her.

(87:3) Who speaks glorious things about Jerusalem? In the context, it would be God speaking. It could also be the people or the nations. It’s also possible to take the word “said” as “sung” (cf. Judg. 5:12).

(87:4) “Rahab” is “a demythologized reference to Egypt” or a “poetic name for Egypt.”^[174] These pagan nations will acknowledge Yahweh as the one true God, and he will give them adopted citizenship (“This one was born in Zion”).

(87:5) Some translations (LXX) add “mother Zion” here (cf. Gal. 4:26).

(87:6) Again, God adopts the Pagans who trust in him, making them like natural citizens of Zion.

(87:7) This probably refers to Zion being a “fountain of salvation.” VanGemeren writes, “Zion is associated with ‘the fountain of life’ (cf. Jer 2:13), of ‘salvation’ (Isa 12:3), ‘a river whose streams make glad the city of God’ (Ps 46:4; cf. Ezek 47; Rev 22:1–5).”^[175]

Psalm 88 (Despairing before God)

This is an individual lament psalm.^[176] Unlike other psalms in the genre of “lament,” this one doesn’t have an act of faith at the end. It ends with the psalmist still in despair.

(88:1) Depression fills him all the time.

(88:2) He needs to know that God is listening to him: God are you listening? Do you even care?

(88:3) He considers himself dead.

(88:4)

(88:5) He might consider himself dead in the sense that God no longer hears his prayers.

(88:6-7) Whatever is happening, the psalmist interprets it as God’s judgment.

(88:8) He believes that God took his close friends away from him.

(88:9) NLT translates this: “My eyes are blurry from all my tears.” Even though he feels totally rejected, he still calls out to God.

(88:10-12) See “Did the Ancient Jews believe in life after death?”

(88:13) This doesn’t stop him from praying.

(88:14) He’s trying to interpret how God is working in his life.

(88:15) He feels like God has been unkind to him for his whole life (!).

(88:16) “Wrath” and “terrors” are parallel concepts.

(88:17) God’s wrath still confronts him.

(88:18) See verse 8. Even the psalm ends in depression, don’t forget that he began his prayer with faith: “The God who saves me.”

Psalm 89 ()

Regarding the genre of this psalm, there is “little agreement on the type or genre of the psalm.”^[177]

(89:1) Since the psalmist’s song is recorded for us in Scripture, his praise does go on throughout the generations.

(89:2) God’s hesed (“lovingkindness” NASB, “loyal love” NET) has been shown through the skies themselves.

(89:3-4) He is referring back to the David Covenant (2 Sam. 7:11-16).

(89:5) Why do the heavens and angels praise God for the David Covenant (see vv.3-4)?

(89:6-7) No created being compares with the uncreated God. Literally, the term for “heavenly beings” (NIV) is “sons of God” (see NASB).

(89:8) God is not only powerful (“mighty”), but he is also faithful (“your faithfulness surrounds you”).

(89:9) God is more powerful than the raging seas.

(89:10) Rahab in Hebrew means “proud one” (NET). It could also be a euphemism for “Egypt” (cf. Ps. 87:4).

(89:11) God is the Creator and the Owner of the Earth.

(89:12) The psalmist personifies creation as singing to God. VanGemeren writes, “Mount Hermon is located to the north of Israel’s northernmost tribe (Dan), reaches an altitude of nearly 10,000 feet, and has abundant sources of water that form streams and waterfalls (cf. 42:6). Some fifty miles to the southwest lies Tabor, which, at the height of only 1,800 feet, is nevertheless majestic in its own geographical landscape. These mounts join together with all creation in praising the Lord.”^[178]

(89:13)

(89:14) God is a righteous, faithful, just, and loving King.

(89:15) People are happy when they orient their lives around God, rather than vice versa.

(89:16)

(89:17)

The righteous king—son of David (compare with 2 Samuel 7:4-17)

(89:18) “Shield” and “king” are parallel.

(89:19) God gave this king strength.

(89:20) David didn’t find God; rather, God found David. It was common practice to anoint the king with oil.

(89:21) See verse 19.

(89:22) God will not allow enemies to tax or oppress this king.

(89:23) God will make sure this king is victorious in battle.

(89:24) God will give out his love to the king. The “horn” refers to military victory.

(89:25) The king will have authority over the sea and rivers.

(89:26) The king will refer to God as his Father.

(89:27) God will reciprocate and call the king his son. The firstborn was a level of status.

(89:28) God will never revoke the Davidic Covenant.

(89:29) The line of David will last “forever.”

(89:30-33) The descendants of David can sin and rebel, but God will not abandon his promise.

(89:34-35) God cannot lie (Heb. 6:18; Titus 1:2), so he will not revoke his promise.

(89:36-37) God compares his promise to the existence of the sun and moon.

God’s anger with his king

(89:38) How does this fit with the earlier verses regarding God’s unilateral commitment to the Davidic Covenant?

(89:39) Did God renounce his covenant with David?

(89:40) God allowed him to be ruined politically and militarily.

(89:41) The nations all get a piece of the spoils of military victory.

(89:42-43) God has turned and supported the enemies.

(89:44-45) God has brought the kingship to a temporary end.

Will God be wrathful forever? Will he permanently break his covenant?

(89:46) Will God be angry with his king forever?

(89:47) The psalmist switches to the first person here.

(89:48) Death pursues all men.

(89:49) He asks God about his promise found in the Davidic Covenant.

(89:50-51) How can God allow his dearly loved king to be mocked like this?

(89:52) He ends on a note of praise.

Psalm 90 (Life is short)

The psalm was written by Moses.

(90:1) God himself is the dwelling place for believers. This seems similar to the lesson learned at the end of Revelation (ch.21-22). God is the Temple (cf. Ps. 91:9; Deut. 33:27).

The psalm begins and ends with an affirmation of who God is.

(90:2) God exists independently of the cosmos.

(90:3) Humans on the other hand have no self-existence. God turns them back into worm food at death (cf. Gen. 3:19).

(90:4) God has a much different view of time, as an eternal being. A “watch in the night” is even shorter than a day. It is only four hours.^[179]

(90:5-6) Why does he compare human lives to grass? It seems like the comparison is to show how transitory and temporary human life is. VanGemeren writes, “The analogy comes out of the context of the dry summer climate in Canaan, where the green landscape of the winter and spring could be changed to a brown, parched scenery within a few days of hot weather. The time designations ‘morning’ and ‘evening’ are metaphors for the brevity of life and are not to be taken literally.”^[180]

(90:7) “Consumed” and “terrified” are parallel thoughts.

(90:8) Even the secret sins are known by God (cf. Ps. 44:21).

(90:9) People give up their lives with a “moan.” What a sad picture of misery in death.

(90:10) 70 or 80 years go back so quickly, and then our time is up. The older you get, the more you realize just how true this is.

(90:11) People should respect and revere God for his incredible power.

(90:12) Moses wanted to learn to interpret his life correctly in view of the brevity of life. We only have one life, and it is over so quickly.

(90:13)

(90:14) Knowing God’s love leads us to having joy instead of misery (see v.9).

(90:15) He is trusting God to bring the joy back into his life.

(90:16) He wants his children to experience the wonder of serving under God.

(90:17)

Psalm 91 (Making God our shelter)

This is a psalm of wisdom.^[181]

(91:1) This is a case of intensification. It moves from “dwells” to “rest.” If you dwell with God, then you will be at rest.

This passage applies to anyone—not just the psalmist (“He who dwells…”).

(91:2) Why is this in the future tense (“I will say of the Lord”).

(91:3)

(91:4) God’s faithfulness is what protects us. Like a mother hen guarding her chicks, God guards us with his faithfulness. Like a shield protects a soldier, God guards the believer. VanGemeren writes, “Yahweh’s care is both tender and sufficient.”^[182]

(91:5-6) Being in God’s presence brings freedom from terror—either night or day.

(91:7) God can protect us from anything—even armies in the thousands or ten thousands (cf. Josh. 23:10).

(91:8-10) We only get these benefits if we make God our refuge. What does it mean to make God our refuge? It must relate to verse 14 and loving God (“Because he loves me…”).

(91:11-12) Satan cites this passage out of context to urge Jesus to jump to his death. See comments on Matthew 4:4-10 “Why does Jesus cite these OT passages?”

(91:13) You will walk over the most deadly animals known to humanity.

(91:14) Part of making God our dwelling place is to love him.

(91:15) Instead of delivering this man out of trouble, this passage says that God will deliver him in trouble.

(91:16) He will bless this man with long life and salvation. Brueggemann writes, “It is the ground for confidence that the last word is not spoken by us, but to us” (Message of the Psalms, p. 157).^[183]

Psalm 92 (God is good)

The psalmist wrote this for the people of Israel as they enjoyed the Sabbath rest.

(92:1) Why is it good to praise God? Good for whom? It’s good for us to praise God. Even though God doesn’t need praise, it makes him glad when we get our focus off of ourselves (and our problems) and onto him.

(92:2) This seems to be metonymy for all day long—sort of like saying, “I love you from your head to your toes.”

(92:3)

(92:4) As reflects on God’s deeds, it makes him happy.

(92:5) Not only are God’s works incredible, but his mind and thoughts blow the psalmist away.

How do humans respond to God’s love, power, and involvement with humanity?

(92:6-7) Fools don’t consider that death brings an end to all people. VanGemeren writes, “The word “senseless” (baʿar, v. 6; cf. 49:10; 73:22; Prov 12:1; 30:2) is expressive of animallike behavior. As an animal shows no perception or analytic ability, so the fool has no common sense (cf. Isa 1:2).”^[184] Are fools too bush focusing on the temporary nature of life?

(92:8) In contrast to the evil doers, the psalmist acknowledges God for who he is. God will be praised forever.

(92:9) The repetition might be there to show the certainty of this claim (i.e. the evildoers will definitely perish).

(92:10) What does he mean by “exalting his horn”? VanGemeren writes, “The exaltation of the ‘horn’ expresses the bestowal of divine favor (cf. 89:17, 24).”^[185]

(92:11) He recounts how he has seen God judge his enemies before.

(92:12-14) What is the significance of a “palm” tree in particular? It could be that palm trees are fruitful (“they will flourish… they will still bear fruit…”), persistent (“in old age”), and impervious to rotting (“they will stay fresh and green…”). VanGemeren comments, “Both trees are symbolic of strength, longevity, and desirability (cf. v. 14; Isa 2:13; 65:22; Hos 14:5–6; Zech 11:2). The metaphorical representation of trees growing and bearing fruit ‘in the courts’ of the Lord (v. 13; cf. 84:2, 10) suggests the closeness of the righteous to their God (cf. Isa 61:3; Jer 32:41).”^[186]

(92:15) God is a morally flawless Being. He is a reliable foundation (“Rock”) on which to build your life.

Enthronement Psalms (Ps. 93-100)

Psalm 93 (God is Creator of the seas)

(93:1) Why does he repeat that the Lord is “robed in majesty”? Is it to emphasis God’s majestic nature?

He is majestic to look at, and he is also strong and fierce.

What is the connection between the first strophe and the second? Why does it move from God’s majestic and powerful nature, and then to the Earth being immovable?

What does it mean that the earth “cannot be moved”? Older interpreters held that this verse supports a geo-centric universe. However, the verse simply means that God will not allow the Earth to be torn apart as the Pagan gods were held to do. VanGemeren writes, “The doctrine of God the Creator stands in stark contrast to the pagan teachings on chaos, primordial forces, and random happenings. Yahweh is the Creator-God. He has ‘established’ (tikkôn) the world, and it will not reel and totter under the duress of hostile forces (10:6; 104:5), because Yahweh has established his rule over it.”^[187]

(93:2) God is eternal.

(93:3) Threefold repetition of the seas “have lifted up” seems to be “overwhelming.” However, God is more powerful than these natural forces. VanGemeren writes, “The threefold repetition of “the seas have lifted up” has an overwhelming effect. The ‘seas’ (lit., ‘rivers’; cf. 46:4; 72:8) are the ‘ocean currents’ (Dahood, Psalms 1:151; 2:340) whose powers were feared by the pagans, as in the myth of Baal’s victory over Yamm (‘the sea god’), also known as ‘the Judge River.’”^[188]

(93:4) God is mightier than the raging sea.

(93:5) God existed eternally in the past (v.2), and he will continue eternally in the future.

Even though God is the Creator and ultimately transcendent from his creation, we read here that he makes a house within his creation.

Psalm 94 (The Righteous Judge)

The genre of this psalm could either be considered lament or wisdom.^[189]

(94:1) This almost seems like he is building an argument here (If A, then B. If B, then C). It’s as if he’s saying, “The Lord is the God who avenges. And if he’s the God who avenges, then he will be the God who shines forth in this circumstance.”

(94:2) He’s calling on God to judge.

(94:3) Is the psalmist so disgusted that he can’t finish the first strophe?—and he needs to repeat himself in order to finish?

(94:4) How can God stand their (our) arrogance and boasting?

(94:5) How can God stand seeing his own inheritance getting crushed?

(94:6) How can God stand seeing the marginalized getting the worst of it?

(94:7) The perpetrators have a theory on all of this: They assume that God doesn’t see.

(94:8) The psalmist wants to warn these people to pay attention.

(94:9) Interesting argument: How could God be the designer of the eye and the ear, but he himself is blind and deaf?

(94:10) He’s assuming that they would agree with the first part (i.e. that God disciplines).

(94:11) Yes, God knows our thoughts. He knows that they are limited and ignorant and futile. It’s ironic that humans consider their thoughts and plans to be so imaginative and wide-reaching, but God views our autonomous thoughts as fleeting.

(94:12) Receiving discipline from God is a blessing. “Discipline” is parallel with “teaching.”

(94:13)

(94:14) God has definitely heard and seen the injustice (vv.3-6 above), and he will intercede.

(94:15) We don’t just need a judge; we need a righteous judge. If your judgment isn’t grounded in righteousness, then it would be better off if we didn’t have a judge at all. God’s own nature is righteous; so he’s the greatest judge we could ever hope for.

(94:16) He answers these questions in verse 17.

(94:17)

(94:18) God’s love was the foundation for his life—his strong footing.

(94:19) God took his anxiety and replaced it with consolation and joy.

(94:20-21) Since God is righteous, he cannot join with corrupt nations.

(94:22-23) The justice and judgment of God was a source of refuge, safety, and security for the psalmist.

Psalm 95 (Don’t miss out on God’s rest)

The NT authors most notably quote this passage in Hebrews 4, where the author of Hebrews makes a case for why the “Sabbath rest” is fulfilled in Christ.

(95:1) “Sing” and “shout” are parallel concepts. It shows that their worship services were very lively—probably closer to a rock concert than a boring church service today.

(95:2) The purpose of these concerts was to corporately give thanks to God.

(95:3) Does this passage support henotheism? The term “gods” could refer to fallen angels as “gods.” After all, what is the difference between a fallen, finite angel and a fallen, finite god? Furthermore, in the subsequent verses, we read that God was the Creator of the Earth, mountains, and sea, which were all deified in the ancient Near East. We see the same thought development in the subsequent psalm: “Great is the Lord and greatly to be praised; He is to be feared above all gods. For all the gods of the peoples are idols, but the Lord made the heavens” (Ps. 96:4-5). For more on this concept, see comments on Deuteronomy 3:24.

(95:4) This is obviously anthropomorphic language, but just imagine how big God would need to be to hold the Earth in the palm of his hand. The psalmist is trying to show that God is vastly powerful.

(95:5) The oceans and nations are like God’s toy sandbox, where he forms whole continents with his hands.

(95:6-7) When we realize who we’re dealing with, our pride is broken. We perceive our proper identity before God as creature to Creator. This Cosmic Creator is also pictured as a humble Shepherd.

(95:8-9) The author of Hebrews cites this passage to demonstrate that God’s rest still hasn’t been entered into at this stage in history (Heb. 4:7). These OT events are described in several places (Ex. 17:1-7; Num. 20:1-13; 27:14; Deut. 6:16; 9:22; 32:51; 33:8; Ps. 81:7). VanGemeren explains the problem of the people at Massah and Meribah: “They had witnessed all the mighty works in Egypt, by the Red Sea, and in the wilderness. In response to the Lord’s evidences of his care (Exod 19:4), the people grumbled, complained, and challenged outright the Lord’s right to take them away from Egypt.”^[190]

(95:10)

(95:11)

Psalm 96 (Evangelism and the Righteous Judge)

(96:1) Singing involved creativity (“sing a new song”). It was also supposed to be for everyone (“all the earth”). He mentions singing three times in verses 1-2.

(96:2) This isn’t just singing, but “proclaiming” God’s salvation to others.

(96:3) Evangelism to the nations.

(96:4) The reason we praise God is because he is worthy of praise. We shouldn’t praise people, because they are fundamentally not worthy of praise.

(96:5) The “gods” are not real—only idols. God is the Creator of all.

(96:6) This God is a beautiful being—not just powerful.

(96:7) NASB and NIV both say we should “ascribe.” NLT says we should “recognize.” Just as “sing” was mentioned three times (vv.1-2), now “ascribe” is used three times here (vv.7-8).

(96:8) We need to realize his glorious nature.

(96:9) “Worship” and “tremble” are parallel concepts. This makes us even more grateful that we can boldly come into his presence in the new covenant.

(96:10) God is immovable and so is the Earth, but the nations? They need to reorient themselves to God, rather than getting God to orient around them.

(96:11-13) He personifies the material world and sky praising God. Why do they come to praise God? They praise him for his judgment of the Earth—his righteousness—and his truth.

Psalm 97 (God over idols)

The genre of this psalm has been debated, but VanGemeren considers these “descriptive praise psalms.”^[191]

(97:1) He personifies the Earth as being “glad” as they “rejoice.” Because God is in control, the Earth can relax and rejoice under his righteous rule.

(97:2) What is the significance of the “clouds” and “darkness” surrounding God? VanGemeren believes these terms allude to a theophany (“an appearance of God”). The Bible uses the same terms to describe a theophany in various places (Ps. 18:9-11; Deut. 4:11, 22).^[192]

These terms seems parallel to “righteousness” and “justice.”

(97:3) God is so powerful that his foes can’t even get near him without spontaneously combusting.

(97:4) He personifies the earth as trembling before God.

(97:5) If mountains melt like wax, how will people handle standing up before the judgment of God?

(97:6) How do the “heavens proclaim his righteousness”? This refers to natural revelation. This is an “already, not yet” statement. Isaiah tells us that “the glory of the LORD will be revealed” (Isa. 40:5).

(97:7) Why worship an idol when you compare it to this Cosmic Creator and Divine Judge? Who are the “gods” mentioned here? The worshippers? The idols themselves? VanGemeren writes, “The reference could be to ‘images’ or to creatures of God that occupy ‘the heavens’ (v. 6), namely, the angels (so Heb 1:6; LXX), or to both. The ‘gods’ are contemptible fictions of the imaginations of man (von Rad, OTT, 1:212).”^[193]

(97:8) Moving from the macro to the micro, the psalmist says that God’s city—Jerusalem—also rejoices.

(97:9) Does this passage support henotheism? See comments on Deuteronomy 3:24.

(97:10) When we love God, we have a different view toward sin and evil.

(97:11) “Light” and “joy” are parallel. When God’s light comes into our lives, it brings joy.

(97:12) The righteous don’t rejoice in themselves (i.e. self-righteousness); instead, they rejoice “in the Lord.”

Psalm 98 (Praising God for his Judgment)

(98:1) We sing because God has already done so much for us in history. This is true of the entire nation of Israel, and it’s also true of our lives today as believers.

(98:2) “Salvation” and “righteousness” are parallel. God wants us to know how good his salvation is and how good he is.

(98:3) God loves Israel, but he also loves the nations. At the very least, the nations have been able to see what God has done for Israel.

(98:4) The whole Earth should sing and praise God.

(98:5-6) Harps are subtle instruments. Ram’s horns are loud and overbearing. There is also lots of shouting. This is a multifaceted concert experience.

(98:7)

(98:8) He personifies the rivers and mountains clapping and singing.

(98:9) Why is even the creation itself doing all of this singing? It is because God is good and will judge the Earth. He will give people a fair trial.

Psalm 99 (The Great King)

In D.A. Carson’s teaching, he contrasts the reign of God with fallible human systems (e.g. constitutional monarchies, democracy, revolutionaries, Marxism, etc.).

(99:1) God doesn’t tremble; the nations are the ones who tremble.

The imagery of sitting “between the cherubim” harkens back to the Ark of the Covenant (Lev. 16:13; 1 Sam. 4:4; 2 Sam. 6:2).

God’s reign is so universal and powerful that he reigns over the nations, the angels, and the earth.

(99:2) Even though the nations couldn’t see it, God was still God.

Zion is another name for Jerusalem.

(99:3) The proper response to God is to praise him.

(99:4) What an amazing King! Wouldn’t you enjoy living under a king like this? No more corrupt, self-serving, and egotistical leaders—only a King who loves justice and equity.

(99:5) Give God the proper place in your life.

God’s footstool was associated with the Ark of the Covenant (Ps. 132:7-8; 1 Chron. 28:2). It could also refer to the Temple (Isa. 60:13), Jerusalem (Lam. 2:1), or even the whole universe (Isa. 66).

(99:6) The psalmist is remembering how God has come through in the past. Aaron was definitely a priest, but Moses? Why is he called a priest? VanGemeren explains, “In the strict sense Moses was not a priest. The noun is a participial form from the verb ‘serve’ and is here loosely used for ‘servants’ or ‘intercessors.’ Moses, Aaron, and Samuel interceded on Israel’s behalf.”^[194]

(99:7) God answered these men because they followed God (“kept his statutes”).

(99:8) This God cannot be bought off. He is so just and righteous that he exposes all of our sins. Yet God graciously listened to the intercessors.

God didn’t play favorites to Israel. He did forgive them, but also judged them. Israel was supposed to lead the nations into worship of Yahweh. VanGemeren writes, “There is a warning implied in the affirmation of his vengeance (v. 8). If Israel or the nations do not exalt him as holy, they too will perish! Worship is an act of submission to his kingship and is a proper response to his awe-inspiring presence.”^[195]

(99:9) Similar to verse 5 above.

Psalm 100 (Praise God)

(100:1) He personifies the Earth itself shouting with joy to God.

(100:2) God wants our praise to be full of joy and gladness.

(100:3) The psalmist wants us to have the conviction of who God is. VanGemeren writes, “The imperative “know” (from y-d-ʿ) signifies acknowledgment or confession (cf. Deut 4:39; Isa 43:10).”^[196] Since God made us, we belong to him. But the relationship isn’t just one of creature with Creator. We are also sheep under a great Shepherd. He didn’t just create us and leave us. He also shepherds us.

(100:4) In the new covenant, we no longer need to come to the “gates” of the Temple to praise God. His Holy Spirit dwells in us.

(100:5) God is currently good, and he will continue to be good… forever.

Psalm 101 (The King’s Psalm)

David wrote this psalm. It is referred to as a “royal psalm.”^[197] This is a psalm of a righteous king, and it captures what righteous leadership was all about.

(101:1) David really enjoyed singing about God.

(101:2) A “blameless heart” and a “blameless life” are parallel concepts. The NET renders “blameless” with “integrity.”

By asking when God would come to him, he is showing dependence on God, rather than autonomy and self-sufficiency.

(101:3) VanGemeren writes, “‘Vile thing’ (NIV) is a rendering of בְּלִיַּעַל (belîyaʿal, “Belial”). Its meaning is obscure, but from its use Belial appears to be associated with evil… In this psalm the Davidic king vows to keep clear distinctions between his rule of justice and the rule of evil in this world.”^[198]

(101:4-5) Is this legalistic for him to want to be away from “evil men”? It seems like his focus is on the “evil” itself. He might not trust himself enough to be around them. This is before believers were sealed with the Holy Spirit, so he would be in a different situation than today. Of course, even new covenant believers should be wise with their friends (1 Cor. 15:33).

The forms of evil are mentioned in verse 5: namely, slander and pride. So this verse couldn’t be used to support Phariseeism, where we don’t hang around licentious sinners. Instead, these two sins were the favorites of the Pharisees.

(101:6) David longs for deep, spiritual friendships with people who are sincerely following God.

(101:7) Similar to verses 4-5.

(101:8) When we read the history of Israel, we see that few kings were willing to take a stand on the truth like this. When the kings crumbled on their spiritual convictions, the consequences were tragic. Here, David models good leadership for the nation.

Psalm 102 (Spiritual depression)

The superscription is interesting: “A prayer of an afflicted man. When he is faint and pours out his lament before the Lord.” It can be classified as a penitential psalm.^[199] It also has elements of lament and prophetic-hymnic.^[200]

(102:1) He wants to know that God is listening to him.

(102:2) He doesn’t just want God to listen; he also wants him to answer him.

(102:3) What is the significance of his bones “burning like glowing embers.” Is it in the sense that they are warm like embers? That they are dying out like embers? Or smoldering like embers, implying anger? If I had to wager, I would say that the embers signify that he feels like his strength is dying out. He used to be a blazing fire, but now he is just embers and ashes.

(102:4) He doesn’t have motivation or an appetite. This guy is depressed.

(102:5) Why does his loud groaning make him skin and bones?

(102:6-7) What is the significance of the desert owl? He feels lonely like an owl, surrounded by desert. It is a horrible experience to suffer alone. VanGemeren writes, “The owl was an unclean bird (Lev 11:16–18) and was associated with isolated places. These birds were found in ruins and deserted areas.”^[201]

(102:8) He is surrounded by enemies in the midst of his depression.

(102:9) He is in mourning (“ashes”), and he weeps all day long.

(102:10) He is interpreting this depression as coming from God’s judgment.

(102:11) Similar to statements above about how he is withering away (v.4).

The psalmist turns his focus to God (vv.12-22)

(102:12) This is a real break in the psalm where the psalmist interjects, “But you…” He is ripping his eyes off of his current situation and his feelings, and he’s placing them onto God.

In contrast to his temporal nature, God is eternal.

(102:13) Now, he changes his focus onto Zion, rather than himself. What is the connection here? He is focusing on the predictions about Babylon’s fall. VanGemeren writes, “The psalmist looks at the Lord and is encouraged by the prophetic word, which speaks of a new age (cf. Isa. 40:2-4; 61:1-4; Jer. 29:10; 30:18; Hab. 2:3; Zech. 1:12-17).”^[202]

(102:14) God’s servants love Jerusalem, and mourn over her destruction (?). This would make this psalm post-exilic (cf. v.16).

(102:15) The nations will learn to “fear” and “revere” the Lord.

(102:16) This is definitely post-exilic.

(102:17) The psalmist begins telling himself that God will not ignore the pleas of the destitute. By association, he might be speaking the truth to himself that God will not ignore him either.

(102:18) Now, he turns to a future audience.

(102:19-20) When will God release the prisoners and those sentenced to death? This harkens back to God hearing the groans of his people in the Exodus (Ex. 2:23-25).

(102:21-22) Even though Jerusalem is in ruins, the psalmist looks forward to a day when all will be restored, and the kings will turn to God.

The psalmist turns his focus back onto his problems (vv.23-28)

(102:23) How did God cut short the psalmist’s life? Did he get a fatal condition? A fatal injury? It might harken back to his reflections on his life being like a wisp of smoke or burning embers which are going out (vv.3-11).

(102:24) He prays for God to give him a full life.

(102:25-27) God is the author of existence and life. So he believes God can extend his life if God chooses to do so. The powerful nations will perish, but God is eternal.

Again, the psalmist interjects the conjunction, “But you…” (cf. v.12). He is ripping his eyes off of the circumstances, and placing them onto God.

(102:28) VanGemeren writes, “The future of the godly is tied up with God himself and with his promises.”^[203]

Psalm 103 (Giving thanks to God)

This is a psalm of David. The genre is one of individual thanksgiving.^[204]

(103:1) He wants a deeply inward praise of God—down to his “soul” and “inmost being.”

(103:2) There is a tendency in the human heart to forget what God has done for us. VanGemeren writes, “The opposite of ‘praise’ is ‘forgetfulness.’”^[205] What are these “benefits”? He expounds on them in verses 3-5.

(103:3) God heals our spiritual and physical selves. Think of Jesus healing the paralytic in Mark 2. First he forgives his sins, and then he heals his body.

(103:4) He takes you from the lowest of lows (“pit”), and he places you on the highest of highs (“crown you”).

(103:5) God clearly doesn’t satisfy every desire that we have. But he does satisfy the ones in his will. Why would God want to hold back on giving us good things, if it is in his will?

What is the reference to the eagle here? VanGemeren explains, “The ‘eagle’ serves as a symbol of vigor and freedom associated with the benefits of restoration to divine favor and covenantal status.”^[206]

(103:6) God has a heart for the poor and marginalized.

(103:7) David thinks back on the Bible (Ex. 34:6-7), where God revealed himself to Moses.

(103:8) This is a reappearing statement throughout the OT, which captures God’s character.

(103:9-10) God is the God of grace.

(103:11-12) God gives out his massive love to those who trust and revere him.

(103:13-14) God has a father-like love for his children. God remembers our nature, and he’s gentle and patient with us.

(103:15-16) Human life is temporal.

(103:17-18) In contrast to the transitory life apart from God, we see that following God connects us with him and his love from “everlasting to everlasting.”

(103:19) God is the Cosmic King, who rules over creation.

(103:20-21) Are the “angels” (v.20) separate from the “heavenly hosts” (v.21)?

(103:22) He realizes that the entire created order is praising God, so he includes himself in this as well.

Psalm 104 (Creation)

This is a descriptive psalm of praise.^[207] This psalm lines up closely with Genesis 1. In fact, VanGemeren writes, “The poetic version of Creation is complementary to the prosaic of Genesis 1.”^[208]

(104:1) He wants to have his praise fixed on God because of God’s greatness, majesty, and splendor. This psalm begins and ends with “praise.”

(104:2-3) What is the significance of him wrapping himself in light like a garment? Or stretching out the heavens like a tent? This shows that God is supreme over his creation. Light is also essential to creation (Gen. 1:3).

(104:4) The wind and fire were worshipped by primitive peoples. To the biblical-Hebrew mindset, these are just Yahweh’s messengers.

(104:5) During the Middle Ages, the Catholic Church interpreted this passage to support a geo-centric universe.

(104:6) This refers to Day Three of creation, where God flooded the Earth with water.

(104:7-8) The psalmist brings this up to show that God had control over his creation. VanGemeren writes, “This language may be an allusion to the Baal myth, according to which Baal was victorious over the sea god (Yamm); the God of Israel did not fight, because the sea fled like a routed warrior at the mere ‘rebuke’ (9:5; Isa 50:2; Nah 1:4) and presence—‘thunder’ (cf. 18:13)—of the Lord. Yahweh is sovereign over all powers, even that of the primeval opposition to which several psalms allude.”^[209]

(104:9) Proponents of a local flood point to this verse.

(104:10-13) God provides for all of the animal kingdom.

(104:14-15) God provides for humans to be nourished and happy.

(104:16-17) God provides for the trees and the birds.

(104:18) God provides a habitat for the goats in the mountains.

(104:19) God created an orderly system for the sun and moon to mark the seasons of time (Gen. 1:14). VanGemeren writes, “Canaanites attributed rain, sunlight, and the lunar cycle to specific deities. For Israel the Lord sovereignly rules over all creation and establishes order by his wise administration.”^[210]

(104:20) The predators come out at night.

(104:21) This seems to imply that animal predation is “from God.”

(104:22) But (in God’s orderly system) when the sun rises, these predators retreat.

(104:23) Humans fit into this orderly system.

(104:24) The psalmist bursts into wonder and praise of God at his creation.

(104:25) He marvels at the sea.

(104:26) He marvels at the ships and the leviathan. Does the Bible teach that the leviathan was a real sea creature? (see comments on Job 3:8)

(104:27-29) God is the sustainer of all life. He gives out to the animals and takes away their lives at death.

(104:30) God is the cause of life.

(104:31) God can rejoice in his own works without feeling pride or ego.

(104:32) God has complete control over his creation.

(104:33) This reflection on God’s creativity makes him want to sing for joy.

(104:34) When you’re dealing with a Being like this, you want to come on His terms—not your own. So he prays that his mediation would please God.

(104:35) Why does he bring up the judgment of sinners in the final verse?

Psalm 105 (History lesson: Abraham, Joseph, the Exodus, and the Conquest)

As the psalmist recounts the history of Israel, he doesn’t mention the adversity, the suffering, or the sin of the people. The focus of this psalm is on God’s power and faithfulness to the people, rather than the people’s sin.

(105:1) Giving thanks was a way of speaking to the nations about God.

(105:2) The reason for giving thanks and singing was God’s “wonderful acts” in history, which are his “miracles” (v.5). Since the Cross, we have even more to give thanks for.

(105:3)

(105:4)

(105:5) It’s the history of God’s people to forget his wonderful interventions in history.

(105:6)

(105:7)

(105:8) “Forever” is parallel with “a thousand generations.” This is hyperbolic language.

(105:9-10) The Abrahamic Covenant is eternal.

(105:11)

(105:12-13) He recounts the history of Israel, showing how God protected them.

(105:14-15) In the past, God protected his people even from kings.

Joseph (vv.16-22)

(105:16) The psalmist believes that God didn’t just predict the famine, but he actually caused it, to fulfill Joseph’s prediction.

(105:17)

(105:18) Joseph went through a period of pain and slavery, but God raised him up to the highest authority in Egypt. Is the psalmist trying to connect Joseph’s story of rags to riches with the contemporary situation in Israel?

(105:19)

(105:20) Eventually, the evil king released Joseph.

(105:21-22) The king needed Joseph’s leadership and wisdom.

The Exodus

(105:23)

(105:24) Even in slavery, God was still moving.

(105:25) God turned the people to hate the Jewish people.

(105:26) He sent Moses and Aaron to work the miracles and the ten plagues. Regarding the plagues, VanGemeren writes, “The psalmist selects eight out of the ten plagues. He also changes the order, as he poetically rewords the account of God’s mighty acts in Egypt. The omission of the fifth and sixth plagues as well as the variation in order have no bearing on the historicity of the traditions of what happened in Egypt.”^[211]

(105:27)

(105:28) Darkness.

(105:29) Nile to blood.

(105:30) Frogs.

(105:31) Flies and gnats.

(105:32-33) Hail and lightning.

(105:34-35) Locusts and grasshoppers.

(105:36) Death to the firstborn.

(105:37) Meanwhile, Israel left Egypt with silver and gold, and no one was hurt.

(105:38) Egypt was actually scared of God’s people—even though they were just slaves.

(105:39) God gave them direction and personally led them.

(105:40) He provided food for them to eat, took care of their needs, and answered their prayers.

(105:41) God provided water from a dry, desert rock.

(105:42) Why did God do all of this? He was faithful to the Abrahamic Covenant.

(105:43-45) He brought them into the land of Canaan with joy. He wanted them to follow his ways in the Mosaic Covenant (v.45).

Psalm 106 (Israel’s history of unbelief, sin, and apostasy)

This psalm really complements psalm 78, showing Israel’s unbelief at God’s faithfulness. It is very different from the previous psalm (105) which emphasized God’s faithfulness, rather than the people’s sin.

(106:1) God is currently good, and he will continue to be good forever.

(106:2) People can’t explain just how good God is. No one can “fully” capture this in words.

(106:3) In view of God’s goodness, we should do good.

(106:4-5) He seems to be writing as one who is outside the nation of Israel. However, later he says that the Jewish people were his “fathers” (v.6, 7).

In Egypt

(106:6-7) History is repeating itself. He’s saying, “We are sinners, just like our fathers were sinners.” He thinks back to how his ancestors forgot about God’s miracles in the Exodus. In view of God’s justice and goodness, he confesses his sin.

(106:8) God was willing to tolerate their unbelief because he had a greater purpose in mind.

(106:9) God parted the Red Sea to rescue the people—even though they were in a state of unbelief.

(106:10)

(106:11) The destruction of the Egyptians was total and complete.

(106:12) The people began to believe in God after they saw this miracle at the Red Sea (cf. Ex. 15).

Quail

(106:13) The problem with the Hebrews was (1) they forgot God’s miracles, and (2) they didn’t seek out his direction and will.

(106:14-15) Instead of seeking out God’s way, they demanded what their appetites craved, and it led to disease and death (Ex. 15:22-17:7; Num. 11).

Rebellion against Moses and Aaron

(106:16) This event happened in Numbers 16.

(106:17)

(106:18)

The Golden Calf

(106:19) This event occurs in Exodus 32 and Deuteronomy 9:7-29.

(106:20)

(106:21)

(106:22)

(106:23) VanGemeren writes, “The metaphor ‘stood in the breach’ derives from military language, signifying the bravery of a soldier who stands in the breach of the wall, willing to give his life in warding off the enemy (cf. Ezek 22:30). So Moses stood bravely in the presence of Almighty God on behalf of Israel.”^[212]

Kadesh Barnea

(106:24) This event happened in Numbers 13 and 14. They “despised” and “grumbled” at God’s will and promises.

(106:25)

(106:26)

(106:27)

Idolatry with the Moabites (Num. 25)

(106:28)

(106:29)

(106:30) This occurred in Numbers 25:7-13.

(106:31)

Moses’ rebellion: the waters of Meribah

(106:32) This happened in Numbers 20. God told Moses to stop praying about this (Deut. 3:26).

(106:33)

Idolatry and apostasy

(106:34) This period stretches from Joshua to the Judges to the Exile.

(106:35)

(106:36)

(106:37)

(106:38)

(106:39)

(106:40) Notice that God’s angry wasn’t an immediate emotional outburst. He was patient with exercises his judgment. He still refers to these sinful people as “his people.”

(106:41)

(106:42)

(106:43)

(106:44)

(106:45)

(106:46)

He finally returns to his prayer that he started in verse 5

(106:47)

(106:48) Even with all of this judgment, God is still “the God of Israel.” He hasn’t abandoned his people.

Psalm 107 (God’s power over adversity)

This is a thanksgiving psalm that ends on a note of wisdom (v.43). It seems to be written after the Exile (vv.2-3; 106:47).^[213]

(107:1) He starts by affirming the goodness and love of God.

(107:2) He wants those who were rescued from the Exile to affirm the goodness and love of God.

(107:3) In the post-exilic regathering, God brought the survivors back to Israel from all directions.

Wandering

(107:4-5) Does this refer to the Wilderness Wandering? Or to the wandering during the Exile? This wandering shows that they needed a direction from God.

(107:6)

(107:7) God gave them the direction they needed, because they turned to him in prayer (v.6).

(107:8-9) The city was a place of protection and provision for the people. Imagine wandering in a desert for a while, only to find a city and civilization.

Prison

(107:10-12) God gave them over to prison and captivity. Their suffering (in this case at least) was not accidental or cosmic chance; it was because they broke God’s moral will.

(107:13-16) God was still willing to take them back. He was still powerful enough to rescue them from their captivity.

Disease

(107:17)

(107:18)

(107:19)

(107:20) Here, again, if the people will turn to God, they can experience healing. VanGemeren writes, “The ‘word’ is personified here as God’s messenger of healing and deliverance from ‘the grave’ (cf. Job 33:23; John 1:1).”^[214]

(107:21)

(107:22) Their thanksgiving was concrete. It consisted in offerings and songs that they wrote.

The seas

(107:23-29) God can stir up (v.25) or still (v.29) the storm. Jesus has this same power and authority (Mt. 8:26).

(107:30)

(107:31)

(107:32)

The desert

(107:33)

(107:34)

(107:35)

(107:36) God can turn the desert into commercial city.

(107:37)

(107:38)

(107:39)

(107:40)

(107:41-42) God takes care of the needy, but judges the wicked.

(107:43) We are wise to reflect on the “great love” of God.

Psalm 108 (Same as Psalm 57:7-11 and 60:5-12)

This is a psalm of David. VanGemeren notes, “This psalm consists of two parts (vv. 1–5, 6–13), each of which has its duplicate in another psalm. Verses 1–5 derive from Psalm 57:7–11 and vv. 6–13 are parallel with Psalm 60:5–12.”^[215]

Psalm 109 (Seeking God’s blessing, when people curse you)

This is a psalm of David, and it is an individual lament.^[216]

(109:1) He wants God to communicate with him.

(109:2) He wants God to speak into his situation, because wicked men have slandered him.

(109:3-5) David reaches out to them in love (see NLT), but they still hate him. This rejection and suffering doesn’t stop David from praying (v.4).

(109:6) He wants these men to be found guilty. VanGemeren writes, “The psalmist calls on evil to be punished by evil (v. 6). He hopes that an evil man may be found guilty by ‘an evil man,’ whom he also calls ‘an accuser’ (śāṭān from which comes the proper name ‘Satan,’ cf. v. 4). It is not clear whether the ‘evil man’ is a judge or a person who acts in some authoritative capacity. Anyway, he hopes that the system of justice on earth will not be so corrupt as to twist any and all forms of justice.”^[217]

(109:7) How can his “prayers condemn him”? It might be in the sense that he had a lack of prayer, prayed with the wrong motivations (Jas. 4:1-3), or prayed for things outside of God’s will.

(109:8) This passage is cited in reference to filling Judas’ apostolic seat (Acts 1:20).

(Acts 1:16, 20) Doesn’t this passage imply fatalism?

(109:9) He calls down God’s judgment on these men. For an explanation of this “imprecatory psalm,” see “What about the ‘Cursings’ in the Psalms?”

(109:10)

(109:11)

(109:12)

(109:13)

(109:14-15) He wants their names to be cut off (v.14), but not their sins (v.15).

(109:16) This is further reason why he calls down God’s judgment. He hounded the poor.

(109:17) The wicked called down curses on others, and hated God’s blessings.

(109:18) How do you “wear cursing as his garment”? VanGemeren writes, “‘Water’ and ‘oil’ may have been a part of an ordeal or magic ritual (A.A. Anderson, 2:764). The wicked man is evil through and through. It is ‘wrapped about him’ and ‘tied forever around him’ (v. 19).”^[218]

(109:19) David seems to be praying that the wicked would wear cursing like a garment, which is what he is already doing (v.18). Why does he pray this?

(109:20) To answer verse 19, it seems that David wants the wicked to get what he deserves. In a sense, he’s saying, “If he wants to wear cursing like clothes, then let him be clothed in curses!”

(109:21) David doesn’t appeal based on self-righteousness, but based on God’s goodness and love.

(109:22) David viewed himself as poor and needy (cf. v.16).

(109:23) How do evening shadows fade away? Slowly, they fade into darkness. David feels like he’s falling further and further into darkness.

(109:24) Why is he fasting? Is he in mourning?

(109:25) David lives in an honor-shame culture, so this would be a major sign of weakness.

(109:26-27) David wants God to act based on his love and goodness. David doesn’t want to take credit for the victory.

(109:28) Instead of looking for the blessings of men, David wants the blessings of God. David doesn’t care of human curse him, as long as God blesses him.

(109:29) Similar to verse 18.

(109:30-31) David closes with praise, because God intercedes and stands up for people when they need him.

Psalm 110 (The Messianic Priest-King)

This is the most cited chapter in the New Testament (Mt. 22:44; 26:64; Mk. 12:36; 14:62; 16:19; Lk. 20:42-44; 22:69; Acts 2:34-35; Rom. 8:34; 1 Cor. 15:25; Eph. 1:20; Col. 3:1; Heb. 1:3, 13; 5:6; 7:17, 21; 8:1; 10:12-13; 12:2).

No ancient Hebrew manuscript lacks the superscription: “Of David. A psalm.”

For a full treatment of the messianic prophecies here, see (Mt. 22:41-46) Is Psalm 110 a prophecy of Jesus?

(110:1) The Hebrew here is “Yahweh says to my Adonai.” Who could be “Lord” over David, if David is the king of Israel.

Regarding making his “enemies a footstool,” VanGemeren writes, “To make the enemies a “footstool” is an ancient Near Eastern metaphor for absolute control. Originally the victorious king placed his feet on the necks of his vanquished foe (cf. Josh 10:24; 1 Kings 5:3; Isa 51:23). From this practice arose the idiom to make one’s enemy one’s footstool.”^[219] Jesus will put his enemies under his feet (1 Cor. 15:25).

(110:2) The “scepter” refers to the power and authority of the king. This righteous, messianic king will rule in the presence of his enemies.

(110:3) The troops will be willing to fight. There won’t be a draft. This is the sort of king that men are willing to fight for.

(110:4) A king-priest??!! The kingship and the priesthood were separated in the nation of Israel—sort of how the “church and state” are separate today in the United States. Though David had performed priestly duties before (2 Sam. 6:14-18), he knew that Saul had lost his kingship from trying to take over the priesthood sacrifices. For a full treatment of the prophetic connections with Jesus, see comments on Genesis 14:17-20.

(110:5) This messianic king will one day judge the Earth.

(110:6) This is really graphic imagery of judgment (“heaping up the dead”). This is clearly picturing a military battle.

(110:7) What is the significance of this verse? What is the significance of drinking from a brook along the way?

Psalm 111 (Praising God)

Regarding psalm 111 and 112, VanGemeren writes, “Psalms 111 and 112 form a unit and may have been written by the same author or originated from within the same general approach to piety.”^[220] Some believe that these two psalms were written for children in a school setting, where the teacher explained to them why and how to praise God.^[221]

This seems like it could be a wisdom psalm (v.10) or maybe a praise psalm (vv.1-9).

(111:1) The psalmist models what he will choose to do publicly—namely, he will praise God.

(111:2) What does it mean to delight in God’s works? As we think about God’s works (“pondered”), we begin to experience his love deeper (“delight in them”). VanGemeren writes, “They bear further investigation, not to be fully comprehended (cf. Job 5:9), but to ‘ponder’ (d-r-š; cf. Eccl 1:13) and to ‘delight in’ (ḥ-p-ṣ) the works of the Lord.”^[222]

(111:3) His works are those of a great king (“glorious and majestic”). He will always do what is right for us.

(111:4) God wants us to remember his works—almost certainly for our benefit.

(111:5) God is a provider for his people. This could harken back to the giving of manna (Ex. 16).

(111:6) The psalmist remembers the Conquest under Joshua, and how God gave the land to the people through his mighty power.

(111:7-8) If his works are just, then so are his words (“all his precepts are trustworthy”). This could harken back to the giving of the Law after the Exodus (Ex. 20).

(111:9) He is the redeemer.

Commenting on verses 4-9, VanGemeren writes, “The mention of these acts instills the hope that the Lord, who has redeemed his people in the past, will redeem his people in the future.”^[223]

(111:10) “Wisdom” and “good understanding” are synonymous.

Psalm 112 (Security in God)

This is a wisdom psalm.^[224]

(112:1) To “fear the LORD” is synonymous with “find great delight in his commands.”

(112:2) VanGemeren explains that these blessings are material in nature, because we are still in the old covenant: “The fruits of success are put in OT terms: many and blessed descendants, wealth, and honor.”^[225]

The blessed man (the wise man) wants to pass on his convictions to his children.

(112:3) God materially blessed the wise man in the old covenant. God brings a special protection and blessing to the wise person.

(112:4) VanGemeren writes, “It is not clear whether the wise man or the Lord is the source of the light. This verse could be read as “even in darkness [the] light [of the Lord] dawns for the upright” or as “even in darkness [the] light [of the wise] dawns for the upright.””^[226]

(112:5) The righteous man lends freely, because God gives away freely (v.9).

(112:6) On the other hand, even when bad things happen to him, he will not be shaken.

(112:7) Bad news doesn’t a shake a person whose convictions are in the Lord, rather than circumstances.

(112:8) God gives security in our hearts, even if circumstances are poor. This security is connected to how the story will end: in victory.

(112:9) God is a giver to the poor. Paul cites this to support generous financial giving (2 Cor. 9:6, 9).

(112:10) God’s generous grace drives the wicked crazy! They hate that God gives out his gifts based on pure grace. The wicked are “infuriated” (NLT) and he will “gnash his teeth” (NIV; cf. Ps. 35:16; 37:12). His “longings” (NIV) and “hopes” (NLT) go unfulfilled.

The “longings” of the wicked are contrasted by the “delight” of the godly (v.1).

Psalm 113 (Praising God)

This is considered a descriptive praise psalm.^[227]

(113:1-2) He mentions praise four times in these two verses.

(113:3) In other words, praise should be universal.

(113:4) God should be praised universally, because he is greater than the “nations” (gôyîm) or even the material universe.

(113:5-6) This is a rhetorical question. Obviously, no one and no thing is like this God. VanGemeren writes, “The Lord is exalted; therefore he is able to deliver. The ‘One who sits enthroned on high’ stoops down to his needy children!”^[228]

(113:7-8) God is not only great; he is also good. He cares for the poor and needy. The “ash heap” refers to mourning. He takes them from poverty and puts them with princes. Hannah cites this passage in 1 Samuel 2:8.

(113:9) Barren women were typically depressed in the Bible, because this was a culture in which family was everything. VanGemeren writes, “In the ancient Near East, and especially in Israel, motherhood was a crowning achievement of any woman. A barren woman was a social outcast; she was a disappointment to her husband, to other women, and especially to herself (cf. Gen 16:2; 20:18; 1 Sam 1:6; Luke 1:25). However, the goodness of the Lord also extends to the relief from the judgment pronounced in Genesis 3:16. His people are to be blessed with children (cf. 115:14; Isa 48:19; 54:1–3).”^[229] God turns their depression into happiness.

Psalm 114 (The creation trembles in the presence of the Creator)

This is considered a descriptive praise psalm.^[230]

(114:1-2) God took an intimate role with Israel’s existence after the Exodus. Some theologians call this the “birthday of Israel.”^[231]

(114:3) This could refer to God parting the Red Sea under Moses, and the Jordan River under Joshua.

(114:4) This could refer to the theopanies, smoke, and thunder when God gave Moses the law on Mount Sinai (Ex. 19). The difficulty with this interpretation is the use of the plural “mountains,” rather than the singular “mountain.”

(114:5-7) The seas, rivers, and mountains trembled because God is infinitely powerful, as their Creator. The creation trembles in the presence of its Creator.

(114:8) Kirkpatrick writes, “He Who made water flow from the rock at Rephidim and the cliff at Kadesh … can still provide streams of blessing for His people.”^[232]

Psalm 115 (Futility of idols)

This is called a psalm of communal confidence.^[233] It is similar in genre to psalms 125 and 129.

(115:1) The psalmist desires to get the focus off of the people, and back onto God where it belongs.

(115:2) The psalmist writes his poetry under taunting and harassment from the nations.

(115:3) Where is our God? He’s in heaven doing whatever he wants. He’s sovereign and in control. There is a contrast between “our God” and “their idols” in the subsequent verses.

(115:4-7) How different are the idols! For one, they are created by humans (v.4). The effect cannot be greater than the cause. While idols have eyes, noses, and mouths, none of these are functional.

(115:8) Why are the makers of idols like the idols that they make? Is it in the sense that “you are what you worship”?

(115:9-11) The psalmist redirects the people to trust in Yahweh. Whether you are the “house of Israel” or the “house of Aaron” or anyone who “fear[s] Him.”

(115:12-13) God will bless anyone for trusting in him.

(115:14-15) The psalmist prays for the people to be “increased” (v.14) and “blessed” (v.15) by God.

(115:16) God delegates the rule of the Earth to humans (Gen. 1:28). VanGemeren writes, “How different is he from the idols, who are made with human hands (vv. 3–8)! They are earthy whereas the Lord is in heaven.”^[234]

(115:17-18) The psalm ends in a state of praise.

Psalm 116 (God answers prayers during suffering)

This is an individual thanksgiving psalm.^[235]

(116:1) He loves God deeper because he knows God is listening to him.

(116:2) This makes him want to talk to God more and more.

(116:3-4) He was near death, when he cried out to God.

(116:5) Grace and righteousness seem like antithetical qualities. How can you be perfectly righteous and yet gracious toward sin and sinners?

(116:6) God loves the simplehearted. What does it mean to be simplehearted? The NET translates this as “untrained,” or those who are “morally naïve.”

VanGemeren writes, “The psalmist does not take his deliverance for granted. He is astounded by the marvel of full and free salvation.”^[236]

(116:7) As he reflects on God’s nature and how he answered his prayers, his soul begins to rest.

(116:8-9) He feels happy as he reflects on what God saved him from.

(116:10) Why was his expression of belief followed by being “afflicted”? VanGemeren writes, “Even in his distress, or especially in his distress, the psalmist learned the lesson of true faith. This experience of living faith comes out more clearly with the NIV margin: ‘I believed even when I said, “I am greatly afflicted”’ (v. 10; cf. 2 Cor 4:13).”^[237]

(116:11) He was losing trust in people. He felt like he couldn’t trust anything that anyone was saying.

(116:12) You can’t out give God! You can’t pay him back. After the Cross of Christ, how much more can we agree with the psalmist here?

(116:13) What is the cup of salvation?

(116:14) Because God is trustworthy, we wants to be trustworthy in fulfilling his vows.

(116:15) What a powerful passage. God really cares when one of his saints dies.

(116:16) Since God freed him from slavery, he now wants to become a “slave” of God instead.

(116:17-19) Similar to vv. 13-14.

Psalm 117 (The Nations should Praise God)

This is the shortest psalm. It is a praise psalm.^[238] Paul cites this little psalm in Romans 15:11.

(117:1) The psalmist calls on the nations praise God.

(117:2) They are supposed to praise God because of God’s faithfulness to Israel. God’s plan with Israel extended to all nations.

Psalm 118 (Trust in God—not in man)

Regarding this psalm, VanGemren writes, “Apart from its use during the Passover Seder, Psalm 118 was also sung during the Feast of Tabernacles, according to the Talmud (b. Sukkoth 45a–b). The psalm is replete with thanksgiving to the Lord for being the succor of his people.”^[239] The genre is similar to individual thanksgiving.^[240]

(118:1) The first words out of his mouth are “thanks.” He thanks God for his goodness and his love.

(118:2-4) He wants the people to reflect on the fact that God’s love “endures forever.”

(118:5) VanGemeren writes, “The joy of faith lies in answered prayer.”^[241]

(118:6) If God is with me, why would I worry about what humans can do to me? (cited in Heb. 13:6)

(118:7) This shows that the term “helper” isn’t derogatory or condescending in Genesis 2, referring to the woman being a “helper” of man.

(118:8-9) Here is a case of intensification. The refuge of God is better than man (v.8)—even better than princes (v.9).

(118:10-12) Even if all the “nations” surround the psalmist, this doesn’t stop him (v.10). How does he beat his enemies? Notice the three-fold repetition of “in the name of the LORD I cut them off.” VanGemeren writes, “Regardless of how great the trouble, the Lord’s name was sufficiently powerful.”^[242]

(118:12) Why does he compare the armies to “bees”? Is it in the sense that the armies are numerous? Or angry like bees? Or dangerous like bees? Or unified like a swarm of bees? (cf. Deut. 1:44)

He calls on God’s name to anchor his spiritual power.

(118:13) Just because God is behind us, this doesn’t mean that we won’t endure times of trial, suffering, and feelings of anxiety.

(118:14) He sees God himself as his salvation.

(118:15-16) The men don’t shout for joy based on their own power or strength, but based on God’s power.

(118:17) He believes that he will live to tell more people about God.

(118:18) God will discipline us “severely,” but never abandon or forsake us (cf. Heb. 12:5-11).

(118:19-21) He wants to come into God’s presence to thank him.

(118:22) The way into the righteousness of God (vv.19-21) seems to have been overlooked by the builders of the Temple.

(Ps. 118:22) Does this passage predict Jesus?

(118:23) God saw something that the builders couldn’t see in the cornerstone. God became the cornerstone that the builders rejected. VanGemeren writes, “How appropriate is the application of these verses to the suffering and glory of our Lord (cf. Matt 21:42; Mark 12:10; Luke 20:17; Acts 4:11; Eph 2:20; 1 Peter 2:7)! He suffered in his rejection by man, but the Father demonstrated his acceptance of the Son by making him the ‘chief cornerstone’ (Eph 2:20). Yet all who suffer in this life may draw comfort from this communal testimony.”^[243]

(118:24) The psalmist felt that each day he was alive was a mercy from God, and a reason to give thanks.

(118:25) See Matthew 21:9 and Mark 11:9-10.

(118:26)

(118:27) VanGemeren writes, “The interpretation of v. 27b is far from easy; but the thrust is clear that they demonstrated their commitment in concrete acts, whether they came with ‘boughs in hand; during the Feast of Tabernacles (M Sukkah 3.4; based on Lev 23:40) or with ‘festal sacrifices’ (see NIV mg.).”^[244]

(118:28-29) He closes the psalm the same way that he opened it: with thanksgiving and praise.

Psalm 119 (The Word)

It is a wisdom psalm.^[245] VanGemeren states that the psalmist was “most likely writing in the postexilic era.”^[246]

D.A. Carson points out, “The longest chapter in the Bible… is about the Bible” (Xenos Summer Institute, 2017).

This is an acrostic poem. Hebrew has 22 letters. Each paragraph begins with the next letter of the Hebrew alphabet: Eight lines per paragraph.

(119:1) We’re blessed if we follow God’s word.

(119:2) To “keep his statutes” is parallel with “seek[ing] him.”

(119:3)

(119:4) We’re supposed to follow what God has written.

(119:5) The psalmist laments that he doesn’t follow God’s word the way that he should.

(119:6)

(119:7)

(119:8)

(119:9) God’s word is especially for the young.

(119:10)

(119:11) What does it mean to hide God’s word in our heart?

(119:12) He depends on God to teach him the Scriptures. He has a teachable attitude.

(119:13)

(119:14) He treats the Word like a great financial treasure.

(119:15) “Meditate” and “consider” are parallel.

(119:16) Many believers neglect God’s word.

(119:17)

(119:18) The psalmist wants to be able to see great truths come to life in God’s word. He prays that God would open his eyes.

(119:19) The more he reflects on God’s eternal mindset and values, the more he feels like a stranger on Earth.

(119:20) When he isn’t in the Word, he’s thinking about the Word. He almost sounds like a teenager in love with a girl, thinking about her all the time.

(119:21)

(119:22)

(119:23)

(119:24)

(119:25) He’s thinking about God’s word on his deathbed.

(119:26)

(119:27) He needs to cognitively understand and interpret accurately before he can meditate in his heart.

(119:28) When he suffers from sorrow or depression, he wants God to strengthen him through his word.

(119:29)

(119:30)

(119:31)

(119:32) He feels “freedom” by being in God’s will (cf. v.45).

(119:33)

(119:34)

(119:35) He feels “delight” to be follow God’s will.

(119:36) God’s way is antithetical to selfishness.

(119:37) God’s way is antithetical to worthless things.

(119:38)

(119:39)

(119:40)

(119:41) He reflects on God’s promises which bring God’s love.

(119:42) Part of knowing how to answer a skeptic is trusting in God’s word.

(119:43)

(119:44)

(119:45)

(119:46) God’s word is relevant—even to kings.

(119:47)

(119:48)

(119:49)

(119:50) He finds comfort from God’s promises during suffering.

(119:51) He doesn’t consider social pressure to be an adequate reason to deny God’s word.

(119:52)

(119:53) He has a righteous anger at the wicked for ignoring God’s word.

(119:54)

(119:55)

(119:56)

(119:57)

(119:58)

(119:59)

(119:60) He has a sense of urgency to follow God’s word.

(119:61)

(119:62) Even late at night, he’s still thanking God.

(119:63)

(119:64) To a man saturated in the word, the world starts to look different.

(119:65)

(119:66)

(119:67)

(119:68)

(119:69)

(119:70) He has a rich emotional life—even though his enemies are callous and dull.

(119:71) Suffering gave him a deeper understanding of the word.

(119:72) He views the word as a great treasure.

(119:73)

(119:74)

(119:75)

(119:76)

(119:77)

(119:78)

(119:79)

(119:80)

(119:81) He can’t wait to see God’s salvation come to fruition, because he has placed all of his hope into God’s word.

(119:82)

(119:83)

(119:84)

(119:85)

(119:86)

(119:87) Even fear of death does not cause him to break God’s word.

(119:88)

(119:89) God’s word is immutable. It has always existed, and it will always continue to exist.

(119:90)

(119:91)

(119:92) By making God’s word his delight, he was able to overcome suffering.

(119:93)

(119:94)

(119:95) Even when the wicked are threatening to kill him, he decides to think about the word.

(119:96) God’s word is greater than any other “perfection” in human experience.

(119:97) He thinks about the word all day long.

(119:98)

(119:99) Knowing God’s word gives him more wisdom than his teachers.

(119:100) In this culture, the elders were considered wiser because they were older. But the word gives him more wisdom than the elders.

(119:101)

(119:102) He thinks about getting into the word as though God was personally teaching him.

(119:103) He views God’s word like a tasty treat.

(119:104)

(119:105) The word doesn’t give direction like a spotlight beaming into the distance. A lamp only shows you your steps a few feet ahead of you.

(119:106)

(119:107)

(119:108)

(119:109)

(119:110)

(119:111) He has made the word his “joy.”

(119:112)

(119:113) God’s word is not duplicitous.

(119:114)

(119:115)

(119:116)

(119:117)

(119:118)

(119:119)

(119:120) “Fear/trembles” is parallel with “stand in awe.”

(119:121)

(119:122)

(119:123)

(119:124) He wants God’s love to be the guiding factor in his relationship with God.

(119:125) He wants discernment to understand the word.

(119:126)

(119:127) He loves the word more than pure gold.

(119:128)

(119:129) He is enamored with God’s word and that’s the reason he wants to follow God.

(119:130)

(119:131)

(119:132)

(119:133) The word can break the power of sin in his life.

(119:134)

(119:135)

(119:136) He wants others to follow God’s word so badly that he’s weeping.

(119:137) If God is righteous, then his decrees would also be righteous.

(119:138) We can trust God’s word.

(119:139)

(119:140) God’s promises are trustworthy and tested.

(119:141)

(119:142)

(119:143) He is able to “delight” even in times of distress, because he is in God’s word.

(119:144)

(119:145)

(119:146)

(119:147)

(119:148) He’s up all night meditating on the word.

(119:149)

(119:150)

(119:151)

(119:152)

(119:153)

(119:154)

(119:155) In order to find salvation, we need to seek out the word of God.

(119:156)

(119:157)

(119:158)

(119:159)

(119:160) This is verbal plenary (full) inspiration. All of God’s words are true.

(119:161) Rulers can persecute him, but what really brings trembling is the word of God.

(119:162)

(119:163)

(119:164)

(119:165) The word brings peace.

(119:166)

(119:167)

(119:168)

(119:169)

(119:170)

(119:171) Understanding the word leads to praise of God.

(119:172)

(119:173)

(119:174)

(119:175)

(119:176)

Psalm 120 (Living among warlike men)

Regarding the genre of this psalm, VanGemeren writes, “Scholars are divided in their opinion on the genre of this psalm: individual lament (so RSV) or individual thanksgiving hymn.”^[247]

(120:1-2) His distress is related to people who lie and deceive him.

(120:3) He personifies the wicked man’s tongue.

(120:4) VanGemeren writes, “The ‘burning coals’ were charcoal produced from the ‘broom tree,’ whose charcoal was the finest.”^[248]

(120:5) VanGemeren writes, “Meshech is located in Asia Minor by the Black Sea (cf. Gen 10:2; Ezek 38:2). Kedar denotes the Arab tribesmen who lived in the Arabian Desert (cf. Isa 21:16–17; Jer 2:10; 49:28; Ezek 27:21).”^[249]

How can the psalmist live in two separate locations at the same time? VanGemeren holds that these are just metaphorical.

(120:6)

(120:7) It bothers him that his neighbors are always pushing for war. He longs for a time of peace with his enemies.

Psalm 121 (God will watch over you)

(121:1) Why is he looking at the hills? VanGemeren writes, “He may have looked with anxiety if he expected robbers to be hiding in the hills. The hills provided cover for mobs and vagabonds who caused great harm to travelers. He may also have looked with great anticipation to the hills if he were on a pilgrimage to Jerusalem. Hidden among the hills was the Holy City, Jerusalem (125:2). Both thoughts may well have occupied the ancient traveler: anxiety and anticipation.”^[250]

(121:2) His help comes from none other than the infinite-personal Cosmic Creator.

(121:3) He is speaking the truth to himself.

(121:4) Yahweh is fundamentally different from Pagan deities. VanGemeren writes, “Pagans permitted their gods to sleep, but the God of Israel is not like any god—he does not need to recreate, eat, or sleep. He is always there to ‘help.’”^[251]

(121:5-6) How can the sun and moon harm a person? Is it in the sense that they are typically deified in ancient Near Eastern culture? Is it in the sense that God will protect the psalmist whether day or night?

(121:7-8) He keeps repeating that God will watch over him. He says this phrase five times in eight verses.

Psalm 122 (Meeting God in Jerusalem—the city of peace)

This is a psalm of David.

(122:1) David liked going with his brothers to meet with God, rather than going alone.

(122:2) He is standing and waiting to enter the city.

(122:3) The worshippers in Jerusalem were close to one another, rather than spread out all over the city.

(122:4) God wanted the tribes to go up and meet with him.

(122:5) VanGemeren notes that Jerusalem wasn’t just the spiritual center, but also the political center of the nation.^[252]

(122:6-9) David wants the city to be peaceful, so that they can focus on God without distractions or fear.

Psalm 123 (Looking to God during persecution)

This is either an individual or corporate lament.^[253]

(123:1) Why does he look up if God is omnipresent? This is anthropomorphic language for revering and respecting God as above us.

(123:2) He doesn’t pretend that he is the one who is in charge. He looks to God like a hired hand around the house.

(123:3) Most people who experience suffering have a demanding attitude with God. The psalmist doesn’t demand anything. Instead, he asks for God’s mercy.

(123:4) He was upset about the verbal abuse of his enemies. Not all persecution or suffering is physical.

Psalm 124 (Without God, they would’ve lost the battle)

This is a communal thanksgiving psalm.^[254] It is a psalm of David.

(124:1) David speculates what would’ve happened in wartime if God didn’t support Israel. He has a complete humility toward the outcome, claiming that Israel would’ve been ripped to shreds. As their king, David wants the people to reflect on God’s great power, rather than taking personal credit.

(124:2) The context is a time of warfare.

(124:3) He depicts the people getting “swallowed alive” like a prey being captured like a predator.

(124:4-5) He pictures the enemy armies like a flood. VanGemeren writes, “The metaphor of water as a destructive force is common in the OT (cf. 18:16; 42:7; 69:1–2, 15; Isa 8:7–8; Lam 3:54) because of the destructive torrential rains known to that part of the world (cf. Judg 5:21; Matt 7:27).”^[255]

(124:6) Similar to verse 3.

(124:7) First, he compared the enemies to predators; now he compares the enemies to a hunter. Imagine being a little bird inside of a “hunter’s trap” (NLT). You would have no hope of getting out, unless someone intervened.

(124:8) David begins and ends the psalm, focusing on God.

Psalm 125 (God’s protection of his nation from the enemies)

Regarding the genre of this psalm, VanGemeren writes, “Scholars are divided in classifying the genre between a communal psalm of confidence and a communal lament.”^[256]

(125:1) Our faith in God makes us immovable—like a mountain. VanGemeren writes, “Mount Zion is more than a hill. It symbolizes God’s help (cf. 121:1–2; 124:8), his presence in blessing and protecting his people (76:6–9; 132:13–16), and the privileges of the covenantal relationship.”^[257]

(125:2) Next, he compares God’s protection of the believer like a stable and secure mountain.

(125:3) The “scepter” represents the political rule of the nations (cf. Isa. 14:5). God won’t allow the nations to rule over Israel forever. If God allowed the unrighteous to occupy the land, then the believers would need to fight to regain control of the land.

(125:4-5) Instead of fighting for themselves, the psalmist trusts in God to fight for the people and judge the wicked. God will judge so that there can be peace in the land of Israel.

Psalm 126 (Return from Exile)

This psalm is a community lament.^[258] While the dating of the psalm is uncertain, VanGemeren writes, “The situation of the psalm is closely associated with the return of the small exilic community to the land (after 538 BC).^[259]

(126:1) The psalmist was overjoyed to see his friends and family returned from slavery, deportation, and exile. Did the whole event feel like a bad dream?

(126:2) They couldn’t believe their eyes. They began to laugh and sing.

(126:3) The nations (v.2) and the nation of Israel all credited God for what happened.

(126:4) Once they got their people back, they wanted to start rebuilding their economy.

(126:5) The psalmist feels like enough sadness and suffering has happened. Now it’s time for the life of the nation to move in the other direction.

(126:6) He compares their experience to farming: sowing seed with nothing to show for it, while returning with crops.

Psalm 127 (Being God-centered)

This is a psalm of Solomon. It is a wisdom psalm.^[260]

(127:1) What does it mean to build the “house”? (1) This could refer to the Temple, seeing as how Solomon is the author and the builder of the Temple. (2) It could refer to the family. VanGemeren writes, “It may also signify the raising of a family, especially because this section precedes a unit in which the family is emphasized as a reward from the Lord (vv. 3–5). In the OT it is usual to speak of a family as a ‘house’ even as we speak of a prominent family as a ‘dynasty’ (cf. Gen 16:2; 30:3; Exod 1:21; Ruth 4:11; 1 Sam 2:35; 2 Sam 7:27).”^[261] (3) It could refer to any sort of spiritual project in general. This makes the most sense because the point isn’t specifically about the house, but about any endeavor, such as “watching over the city.”

In ancient times, people would fear that neighboring nations would come in and kill, rape, and plunder their cities. Solomon is reminding the people that our only security comes from God.

It’s pointless to do any work for God if he isn’t the one getting behind it.

(127:2) There is no reason losing sleep over our work if God isn’t in it. God will give us the rest that we need.

(127:3) It is a major blessing and reward to have children. Do we treat this as a spiritual stewardship and responsibility? Or as a frustration or nuisance from the “real” ministry in our lives?

(127:4) What comparison is he drawing here? Arrows give the warrior a sense of comfort, security, and vision for the battle. Sons (or “children,” v.3) give the believer the same experience.

(127:5) There is security, honor, and fierceness in being surrounded by a godly family.

Psalm 128 (The blessing of a godly family)

This is a wisdom psalm.^[262]

(128:1) We’re fulfilled if we respect God as the center of our lives, choosing to follow him. The blessing in this chapter primarily refers to the blessing of having a godly family, rather than materialism.

(128:2) We can look forward to a good life of hard work.

(128:3) “Fruitful vine” refers to the fact that vines spread and grow. Does this refer fertility?

“Olive shoots” refers to the quality of his sons? Or maybe the fact that they grow up quickly? I’m not sure. VanGemeren writes, “[The olive tree] is a symbol of longevity and productivity. So are children within the household of faith! They are not like grass, which is here today but is gone tomorrow. Rather, they are olive trees that in due time bear their fruit. The blessedness of the godly man will extend to other generations.”^[263]

Regarding both symbols, he writes, “To sit under one’s vine and fig tree was an expression of a state of tranquility, peace, and prosperity. Even when the country faces adversity, the man who fears the Lord is insulated against adversity by wife and children as the blessings of the Lord are found under the roof of his house. The metaphor of the fruitfulness of the vine extends, not only to the bearing of children, but also to everything the wife contributes to the welfare of family (cf. Prov 31:10–31).”^[264]

(128:4)

(128:5) God doesn’t stop blessing the godly—even in old age.

(128:6) It’s fulfilling to see the next generation of kids coming out of our family.

Psalm 129 (God’s judgment for the oppressors)

VanGemeren calls this a psalm of communal confidence.^[265]

(129:1-2) The psalmist is beaten down, but not broken (2 Cor. 4:6ff). It wasn’t just being oppressed, but being “greatly” oppressed. His suffering was real and severe.

(129:3) He compares his suffering to a plowman digging into his back. VanGemeren writes, “The “plowmen” are the warriors, the long furrows are the wounds and adversities, and the field is “the back” of Israel (v. 3). The “back” is a metaphor of Israel’s history of suffering, as its enemies attempted to destroy its national life.”^[266]

(129:4) He turns his attention onto God, showing how God liberated him from slavery.

(129:5) He wants his enemies to experience the shame that they deserve for what they did. This isn’t an infantile statement of judgment, but rather praying for God to be righteous with people who “hate” Jerusalem and God’s people.

(129:6) Grass on a roof would burn out from too much exposure to the sun. He wants to see the same thing for his enemies.

(129:7) Grass like that crumbles in your hands.

(129:8) He doesn’t want to see evil men like this getting a blessing from God.

Psalm 130 (Forgiveness)

This is a psalm of individual lament.^[267]

(130:1) He wants to connect with God during the worst moments in his life.

(130:2) He doesn’t come to God based on his merit, but based on God’s mercy.

(130:3) Good question! Nobody can come into God’s presence.

(130:4) The term “feared” cannot mean to be scared of God, because in this context, God is “feared” for his radical forgiveness.

(130:5) It is inappropriate to separate hope in God and hope in his word. The Bible makes no such distinction—even though emergent theologians do today.

(130:6) Why does a watchman wait for the morning? Once it is morning, the watchman is off-duty, he is safe, and he can get some rest. VanGemeren points out that the watchman is also confident—even certain—that morning will come.^[268] The believer has the same sort of confidence in God’s promises.

(130:7) Why do we trust God? The psalmist tells us to trust him because of his great love and complete redemption.

(130:8) God will solve the problem of forgiveness personally.

Psalm 131 ()

This is a psalm of David. VanGemeren refers to this as an individual psalm of confidence.^[269]

(131:1) God has revealed some things to us that we should reflect on, but there are limits. We shouldn’t come to God trying to solve all of the world’s problems. That’s his role. It’s actually arrogant (“proud” and “haughty”) to reach beyond what God has called us to do.

(131:2) What does it look like to have a stilled and quieted soul? For one, it means that I’m not thinking about all of the problems in my life or in the church. It means casting my anxiety onto him because he is a faithful Creator who cares for me (1 Pet. 5:7).

What does he mean by a “weaned child”? Weaned children don’t come to the mother asking for anything. They just sit on their mothers’ laps with contentment.

(131:3) Once David gets this peace, he wants others to have it as well.

Psalm 132 (God’s promise to David)

Regarding the dating of the psalm, VanGemeren writes, “The psalm is a tenth-century composition, celebrating the bringing of the ark of the covenant into Jerusalem (cf. 2 Sam 6:12–19; Ps 132:6–10).”^[270]

The genre of the psalm is a royal psalm.^[271]

(132:1) David had a hard life.

(132:2-5) The “oath” is not recorded elsewhere in Scripture (v.2), but the psalmist tells us that David swore he would build God a Temple. His vow sounds like hyperbole. After all, the Temple would take years to build.

(132:6) “Ephrathah” is near Bethlehem (cf. Ruth 4:11; Mic. 5:2).

(132:7-8) The Philistines captured the Ark of the Covenant, and it travelled around from city to city until it landed in Jerusalem (1 Sam. 4-6).

(132:9) The worship of God in the old covenant was supposed to be authentic.

(132:10) God won’t reject the Messiah because of his promise with David.

(132:11) Since God cannot lie (Heb. 6:18; Titus 1:2), his promise to David is “sure.”

It interesting that the psalm begins with David trying to build a house for God, but it ends with God wanting to build a throne for David.^[272]

(132:12) This isn’t making the covenant conditional. Even on an amillennial interpretation, this covenant can’t be considered conditional; otherwise, Christ’s reign (through the Church) would be conditional on the holiness of David’s sons. Instead, what is conditional here is that individuals could forfeit the blessings of the Davidic Covenant—even if the covenant itself was unconditional.

(132:13-14) The center of God’s reign will be in Jerusalem.

(132:15) God will be giving out provisions and gifts to the Earth when he rules and reigns.

(132:16) Similar to verse 9.

(132:17) This passage is cited in the NT to refer to the Messiah (Lk. 1:69-75).

(132:18) Christ will eventually defeat his enemies (1 Cor. 15:25-28; Rev. 19:17-21).

Psalm 133 (Unity amongst believers)

This is a wisdom psalm.^[273]

(133:1) Not only is unity morally right (“good”), but it is also just satisfying and enjoyable (“pleasant”).

(133:2) David says that unity is like being anointed as a priest. VanGemeren writes, “Only the high priest and the priests could be anointed with this oil, associated exclusively with priestly service (cf. Exod 30:30–33).”^[274] Here, the unity of believers is compared to the anointing of God’s high priest.

The imagery also shows an abundance of oil, because it is dripping down the beard and onto his robes. Unity overflows on the community when it is present.

“Aaron” represents all priests. He is like their “federal head.”

(133:3) Mount Hermon was known for its water in the dry months. VanGemeren writes, “Because of the high altitude of Mount Hermon (nearly ten thousand feet above sea level) and the precipitation in the forms of rain, snow, and dew, Mount Hermon was proverbial for its lush greenery even during the summer months (cf. 89:12; “Hermon,” in ZPEB, 3:125–26) and for its dew that sustained the vegetation.”^[275]

God sends his blessing into unified communities of believers.

Psalm 134 (Praising God in the sanctuary and in the world)

(134:1) These servants (priests?) sang to God—even at night.

(134:2) They praised God in the sanctuary in the Temple.

(134:3) VanGemeren links this passage to the previous passages by noting that God shouldn’t just be worshipped in the Temple, because he’s the Creator of the entire world: “The blessing extends to all of life, wherever the people of God may go or live, because Yahweh, the covenant God (‘Lord’), is ‘the Maker of heaven and earth,’ i.e., the Great King of the universe (see 121:2).”^[276]

Psalm 135 (Praise God—not idols)

(135:1) To praise God and to praise the name of God are parallel.

(135:2) This is addressed to the servants in God’s temple.

(135:3) Just like “unity” is pleasant (Ps. 133:1), so is praising God and singing to him.

(135:4) They praised God because he graciously chose them.

(135:5) There is no one like God.

(135:6) God is not controlled by anything outside of himself. Yet he still chooses to give out and be good to us.

(135:7) He is Lord over creation and nature.

(135:8-9) He caused the plagues in Egypt.

(135:10-12) He was the ultimate cause behind the victories involved in the Conquest of Canaan.

(135:13) While people will forget about great kings and important people, no one will ever forget about God.

(135:14) God is righteous in serving out justice, but he’s also gracious and compassionate with his people.

(135:15) Idols are deaf, dumb, and mute.

(135:18) As one author put it, “You become what you worship.”

(135:19-21) We should get our focus off of idols and onto God. If we “become what we worship,” then by praising God, we will become more like him.

Psalm 136 (Gratitude to God)

This psalm almost sounds like a rock concert where the crowd sings the chorus in between the lyrics (“His love endures forever”). The genre of this psalm is that of an antiphonal hymn.^[277] What can we learn about God from this psalm?

(136:1) He is good.

(136:2-3) He is supreme.

(136:4) He involves himself in history and human affairs.

(136:5-9) He is the Creator.

(136:10-15) He is the Redeemer. He rescued his people from Pharaoh and Egypt.

(136:16) He guides his people.

(136:17-20) He defends his people. He defended them in the Conquest of Canaan.

(136:21-22) He is a provider.

(136:23) He never forgets his people. He always remembers us and knows what we’re going through.

(136:24) He is a rescuer (cf. vv.10-15).

(136:25) God’s love and provision isn’t limited to Israel, but to all people and even animals.

(136:26) Thank God for all of these attributes and actions!

Psalm 137 (Judgment on Babylon)

This is one of the most severe imprecatory psalms. Its genre belongs to a communal lament.^[278] Regarding its date, VanGemeren writes, “The date of the psalm reflects a situation in between the return of the exiles from Babylon (vv. 1, 3) and the rebuilding of the second temple (c. 537–515 b.c.).”^[279]

(137:1) After the Exile, the people were sitting in a foreign land, weeping as they shared memories of Israel.

(137:2) They put their musical instruments away, because there was nothing to sing about.

(137:3) The captors harassed them to sing songs about Israel, as the tears filled their eyes. To the captors, this suffering and defeat of Israel was proof that the God of the Jews was dead.

(137:4) The people couldn’t bring themselves to sing joyful songs in these conditions.

(137:5) It isn’t that the psalmist wanted to suppress his memories of Israel. He just didn’t want to sing in front of the enemy soldiers.

It was painful for the people to remember Zion (v.1), but they dared not forget the city or God’s blessings.

Solomon told the people to pray toward the Temple when they were in Exile (1 Kings 8:48-49).

(137:6) It isn’t that he didn’t have joy in his heart. He just couldn’t express it.

(137:7) The psalmist wants God to bring justice. He’s remembering what happened when the Edomites came through and slaughtered the Jewish people. VanGemeren writes, “The Edomites had done everything to disgrace Judah and to keep the Judeans from escaping (cf. Lam 4:21; Ezek 25:12-14; 35:5-15; Obad 11-14.”^[280]

(137:8-9) He wants people to come and judge the Babylonians for what they did. VanGemeren writes, “The psalmist repeats the beatitude in “blessed is he who seizes” (MT) as he brings the psalm to a climactic and shocking end. He prays that the Lord will bring on Babylon’s head the atrocities they themselves had committed in Judah and elsewhere. Since Babylon had no “rocks,” it is most likely that the psalmist expressed hereby the importance of divine retribution and the terrible wrong the Babylonians had done and had to be punished for. Wars were very cruel in the OT (cf. 2 Kings 8:12; Isa 13:16; Hos 1:4; 13:16; Amos 1:3, 13; Nah 3:10), and the Babylonians were famed for their cruelties (see Ogden, “Prophetic Oracles,” pp. 89–97). The psalmist relishes the thought that some day the proud Babylonian captors will taste the defeat they have dished out and that they will be rendered to such a state of desolation and defenselessness that they are unable to defend even their infants.”^[281]

Notice that he isn’t commanding people to be happy or even praying for people to be happy when killing Babylonian babies. He’s just stating that the killers will be happy when they judge Babylon.

Notice too that the psalmist doesn’t want to kill Babylonian babies himself. He’s praying for justice to occur, rather than taking retribution into his own hands.

I’ve never counseled people who have lived through a genocide before, but I would imagine that they would wrestle with prayers exactly like this one. For more on this topic, see “What about the ‘Cursings’ in the Psalms?”

Psalm 138 (Thanking God)

This psalm of David is an individual thanksgiving psalm.^[282]

(138:1) Thanksgiving for David was a practice of the heart—not just the head.

He wants to publicly thank God.

(138:2) He is grateful for God’s loyal love and his truth.

He is grateful for the word of God as well.

(138:3) When God answers our prayers, we experience boldness.

(138:4) Even kings will come to know the God of Israel. If even the nations will submit to God, then we can have more current confidence in God’s work and his will. We know the end of the story.

(138:5)

(138:6) Even though God is great, he doesn’t associate with the “great” people on Earth. Instead, he keeps the “great” people “afar,” and he associates with the “lowly.” (cf. Lk. 1:52)

(138:7) God protects and preserves David.

(138:8) David had confidence in God’s plan for his life.

Psalm 139 (The All-Knowing God)

This is a psalm of David. VanGemeren writes, “Scholarship is divided on the genre.”^[283]

Reflection on God’s omniscience and omnipresence (vv.1-18)

(139:1) Waltke says that the word for “searched” literally means “dig.” It was used for spying out the land or digging a mine.

(139:2) To “sit and rise” is a merism, capturing everything from wake until sleep. God even knows our thoughts. God knows his every move.

(139:3) “Going out… lying down” is another merism.

(139:4)

(139:5)

(139:6) He knows that God’s knowledge is way beyond his capacity to understand.

A God like this could be very scary to consider. Yet VanGemeren writes, “However, the accused is not afraid of his judge. The divine Judge is more than an arbiter, because he is also the one in whom the psalmist has found protection.”^[284] This God comes and lays his hand on David’s shoulder (v.5). He loves him.

(139:7) God’s “Spirit” and God’s “presence” are parallel.

(139:8) High or low.

(139:9) East or west.

(139:10)

(139:11)

(139:12)

Creation of God (vv.13)

(139:13) Job 10:8-12

(139:14)

(139:15)

(139:16) He knows every day of our lives.

(139:17)

(139:18) After reflecting on God’s nature, he is able to be still.

Personal prayer, after reflecting on God’s nature

(139:19)

(139:20)

(139:21)

(139:22)

(139:23) David knows that God searches him (v.1), but he wants to know what God knows about him.

(139:24)

Psalm 140 (Protection from the wicked)

This is a psalm of David. This is a psalm of individual lament.^[285] However, VanGemeren notes that David never once complains or accuses God for the pain he is going through.^[286]

(140:1-2) David wants God to rescue him from violent men. He starts his prayer by bringing his needs to God.

(140:3) He isn’t just concerned about their violence, but their nasty words.

(140:4) Similar to verse 1. He wants to be removed from the wicked.

(140:5) These wicked men are trying to trap David.

(140:6) He reaffirms his dedication to God in the midst of his suffering. (This verse literally comes in the middle of the psalm.)

(140:7) He trusts in God’s sovereignty (“O Sovereign LORD”), and he views God as his shield.

(140:8) He prays for God to intervene in the plans of the wicked.

(140:9-11) He prays for just retribution (lex talionis). He doesn’t want the slanderous claims to land on the people and become “established.”

(140:12-13) By the end of the prayer, something changes inside David. He experiences a peace that he didn’t have before and a renewed trust in God’s nature and confidence in God’s plan.

Psalm 141 (Staying loyal to God amidst spiritual seduction)

This is a psalm of David. It is an individual lament.^[287]

(141:1) He urgently needs God to respond.

(141:2) He compares his prayers to the Temple sacrifices. He isn’t saying that his prayers would replace the Temple sacrifices—only that his prayers would be like the Temple sacrifices.

(141:3) The temple/tabernacle had guards and watchmen. He continues the parallel by asking for God to put one of these over his mouth.

(141:4) He doesn’t want to be spiritually seduced by the nations (in NT terms the kosmos) around him. He knows that this condition begins in the “heart” (cf. Prov. 4:23).

(141:5) He trusts himself so little with being spiritually seduced by the nations that he wants his friends to slap him in the back of the head if he falls astray! (cf. Prov. 9:8)

(141:6) When the rulers of the nations experience judgment, people will realize how foolish it was to follow after them.

(141:7) This is vivid imagery for the judgment on the rulers. VanGemeren explains, “Even as a farmer breaks up the soil and brings up the rocks, so the bones of the wicked will be scattered without a decent burial.”^[288]

(141:8) He wants to fix his eyes on God, rather than the nations.

(141:9-10) He trusts that God will make him safe.

Psalm 142 (God comes to David’s defense)

This is a lament psalm.^[289] David wrote this psalm when he was in a cave, running from King Saul. When David refers to being in “prison” (v.7), it is unclear if this is literal or metaphorical. Either way, he is in trouble. VanGemeren writes, “If the superscription is to be taken seriously, the ‘prison’ may well refer to David’s being in the cave when pursued by Saul, possibly at Adullam (1 Sam 22:1, 4) or at En Gedi (1 Sam 24:1–22).”^[290]

(142:1-2) David would pour out his problems to God. How is this different than coming in a negative or ungrateful attitude? You need to face your problems before you can have a good attitude toward your problems and to God.

(142:3) His depression makes him feel completely exhausted. Even when he was feeling like giving up, God still knew his path and was protecting him.

(142:4) He feels abandoned. VanGemeren writes, “The ‘right’ signifies the place where one’s witness or legal council stood (cf. 16:8; 109:31; 110:5; 121:5). He has no one to defend him against the adversaries. He has no refuge. He is a refugee for whom no one cares.”^[291]

(142:5) The “portion” harkens back to the time of Conquest, where all of the men were given a portion of the land. A person’s portion was their food, land, and security.

(142:6) David didn’t try to make himself feel tough or look tough. He acknowledges that his enemies are too strong for him.

(142:7) He needs God to act. He wants to praise God after this happens.

Psalm 143 ()

This is one of the seven penitential psalms.^[292] The genre is that of individual lament.^[293]

(143:1) He doesn’t base his prayer on a demanding attitude, but on God’s nature of “faithfulness” and “righteousness.”

(143:2) He doesn’t come based on his own righteousness. He knows that no one can measure up to God’s righteousness.

(143:3) He feels like prey to a deadly predator. He feels like he has been robbed of his life.

(143:4) He is physically exhausted and depressed.

(143:5) He rips his eyes off of his current situation, and he focuses instead on remembering how God worked in the past. He “meditates” on God’s good works in his life and in history.

(143:6) He realizes just how much he needs God in this situation. It almost feels like a physical thirst for God himself.

(143:7) He wants God to answer him quickly. While God has his timeline, it never hurts to ask for a quick answer to prayer. Without God, he feels as good as dead.

(143:8) He trusts God, wants God’s direction, and lifts his soul up to God.

(143:9) David’s hiding place was not a cave or a fortress. It was God himself.

(143:10) He has an attitude of being teachable.

(143:11) He bases his plea on God’s own nature—not his self-righteousness.

(143:12) It would be an act of love for God to enter the situation and silence the enemies.

Psalm 144 (God’s love and protection)

This is a psalm of David. This is a royal psalm.^[294]

(144:1) God protected David through the arduous process of “training.” Sometimes, we assume God will change us like Neo in the film The Matrix, where he will “upload” abilities and knowledge instantaneously.

(144:2) He views God as his protection. It’s interesting that he begins by pointing to the love of God.

(144:3) Why would you love a person like me, God?? Why would you love humans in general??

(144:4) Our lives are so transitory and temporal.

(144:5) Is this a reference to the giving of the Law at Sinai, where there was smoke and fire on the mountaintop?

(144:6) He wants God to fight for him.

(144:7) He’s depending on God to be his rescuer. Regarding the “mighty waters,” VanGemeren writes, “The adversaries are likened to ‘the mighty waters’ (v. 7) that, according to Canaanite legends, were under the rule of the god of the sea, Yamm. He caused havoc in the peaceful world of the gods but was eventually subjugated by Baal. Here it is the Lord who has quieted the stormy seas (cf. Gen 1:2; Ps 65:7), and his power still hovers over the stormy nations. The hegemony of the ‘foreigners’ (cf. Isa 56:6; 61:5) is wholly contrary to the rule of God.”^[295]

(144:8) He wants rescue from wicked me.

(144:9-10) He’s looking forward to after the rescue, when he can spend his time writing music about God’s faithfulness. Will we write songs in Heaven about God’s love and faithfulness to us?

(144:11) Similar to verse 8.

(144:12) He is thinking about the next generation, and he cares for their well-being.

(144:13-14) He is looking forward to material and military protection.

(144:15) We are fulfilled and happy if we know and trust in the God of the Bible.

Psalm 145 (God’s universal love)

According to the superscription, this is a praise psalm. It is a psalm of David. Regarding the usage of this psalm, VanGemeren writes, “In Jewish practice this psalm was recited twice in the morning and once in the evening service. The Talmud commends all who repeat it three times a day as having a share in the world to come (Ber 4b).”^[296]

(145:1) David wants to put God in his rightful place.

(145:2) He had a daily discipline of praising God.

(145:3) God is worthy of our praise. His attributes are so powerful that we can’t even comprehend them fully.

(145:4)

(145:5) People should “meditate” on God’s activity and miracles in the world.

(145:6)

(145:7) They will explain the goodness of God too.

(145:8) God is slow to anger, and this is why we should be slow to anger (Jas. 1:21).

(145:9) God’s “rich love” (v.8) is universal to all people.

(145:10)

(145:11-12) All people will know about the incredible kingdom of God.

(145:13) More language on God’s universal love. God doesn’t break his promises.

(145:14)

(145:15) God is a provider to people who look to him.

(145:16) We eat out of God’s hand.

(145:17) More language on God’s universal love.

(145:18) VanGemeren sees an a fortiori argument here: “Since the Lord is so good to his creation, how much more does he care for his covenant people! This is essentially what Jesus taught in the Sermon on the Mount (Matt 6:25–34).”^[297]

God will be near to us, but we need to come on his terms based on “truth.”

(145:19) God doesn’t fulfill any sort of desire—only if we fear him (cf. Ps. 37:4).

(145:20) If anyone loves the Lord, he will watch over them, but he brings judgment on those who hate him (“the wicked”).

(145:21) Because of God’s universal love, all of creation should praise him.

Psalm 146 (Don’t trust in humans, but in God)

This is a praise psalm.^[298]

(146:1) He wants the praise of God to erupt even from deep down in his soul.

(146:2) He wants to praise God for the entirety of his life.

(146:3) Humans aren’t reliable and are not able to save us.

(146:4) Humans—even princes—are just mortals like the rest of us.

(146:5-6) We’re happy when we don’t trust in humans, and instead, we trust in God, the Creator.

(146:7-9) This really sounds similar to the life and ministry of Jesus. God’s heart beats for the poor and the oppressed.

(146:10) While humans are temporal (v.4), God is eternal.

Psalm 147 (Praise the Sovereign God)

This is a praise psalm.

(147:1) It’s not only good to praise God, but it is pleasant as well.

(147:2) This must’ve been written after the Exile.

(147:3) He heals people emotionally, spiritually, and physically.

(147:4) He is sovereign over the material universe. VanGemeren rightly observes, “The ‘stars’ are not forces or deities as in the ancient Near East but created entities over which the Lord is sovereign.”^[299]

(147:5) He is omnipotent and omniscient.

(147:6) This great God associates with lowly people.

(147:7) The appropriate response to God’s nature and character is to give thanks.

(147:8-9) He is the ultimate cause behind all of nature. He provides for the animal kingdom. VanGemeren writes, “How different is the God of Israel from Baal, whose powers of rain and fertility were nothing in comparison!”^[300]

(147:10-11) God doesn’t need military weapons. He just wants to use people who love and revere him.

(147:12-13) Put God in his rightful place, because he loves and protects you.

(147:14) He is the God of peace.

(147:15) Whatever he says, goes.

(147:16-18) He is sovereign over nature.

(147:19) He has revealed his mind to Israel through the Word.

(147:20) God has loved Israel in a special way—a way that the other nations don’t understand.

Psalm 148 (Creation should praise its Creator)

(148:1-4) The material universe is personified as praising God.

(148:5) Creation owes its existence to God, and this is why they should praise him.

(148:6) Creation will be renewed, but not recreated.

(148:7-8) The different forces of nature should praise God.

(148:9) Plant life should praise God.

(148:10) Animal life should praise God.

(148:11-12) All types and ages of people should praise God.

(148:13) God is transcendent from nature.

(148:14) This Cosmic Creator loves Israel in a special way.

Psalm 149 (Praising God for his Justice)

This psalm shares characteristics of the imprecatory psalms and eschatological psalms.^[301]

(149:1) We will sing a “new song” at the end of history (Rev. 14:3).

(149:2) God is the Creator and the King. He not only created them, but he also rules over them.

(149:3) How does “dancing” praise God? It must be that this is an expression of our joy for God.

(149:4) “Takes delight” is parallel with how he “crowns” his people. “His people” is parallel with “the humble.” God’s people are the humble.

(149:5) Why do they sing in their beds?

(149:6-9) Like a judge and executioner, the psalmist believes that God will carry out justice through the nation of Israel. They are going to fulfill the “sentence written against them” for their crimes.

This psalm begins and ends with the same message: Praise the LORD.

Psalm 150 (Praise God)

Commentators believe that this is a fitting conclusion to the psalms, because we should finish our study of the psalms wanting to praise God more.^[302]

(150:1) Praise should happen in the Temple on Earth, but also in Heaven.

(150:2) God is worthy of praise because of his power.

(150:3-5) Praise should be done through various types of instruments.

(150:6) All of creation should praise God. The psalm begins and ends with the same message: Praise the LORD.

^[1] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 52). Grand Rapids, MI: Zondervan Publishing House.

^[2] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 53). Grand Rapids, MI: Zondervan Publishing House.

^[3] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 54). Grand Rapids, MI: Zondervan Publishing House.

^[4] Kidner, Derek. Psalms 1–72: an introduction and commentary (Vol. 15). Downers Grove, IL: InterVarsity Press. 1973. 65.

^[5] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 55). Grand Rapids, MI: Zondervan Publishing House.

^[6] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 55). Grand Rapids, MI: Zondervan Publishing House.

^[7] Beale, G. K., & Carson, D. A. (2007). Commentary on the New Testament use of the Old Testament (p. 926). Grand Rapids, MI; Nottingham, UK: Baker Academic; Apollos.

^[8] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 64). Grand Rapids, MI: Zondervan Publishing House.

^[9] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 66). Grand Rapids, MI: Zondervan Publishing House.

[10] Gunn, George A. “Psalm 2 and the Reign of the Messiah.” Bibliotheca Sacra. October-December 2012. 430.

[11] Gunn, George A. “Psalm 2 and the Reign of the Messiah.” Bibliotheca Sacra. October-December 2012. 430.

[12] Gunn, George A. “Psalm 2 and the Reign of the Messiah.” Bibliotheca Sacra. October-December 2012. 432.

^[13] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 71). Grand Rapids, MI: Zondervan Publishing House.

^[14] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 75). Grand Rapids, MI: Zondervan Publishing House.

^[15] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 78). Grand Rapids, MI: Zondervan Publishing House.

^[16] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 83). Grand Rapids, MI: Zondervan Publishing House.

^[17] Kidner, D. (1973). Psalms 1–72: an introduction and commentary (Vol. 15, pp. 74–75). Downers Grove, IL: InterVarsity Press.

^[18] Kidner, D. (1973). Psalms 1–72: an introduction and commentary (Vol. 15, pp. 75–76). Downers Grove, IL: InterVarsity Press.

^[19] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 91). Grand Rapids, MI: Zondervan Publishing House.

^[20] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 99). Grand Rapids, MI: Zondervan Publishing House.

^[21] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 99). Grand Rapids, MI: Zondervan Publishing House.

^[22] Easton, M. G. (1893). In Easton’s Bible dictionary. New York: Harper & Brothers.

^[23] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 109). Grand Rapids, MI: Zondervan Publishing House.

^[24] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 116). Grand Rapids, MI: Zondervan Publishing House.

^[25] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 127). Grand Rapids, MI: Zondervan Publishing House.

^[26] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 133). Grand Rapids, MI: Zondervan Publishing House.

^[27] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 140). Grand Rapids, MI: Zondervan Publishing House.

^[28] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 143). Grand Rapids, MI: Zondervan Publishing House.

^[29] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 150). Grand Rapids, MI: Zondervan Publishing House.

^[30] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 152). Grand Rapids, MI: Zondervan Publishing House.

^[31] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 156). Grand Rapids, MI: Zondervan Publishing House.

^[32] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 161). Grand Rapids, MI: Zondervan Publishing House.

^[33] Christensen, D. L. (2002). Deuteronomy 21:10–34:12 (Vol. 6B, p. 797). Dallas: Word, Incorporated.

^[34] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 168). Grand Rapids, MI: Zondervan Publishing House.

^[35] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 170). Grand Rapids, MI: Zondervan Publishing House.

^[36] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 175). Grand Rapids, MI: Zondervan Publishing House.

^[37] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 176). Grand Rapids, MI: Zondervan Publishing House.

[38] C.S. Lewis, Reflections on the Psalms (New York: Harvest Book; Houghton Mifflin, 1958), 62.

^[39] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 179). Grand Rapids, MI: Zondervan Publishing House.

^[40] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 180). Grand Rapids, MI: Zondervan Publishing House.

[41] C.S. Lewis, Reflections on the Psalms (New York: Harvest Book; Houghton Mifflin, 1958), 64.

^[42] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 182). Grand Rapids, MI: Zondervan Publishing House.

^[43] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 182). Grand Rapids, MI: Zondervan Publishing House.

^[44] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, pp. 183–184). Grand Rapids, MI: Zondervan Publishing House.

^[45] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 190). Grand Rapids, MI: Zondervan Publishing House.

^[46] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 191). Grand Rapids, MI: Zondervan Publishing House.

^[47] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 192). Grand Rapids, MI: Zondervan Publishing House.

^[48] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 214). Grand Rapids, MI: Zondervan Publishing House.

^[49] Kidner, Derek. Psalms 1–72: an introduction and commentary (Vol. 15). Downers Grove, IL: InterVarsity Press. 1973. 127.

[50] Keller, W. Phillip. A Shepherd Looks at Psalm 23. Grand Rapids: Zondervan Pub. House, 1970. 35-36, 50.

[51] USA Today, “450 sheep jump to their deaths in Turkey” Associated Press, 7/9/2005.

[52] Keller, W. Phillip. A Shepherd Looks at Psalm 23. Grand Rapids: Zondervan Pub. House, 1970. 20-21, 61-64.

^[53] Kidner, Derek. Psalms 1–72: an introduction and commentary (Vol. 15). Downers Grove, IL: InterVarsity Press. 1973. 128.

^[54] Kidner, Derek. Psalms 1–72: an introduction and commentary (Vol. 15). Downers Grove, IL: InterVarsity Press. 1973. 129.

^[55] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 237). Grand Rapids, MI: Zondervan Publishing House.

^[56] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 240). Grand Rapids, MI: Zondervan Publishing House.

^[57] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 243). Grand Rapids, MI: Zondervan Publishing House.

^[58] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 250). Grand Rapids, MI: Zondervan Publishing House.

^[59] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, pp. 248–249). Grand Rapids, MI: Zondervan Publishing House.

^[60] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 253). Grand Rapids, MI: Zondervan Publishing House.

^[61] See Dahood, Psalms (1:174) in VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 254). Grand Rapids, MI: Zondervan Publishing House.

^[62] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 255). Grand Rapids, MI: Zondervan Publishing House.

^[63] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 255). Grand Rapids, MI: Zondervan Publishing House.

^[64] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 256). Grand Rapids, MI: Zondervan Publishing House.

^[65] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 257). Grand Rapids, MI: Zondervan Publishing House.

^[66] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 258). Grand Rapids, MI: Zondervan Publishing House.

^[67] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 260). Grand Rapids, MI: Zondervan Publishing House.

^[68] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 261). Grand Rapids, MI: Zondervan Publishing House.

^[69] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 263). Grand Rapids, MI: Zondervan Publishing House.

^[70] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 271). Grand Rapids, MI: Zondervan Publishing House.

^[71] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 283). Grand Rapids, MI: Zondervan Publishing House.

^[72] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 287). Grand Rapids, MI: Zondervan Publishing House.

^[73] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 298). Grand Rapids, MI: Zondervan Publishing House.

^[74] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 307). Grand Rapids, MI: Zondervan Publishing House.

^[75] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 308). Grand Rapids, MI: Zondervan Publishing House.

^[76] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 310). Grand Rapids, MI: Zondervan Publishing House.

^[77] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 312). Grand Rapids, MI: Zondervan Publishing House.

^[78] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 313). Grand Rapids, MI: Zondervan Publishing House.

^[79] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 314). Grand Rapids, MI: Zondervan Publishing House.

^[80] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 316). Grand Rapids, MI: Zondervan Publishing House.

^[81] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 320). Grand Rapids, MI: Zondervan Publishing House.

^[82] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 321). Grand Rapids, MI: Zondervan Publishing House.

^[83] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 321). Grand Rapids, MI: Zondervan Publishing House.

^[84] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 325). Grand Rapids, MI: Zondervan Publishing House.

^[85] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 327). Grand Rapids, MI: Zondervan Publishing House.

^[86] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 330). Grand Rapids, MI: Zondervan Publishing House.

[87] C.S. Lewis, Reflections on the Psalms (New York: Harvest Book; Houghton Mifflin, 1958), 51.

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^[90] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 337). Grand Rapids, MI: Zondervan Publishing House.

^[91] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 341). Grand Rapids, MI: Zondervan Publishing House.

^[92] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 343). Grand Rapids, MI: Zondervan Publishing House.

^[93] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 362). Grand Rapids, MI: Zondervan Publishing House.

^[94] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 367). Grand Rapids, MI: Zondervan Publishing House.

^[95] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 369). Grand Rapids, MI: Zondervan Publishing House.

^[96] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 369). Grand Rapids, MI: Zondervan Publishing House.

^[97] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 369). Grand Rapids, MI: Zondervan Publishing House.

^[98] Leslie Allen, “Structure and Meaning in Psalm 50,” Vox Evangelica 14 [1984]: 33. Cited in VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 372). Grand Rapids, MI: Zondervan Publishing House.

^[99] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 373). Grand Rapids, MI: Zondervan Publishing House.

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^[176] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 564). Grand Rapids, MI: Zondervan Publishing House.

^[177] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 574). Grand Rapids, MI: Zondervan Publishing House.

^[178] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 577). Grand Rapids, MI: Zondervan Publishing House.

^[179] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 594). Grand Rapids, MI: Zondervan Publishing House.

^[180] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 593). Grand Rapids, MI: Zondervan Publishing House.

^[181] VanGemeren also states that vv.14-16 make use of the “divine oracle” genre. VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 598). Grand Rapids, MI: Zondervan Publishing House.

^[182] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 600). Grand Rapids, MI: Zondervan Publishing House.

^[183] Cited in VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 602). Grand Rapids, MI: Zondervan Publishing House.

^[184] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 604). Grand Rapids, MI: Zondervan Publishing House.

^[185] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 605). Grand Rapids, MI: Zondervan Publishing House.

^[186] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 606). Grand Rapids, MI: Zondervan Publishing House.

^[187] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 608). Grand Rapids, MI: Zondervan Publishing House.

^[188] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 608). Grand Rapids, MI: Zondervan Publishing House.

^[189] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 610). Grand Rapids, MI: Zondervan Publishing House.

^[190] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 619). Grand Rapids, MI: Zondervan Publishing House.

^[191] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 623). Grand Rapids, MI: Zondervan Publishing House.

^[192] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 624). Grand Rapids, MI: Zondervan Publishing House.

OTT Rad, Gerhard von. Old Testament Theology. OTT. Translated by J.A. Baker. 2 volumes. Philadelphia: Westminster, 1961, 1967.

^[193] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 625). Grand Rapids, MI: Zondervan Publishing House.

^[194] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 637). Grand Rapids, MI: Zondervan Publishing House.

^[195] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 638). Grand Rapids, MI: Zondervan Publishing House.

^[196] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 639). Grand Rapids, MI: Zondervan Publishing House.

^[197] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 640). Grand Rapids, MI: Zondervan Publishing House.

^[198] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 642). Grand Rapids, MI: Zondervan Publishing House.

^[199] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 644). Grand Rapids, MI: Zondervan Publishing House.

^[200] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 645). Grand Rapids, MI: Zondervan Publishing House.

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^[202] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 648). Grand Rapids, MI: Zondervan Publishing House.

^[203] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 650). Grand Rapids, MI: Zondervan Publishing House.

^[204] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 650). Grand Rapids, MI: Zondervan Publishing House.

^[205] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 651). Grand Rapids, MI: Zondervan Publishing House.

^[206] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 652). Grand Rapids, MI: Zondervan Publishing House.

^[207] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 657). Grand Rapids, MI: Zondervan Publishing House.

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^[209] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 660). Grand Rapids, MI: Zondervan Publishing House.

^[210] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 662). Grand Rapids, MI: Zondervan Publishing House.

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^[212] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 677). Grand Rapids, MI: Zondervan Publishing House.

^[213] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 681). Grand Rapids, MI: Zondervan Publishing House.

^[214] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 685). Grand Rapids, MI: Zondervan Publishing House.

^[215] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 689). Grand Rapids, MI: Zondervan Publishing House.

^[216] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 689). Grand Rapids, MI: Zondervan Publishing House.

^[217] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 691). Grand Rapids, MI: Zondervan Publishing House.

^[218] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 694). Grand Rapids, MI: Zondervan Publishing House.

^[219] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 697). Grand Rapids, MI: Zondervan Publishing House.

^[220] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 700). Grand Rapids, MI: Zondervan Publishing House.

^[221] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 700). Grand Rapids, MI: Zondervan Publishing House.

^[222] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 701). Grand Rapids, MI: Zondervan Publishing House.

^[223] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 703). Grand Rapids, MI: Zondervan Publishing House.

^[224] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 706). Grand Rapids, MI: Zondervan Publishing House.

^[225] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 708). Grand Rapids, MI: Zondervan Publishing House.

^[226] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 709). Grand Rapids, MI: Zondervan Publishing House.

^[227] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 713). Grand Rapids, MI: Zondervan Publishing House.

^[228] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 714). Grand Rapids, MI: Zondervan Publishing House.

^[229] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 715). Grand Rapids, MI: Zondervan Publishing House.

^[230] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 713). Grand Rapids, MI: Zondervan Publishing House.

^[231] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 716). Grand Rapids, MI: Zondervan Publishing House.

^[232] Kirkpatrick, p.682. Cited in VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 718). Grand Rapids, MI: Zondervan Publishing House.

^[233] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 719). Grand Rapids, MI: Zondervan Publishing House.

^[234] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 722). Grand Rapids, MI: Zondervan Publishing House.

^[235] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 723). Grand Rapids, MI: Zondervan Publishing House.

^[236] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 726). Grand Rapids, MI: Zondervan Publishing House.

^[237] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 727). Grand Rapids, MI: Zondervan Publishing House.

^[238] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 729). Grand Rapids, MI: Zondervan Publishing House.

^[239] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 730). Grand Rapids, MI: Zondervan Publishing House.

^[240] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 730). Grand Rapids, MI: Zondervan Publishing House.

^[241] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 732). Grand Rapids, MI: Zondervan Publishing House.

^[242] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 732). Grand Rapids, MI: Zondervan Publishing House.

^[243] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 735). Grand Rapids, MI: Zondervan Publishing House.

^[244] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, pp. 735–736). Grand Rapids, MI: Zondervan Publishing House.

^[245] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 737). Grand Rapids, MI: Zondervan Publishing House.

^[246] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 736). Grand Rapids, MI: Zondervan Publishing House.

^[247] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 769). Grand Rapids, MI: Zondervan Publishing House.

^[248] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 770). Grand Rapids, MI: Zondervan Publishing House.

^[249] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 771). Grand Rapids, MI: Zondervan Publishing House.

^[250] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 772). Grand Rapids, MI: Zondervan Publishing House.

^[251] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 773). Grand Rapids, MI: Zondervan Publishing House.

^[252] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 776). Grand Rapids, MI: Zondervan Publishing House.

^[253] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 782). Grand Rapids, MI: Zondervan Publishing House.

^[254] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 784). Grand Rapids, MI: Zondervan Publishing House.

^[255] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 785). Grand Rapids, MI: Zondervan Publishing House.

^[256] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 787). Grand Rapids, MI: Zondervan Publishing House.

^[257] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 787). Grand Rapids, MI: Zondervan Publishing House.

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^[260] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 793). Grand Rapids, MI: Zondervan Publishing House.

^[261] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 793). Grand Rapids, MI: Zondervan Publishing House.

^[262] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 795). Grand Rapids, MI: Zondervan Publishing House.

^[263] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 796). Grand Rapids, MI: Zondervan Publishing House.

^[264] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 796). Grand Rapids, MI: Zondervan Publishing House.

^[265] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 797). Grand Rapids, MI: Zondervan Publishing House.

^[266] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 798). Grand Rapids, MI: Zondervan Publishing House.

^[267] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 799). Grand Rapids, MI: Zondervan Publishing House.

^[268] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 801). Grand Rapids, MI: Zondervan Publishing House.

^[269] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 802). Grand Rapids, MI: Zondervan Publishing House.

^[270] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 803). Grand Rapids, MI: Zondervan Publishing House.

^[271] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 804). Grand Rapids, MI: Zondervan Publishing House.

^[272] I am indebted to Willem VanGemeren for this insight. VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 808). Grand Rapids, MI: Zondervan Publishing House.

^[273] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 815). Grand Rapids, MI: Zondervan Publishing House.

^[274] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 816). Grand Rapids, MI: Zondervan Publishing House.

^[275] VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 817). Grand Rapids, MI: Zondervan Publishing House.

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